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Lagarostrobos franklinni
Huon Pine
What is Huon pine?
The Huon pine Lagarostrobos franklinii is a conifer and is endemic to Tasmania. It is the only member of the genus Lagarostrobos. Related species from the family Podocarpaceae, originating from the ancient supercontinent Gondwana, are found in Chile, Malaysia and New Zealand.
How long does it live?
The Huon pine is Australia's oldest living tree and is one of the oldest living organisms on earth. Individuals have been known to reach an age of 3,000 years. Fossil records from a tree found in the south-west of Tasmania were dated at 3,462 years. (Carder A., 1995). Only the bristle-cone pine of North America exceeds it in age.
Growth rate and reproduction
The Huon pine grows at the incredibly slow rate of between 0.3 – 2 mm per year in diameter. Despite such slow growth the tree may attain heights of 40 m and commonly reaches 20 m to 25 m in height. The foliage of the Huon pine consists of tiny scales closely pressed to the stalk.
Huon pines produce pollen and seeds from small cones that are about 3 mm long. Male and female cones are produced on separate trees. A small number of trees produce both male and female cones, though this is quite rare.
Reproduction occurs in 'mast years'. Every 5 – 7 years a mass seeding occurs. Seeds are dispersed a short distance around the tree except where they land in water and are transported downstream. Huon pines also reproduce vegetatively. They do this by layering. Tree branches reaching the ground start to root and establish themselves as a new tree, which eventually breaks away from the parent. Branches breaking off trees can also take root.
Where does it grow?
Huon pines are found in the west and southwest of Tasmania where they grow among river-bank rainforest and also in a few subalpine lake shore forests. They are usually killed by fire and are drought sensitive, so are restricted to cool, wet areas.
Huon pines are often associated with rainforest species such as myrtle (Nothofagus cunninghamii), leatherwood (Eucryphia lucida) and sassafras (Atherosperma moschatum).
In this way populations such as a forest stand at Mt Read, which have no female trees, continue to survive. It is believed that the Mt Read stand has been regenerating in the absence of female trees for more than 10,000 years, although no individual trees are more than 1,500 years old.
Some of the most accessible sites to see Huon pines are: the Tahune Forest Reserve near Geeveston on the Picton River; the Arthur-Pieman River State Reserve near Corinna; the Teepookana Forest Reserve; the heritage landing on the Gordon River on the west coast; and near Newall Creek on the Mount Jukes Road south of Queenstown.
Depar tment of Primary Industries, Parks, Water and Environment
Use of Huon pine
Huon pine has been prized as a timber since the early 1800s. One of the reasons for establishing a convict settlement at Sarah Island in Macquarie Harbour was to harvest Huon pine from the Gordon River. From 1822 until 1833 convict piners were forced to cut timber and float log rafts from the lower reaches of the river to the Sarah Island settlement. There they were pit sawn into frames and planks to build ships for the Government. Pining continued as a commercial operation after the convict era. Felled trees continued to be floated down the river to Sarah Island where they were picked up and taken to the mill at Strahan. Huon pine is one of the few native timbers that floats when green. From 1890 till the present day, the small port of Strahan, on Tasmania's west coast has been the main centre of pining. However, from 1850 until 1880, the Davey River settlement in the southwest, supplied the majority of the market.
The rich creamy yellow wood is soft, durable, smooth, oily and light weight. The wood is very easy to work with and takes a high polish. Huon pine is probably the most durable of Australian timbers, and logs which apparently have lain on the ground for several hundred years are still being harvested and milled. The durability of the wood is due to the presence of the essential oil, methyl eugenol, which gives Huon pine its unique odour. The oil also has preservative qualities and deters insect attack. It has been said 'the only thing slower than a Huon pine's growth is its decay!' As a consequence it is recognised as an excellent timber for building boats, furniture, and for joinery and turning.
Huon pine is still available as a sawlog for the production of crafts. Sources include areas flooded by Hydro Tasmania schemes and previously heavily cut-over areas, particularly the Teepookana State Forest near Strahan.
The annual sawlog cut of 500 cubic metres per year from these sources is expected to last more than a century. Because it thrives in some of the roughest terrain, it has been more difficult to harvest than other Australian timbers. This has resulted in Huon pine traditionally being at least triple the price of common hardwoods, and, with its scarcity today, that has increased to a factor of six or seven.
How much Huon pine is left?
Estimates of the area of living Huon pine vary, but are in the order of 10,500 hectares. In addition there are about 800 hectares of standing, fire-killed pine. The current area of remaining pine is the remnant of a much wider original range that has been reduced by fire, inundation, logging and mining. Today most of the remaining stands are well protected within reserves, the majority within the World Heritage Area.
Further information
Kerr G. and McDermott H. (1999) The Huon Pine Story. A History of Harvest and Use of a Unique Timber. Mainsail Books, Melbourne.
Contact
Biodiversity Conservation Branch:DPIPWE 134 Macquarie Street, Hobart. 7000
Phone: (03) 6233 6556
Fax: (03) 6233 3477
March 2011 © State of Tasmania
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Trees:
* Rusty, slimy residue or growth on Cedar or Juniper are signs of the rust disease. It can soon infect hawthorn and crabapple trees. To prevent rust disease on hawthorn and crabapple trees, use Bonide Infuse as the flower buds begin blooming and repeat the application in thirty-day intervals in early May and June. Additionally, apply Bonide Mancozeb ten & twenty days after each application of Bonide Infuse. Do not use fruit from sprayed trees for food or feed purposes.
Lawn:
* If your lawn has a history of grub damage, inspect for grubs. If more than seven grubs are present in one square foot of lawn, use Bayer Dylox to eradicate the grubs. Water in the application with 1/2 an inch of water or apply the Bayer Dylox before rain is expected. Six or less grubs per square foot will not do enough damage to harm your lawn if your lawn had been fed with Turf Trust early this spring.
* Wild violets on your lawn can be controlled by applying Speedzone Lawn Weed Killer. Make two applications six days apart with the Ortho dial sprayer. Use the 1tbs setting for the Speedzone applications. Do not mow the lawn for three days before or three days after the applications. It takes two to three weeks to kill wild violets depending on temperature and soil moisture.
Houseplants:
* Do not take houseplants outside yet because nights are still to cool, and there is a danger of night frost. Continue to feed your houseplants with Seamate every time you water.
* Dutch amaryllis can be planted outside in the garden in an area that receives half a day of sunlight after being removed from the pot. When planting, mix fresh Canadian Peet Moss with your soil before planting the amaryllis. Feed the amaryllis with Plant Trust Flower and Bulb Fertilizer. Water these plants weekly during the dry summer conditions.
Flowers:
* The best wave petunia is the blue wave petunia. The purple wave petunia is prone to root rot. When buying blue petunias, make sure the tag says blue wave petunia. You can plant blue wave petunia in the flower bed in two to three weeks. Feed ground planted blue wave petunias with Plant Trust Flower and Bulb Fertilizer. Blue wave petunias grown in pots during the summer should be fed with Jack's Classic Petunia Feed every two to three weeks.
Fruit:
* Strawberries can now be planted in a vegetable garden in a sunny location. Do not expect a large harvest the first year planted. The following year's harvest will be much better.
Bees:
* To protect bees, make insect spray applications in the late evening and do not spray trees or shrubs when blooming (including evergreens like hollies). Mow the lawn to decrease dandelions and clover flowers that would attract bees to the lawn before spraying trees in the lawn.
* Use insecticides less toxic to bees such as B.T or oils, like Clear Choice Green or Summit Year Round Spray Oil, when B.T and oils are adequate for your needs.
* Avoid dust and encapsulated insecticides because they are more toxic to bees.
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CITES
CITES is an acronym for the "Convention on International Trade in Endangered Species of Wild Fauna and Flora", signed by more than 150 countries worldwide. The aim of CITES is to protect the many endangered wildlife species of the World through controlling the international trade. Some 4,800 animal and 25,000 plant species are covered by CITES. More than 30 animal CITES-species (and a few plant species) live in Greenland and the surrounding waters.
The species are listed in three appendices:
Appendix I (globally endangered species):
This covers species which are banned from ALL export. No part, deriviate or crafted products of these species may be exported. In Greenland this includes; Sperm whale, Bowhead whale (Greenland right whale), Fin whale (also known as the Razorback), Humpback whale and White-tailed eagle.
Appendix II and III (endangered and locally endangered species):
This covers the whole or any part of a species which can be exported for private, non-commercial use when accompanied by a CITES permit. Export of anything made from Narwhale, Beluga whale, Minke whale (from West Greenland), Walrus and Polar bear require a CITES permit which has to be kept with the product during transport.
Please note:
* If you export ANY product made from a "CITES species"(CITES Appendix II and III) from Greenland and import it to your home country (no matter whether this item was purchased in a shop or found in the wild) it MUST be accompanied by a CITES permit.
* The CITES permit is valid only for products for private and personal use. If the products are to be used in any other way, for example for commercial and scientific purposes, they require further documentation for export.
* Species protected in Greenland and all birds of prey are NOT eligible for sale or export; even if found dead.
* Other, frequently used materials (not covered by CITES or other rules) may be exported from Greenland free of regulations if for private use. This includes all species of seals (except Walrus), Reindeer, Musk ox, Sheep, Mammoth (tooth), driftwood and most stones and minerals.
* More information on the Internet: www.wcmc.org.uk/cites.
Export of all products made from the whole, or any part of, Narwhal, Beluga whale, Minke whale (from West Greenland), Walrus and Polar bear must have a CITES permit. This applies to the whole range of products including Polar bear claws, jewellery made from Narwhale or Beluga tooth, Walrus skulls and souvenirs fashioned from Minke whale baleen etc. The CITES permit is issued at most of the shops and outlets selling these products.
Please note that no products made from whole, or any part of, Sperm whale (incl. teeth), Bowhead whale, Fin whale, Humpback whale, plus all species of birds of prey, can be exported.
* Without a CITES permit you risk the confiscation of your precious memory of Greenland.
* With a CITES permit you have proof of the origin of your product which will have been caught in the wild by a genuine Greenlandic sealer or hunter.
* With a CITES permit you have proof that you can legally import the product to your home country.
For more information:
Department of Environment and Nature (Direktoratet for Miljø og Natur) P.O. Box 1614 DK-3900 Nuuk
Tel. (+299) 34 67 01
Fax. (+299) 32 52 86
Internet:
www.wcmc.org.uk/cites (general information on CITES including CITES appendixes).
Published by Greenland Home-rule and funded by Dancea
Buying handicraft? Buying handicraft?
Produced for Greenland-Homerule, Department of Environment and Nature, Nuuk, by Ornis Consult A/S • Design: Monsoon • Photos: Erik Bornand Thor Hjarsen • Printing: Datagraf Auning AS
Greenland Home-rule
Department of Environment and Nature
Greenland Home-rule
Department of Environment and Nature
Ask for a CITES permit Ask for a CITES permit
As a tourist in Greenland you will have the opportunity to take back home beautiful souvenir handicrafts, such as clothing, jewellery and other domestic products.
Greenlandic handicraft products are made from nature's own materials such as stones and gems, driftwood, and antlers, bones and teeth of wild animals. Some of the products may be made from animal species covered by CITES, aimed at protecting endangered wild animal and plant species by controlling international trade. In Greenland, products made from Narwhale, Beluga whale, Minke whale (from West Greenland), Walrus and Polar bear must be sold with a special CITES permit.
The CITES permit is your proof that you can legally export the product from Greenland and import this to your home country. Remember to obtain a CITES permit and keep it with the product. Present it to the Customs upon arrival in your home country.
The Greenlandic CITES permit covers 5 wildlife species: Narwhale, Beluga whale, Minke whale (from West Greenland), Walrus and Polar bear.
Narwhale
Narwhale
Greenlandic handicraft products – more than mere souvenirs
The CITES permit is not just a document for the customs clearance officers. It proves that the product originates from wildlife species that can be legally hunted in Greenland. Within the population of 55,000, approximately 2,500 Greenlanders live as sealers and 7,000 are registered hunters. Each year they file reports on their catch so that the authorities can monitor and impose regulations as required. Whaling is conducted according to international regulations.
Greenlandic handicrafts are deeply rooted in the old hunting culture of the Inuit people. In the past the Inuit had a nomadic lifestyle and had to make all of their own tools and only the most important and useful items travelled with them. Survival was an art of its own and through the passage of time the tools of everyday life evolved into first class handicraft products, crafted by true artisans. Thus the Greenlandic handicrafts are more than just souvenirs; they combine art, nature and utility.
They possess inua – the spirit of things.
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Money and the money supply
Contributed by the Central Bank of Seychelles as part of its Awareness Programme.
Money is any object or record that is generally accepted as payment for goods and services and repayment of debts. This can include notes and coins, as well as electronic forms of money. There are many different currencies of money such as the US dollar, the UK pound and the Euro. In Seychelles, the Seychelles rupee is used. Nearly all money systems are based on what is known as fiat money. Fiat money does not have any value as a physical commodity but has value simply because the government has declared that it must be accepted as a form of payment within the country. As such, because the Government has declared the Seychelles rupee to be the domestic currency and as such has declared its value, the rupee is used as a form of payment within Seychelles.
Money has been thought to have 3 main functions. Firstly, it acts as a medium of exchange. This simply means that it can be exchanged for goods and services. It therefore eliminates the need for barter which proved to be inefficient. Barter is the method of exchange whereby goods and services are directly exchanged for other goods and services. This is difficult because it requires a double coincidence of wants. For example, if money did not exist and a fisherman wanted fruit, he would have had to find someone that grew fruit and also wanted to exchange it for fish. The introduction of money removes the need to find someone who has what you want and wants what you have.
Its second function is that it acts as a store of value. This means that its value should remain stable over time unlike, for example, a car which loses value over time. Thirdly, money can act as a unit of account. This means that it can be recorded that a certain amount of money exists without that money having any actual physical existence. This can be seen when payment is made by cheque. The number representing how much money is in the corresponding bank account decreases without requiring the money to be obtained in physical form for payment.
Money must also be easily portable, durable and very difficult to counterfeit (since if people could produce it themselves it would lose value). That is why notes and coins have various security features to prevent counterfeiting, and are light, long-lasting and thus easy to transport. It also needs to be divisible. If only R500 notes existed, it would be very difficult to buy small items and that is why money is divided into notes and coins of lesser value.
Money must also be in limited in supply in that there is a sole supplier, which in most countries is the central bank. The money supply is the total amount of money available in an economy at a particular point in time. A country's central bank can increase the money supply by, for example, "printing" money or by buying government bonds from the private sector. The central bank can decrease the money supply by, for example, selling government bonds or by encouraging commercial banks to hold more money deposits at the central bank. The latter can be achieved through market operations or minimum reserve requirements.
However, the central bank does not have complete control of the money supply. Commercial banks can effectively create money by giving loans thus increasing the money supply. Loans increase the volume of deposits in the system, because not all money must be present in physical form, and by doing so increase the money supply.
Growth in the money supply, however, will generally cause inflation. This is because an increasing money supply, when the supply of goods and services remains constant usually means that people will have more money to spend on goods and services. The resulting increase in demand for goods and services will drive up prices.
There are several different measures of the money supply generally referred to by 'M' followed by a number, usually ranging from M0 to M3. In Seychelles we have M1, M2 and M3. M1 consists of the currency with the public and transferable deposits. M2 consists of M1 plus fixed term and savings deposits. M3 consists of M2 plus foreign currency deposits. Furthermore, within these measures there are components of money supply – transferable deposits, fixed deposits, foreign currency deposits and so on. These components and their variation over the past 10 years can be viewed in the graph below.
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This policy is based on statutory expectations from the New Curriculum 2014. Year groups have not been included, to allow the School flexibility in deciding appropriate methods for different groups of children.
Mereworth Community Primary School Progression towards a standard method of Calculation January 2015
Introduction:
The National Curriculum 2014 provides a structured and systematic approach to the teaching of calculation. At Mereworth Community Primary School, we have developed a consistent approach to the teaching of written calculation methods in order to establish consistency, continuity and progression throughout the school.
Aims:
Children should be able to choose an efficient method, mental, written or ICT (calculator) appropriate to the given task. By the end of Year 6, children working at Age Expected or Exceeding will have been taught, and be secure with, a compact standard method for each operation.
General Progression:
- Establish mental methods, based on a good understanding of place value
- Develop use of empty number line to help mental imagery and aid recording
- Use of informal jottings to aid mental calculations
- Use partitioning and recombining to aid informal methods
- Develop expanded methods into compact standard written form
- Introduce expanded written methods
Before carrying out a calculation, children will be encouraged to consider :
- Can I do it in my head? (using rounding, adjustment)
- The size of an approximate answer (estimation)
- Could I use jottings to keep track of the calculation?
- Do I need to use an expanded or compact written method?
When are children ready for written calculations?
Addition and subtraction:
- Do they know addition and subtraction facts to 20?
- Can they add three single digit numbers mentally?
- Do they understand place value and can they partition numbers?
- Can they add and subtract any pair of two digit numbers mentally?
- Can they explain their mental strategies orally and record them using informal jottings?
Multiplication and Division:
- Do they know the 2,3,4,5,6,7,8,9,10,11 and 12 times tables and corresponding division facts?
- Do they understand 0 as a place holder?
- Do they know the result of multiplying by 1 and 0?
- Can they multiply two and three digit numbers by 10 and 100?
- Can they double and halve two digit numbers mentally?
- Can they use multiplication and division facts they know to derive mentally other multiplication and division facts that they do not know?
- Can they explain their mental strategies orally and record them using informal jottings?
These lists are not exhaustive but are a guide for the teacher to judge when a child is ready to move from informal to formal methods of calculation. It is also important that children's mental methods of calculation are practised and secured alongside their learning and use of an efficient written method for each operation.
Point to note:
The correct terminology should be used when referring to the value of digits to support the children's understanding of place value.
E.g. Tens and Ones and 68 + 47 should be read 'sixty add forty' not 'six add four' Teachers should refer to the key vocab document for key vocabulary for each year group.
Progression of Written Calculations
Progression in Addition
Stage 2 Develop pencil and paper methods for additions that cannot be done mentally
35 + 52
5 + 2 = 7
30 + 50 = 80
80 + 7 =87
(no formal layout, informal jottings)
- Continue informal partitioning, reinforce use of empty number line.
- Expanded written method, horizontal layout. (NO 'carrying').
Progression in Subtraction
Stage 1 Understand the operation of subtraction and use the related vocabulary
- Use of pictures and visual aids to record calculations
- Record simple mental subtractions in a number sentence using – and =
- Use jottings to support mental subtractions (empty numberline)
- Develop use of vocabulary
Children to decide how to set out numberlines i.e. the number of steps to use
34 - 27
Stage 2 Develop pencil and paper methods for subtractions that cannot, at this stage, be done mentally (two-digit numbers)
67 – 25
Counting on to find a difference
Using multiples of 10
-
Subtraction can also be recorded using partitioning to answer equivalent calculations that could then be carried out mentally
74 – 27 = 74 – 20 – 7 = 54 – 7 = 47
Children need to be introduced to the concept of the unknown number:
62 - = 27
Stage 3 Expanded written methods showing vertical layout but with no decomposition
- Expanded decomposition
- Extend to 3-digit number and hundreds to tens decomposition
Once children are aware that tens or hundreds are brought across, they can cross numbers out and write the adjusted amount in each column, to make this method less time consuming
Stage 4 Compact written methods involving decomposition
- Provide examples where children deal with 0 as a place holder
503 – 278
Here 0 acts as a place holder for the tens. The adjustment has to be done in two stages. First the 500 + 0 is partitioned into 400 + 100 and then the 100 + 3 is partitioned into 90 + 13.
- Extend written methods for subtraction, to include decimal numbers with up to 2 decimal places and larger numbers up to 10 000
- Choose the most efficient and appropriate method for each calculation
Stage 5
Progression in Multiplication and Division
Concepts in multiplication and division are very closely linked, and should be developed together
Stage
Progression in multiplication
Progression in division
| Foundation | Real life contexts and use of practical equipment to count in repeated groups of the same size: Count in twos, fives, tens | Share objects into equal groups Use related vocabulary |
|---|---|---|
| Stage 1 | Draw pictures to show equal sets: 3 sets of 3 make 9 2 sets of 4 make 8 Count in twos, fives and tens Identify patterns of 2s, 5s, 10s on a hundred square Solve practical problems that combine groups of 2s, 5s and 10s. | Draw pictures to show sharing and grouping: 9 shared between 3 How many groups of 4 in 8? Count in twos, fives and tens Solve practical problems sharing groups of 2, 5 and 10. |
Stage 3
Learn additional multiplication facts and work on different ways to derive new facts from those that they already know
- Know by heart multiplication facts for x2, x3, x4, x5, x6, x7, x8, x9, x10, x11 and x12.
- Understand effect of multiplying by 10
- Recognise multiples of 2, 5 and 10 up to 1000.
- Multiply a single digit by 1, 10, 100
- Double any multiple of 5 up to 50
- Derive related facts
7 x 5 = 35
5 x 7 = 35
355 = 7
357 = 5
Develop and refine written methods for multiplication, based on mental strategies:
- Multiply a 2-digit number by a single digit number, multiplying the tens first
- Using multiples of 10 (mentally) 4 x 30 = (4 x 3) x 10 = 120
- Use jottings to show stages of calculation e.g.
(Tens Ones x Ones) 32 x 3
NB: It is important that children continue to use jottings to support mental calculations for multiplication and division, throughout KS2
Derive quickly division facts corresponding to 2, 5, and 10 times table
- Continue to use empty number lines for division and introduce remainders.
- Divide a 3-digit multiple of 100 by 10 or 100
- Understand effect of dividing by 10
800100 = 8
30010 = 30
- Halve any multiple of 10 up to 100
502 = 25
- Given three numbers such as 4, 5, 20; say or write four different multiplication and division statements.
- Round remainders up or down depending on the context.
- Solve division calculations by using multiplication strategies
Develop and refine written methods for division, building upon mental strategies.
- Divide a 2-digit number by a single-digit, by using multiples of the divisor
Either:
- Use informal jottings
E.g.: 847=
70 + 14
7
10 + 2 =12
Or: use a method linked to the grid method for multiplication
As the mental method is recorded, ask: ‘How many sevens in seventy?’
and: 'How many sevens in fourteen?'
Or: Record mental division using partitioning:
Stage 4 Develop the extended written method of the grid method Tens Ones x Ones
Stage 5 Extend written methods, encouraging estimation first.
Grid method (HTOnes x Ones) e.g. 246 x 7
1400 + 280 + 42 = 1722
Grid method (TOnes x TOnes)
e.g. 62 x 36
This will then lead to a compact written method for multiplication;
Develop use of short division method
Short division
- short division giving quotient as fraction e.g. 90 7 = 12 6 /7
- giving quotient as decimal
- short division of numbers involving decimals (87.5 7)
Short division method can be used when children are confident to divide two and three digit numbers by a single digit.
Stage 6
Double digit multiplication
24 x17
Extend written methods for multiplication, encouraging estimation first.
- continue to use grid method as an expanded written method
- develop short multiplication
- leading to multiplication of numbers involving decimals
Pupils will be taught the more compact method of multiplication if and when the teacher feels they are ready for it.
27
35 x
Long Division:
Extend written methods, encouraging estimation first
So2 8 12/15 or 28.8
15 ) 4313 2
For fractions guidance please visit:
http://nrich.maths.org/2550/index?nomenu=1
Please contact the Maths Subject Leader for any clarification on any further methods to be used.
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Steps to Take if Your Pet Gets Lost
- Act fast! Don't waste days hoping your pet will come home. Search your neighborhood or the area where your pet was lost, and let people know it's missing. Call your pet's name and check any places it could be trapped, such as in garages, under vehicles and engine compartments. A lost pet often will hide during the day, so be sure to go out again at night with a flashlight and call for it. Sometimes a can of food can lure a hungry and scared pet to you. Borrow a humane trap and check regularly (ask about proper techniques).
- While out searching for your pet, is there a sound your pet loves to hear? Like the shaking of the treat box or a favorite squeak toy? If so, bring that item on the search and make a little noise. Remember to use a friendly voice when calling.
- Complete a "lost pet" report at your local animal shelter(s) and animal control authority immediately and visit in person every day. Some larger cities have more than one shelter, so be sure to contact all of them in your area (and any jurisdictions bordering where the pet was lost):
Anne Arundel County Animal Control The SPCA of Anne Arundel County 411 Maxwell Frye Rd. 1815 Bay Ridge Avenue Millersville MD 21108 Annapolis MD 21403 (410) 222-8900 (410) 268-4388 www.aacounty.org/animalcontrol www.aacspca.org
- If your pet is microchipped, ALERT your microchip company that your pet is lost and make sure your contact information is correct.
- Visit the Anne Arundel County Animal Control website to view found pets and post your lost pet at www.aacounty.org/animalcontrol.
- Make "lost pet" posters or flyers using your pet's current photo. Inform your local neighborhood, post offices, libraries, pet supply stores, veterinary clinics, groomers and grocery stores that your pet is lost in case someone brings the pet in. Give flyers to postal carriers, UPS and Fed Ex delivery people, and anyone else you know who gets around the neighborhood in their daily routines. Include your pet's name, your phone number and a short description of where and when your pet was last seen. Check where you posted your flyers to make sure they're still there and haven't been covered over or damaged by weather.
- Offer a reward, but don't specify an amount. If the reward is too low, people might not bother and if it's too high, they might think the pet is valuable and try to sell it.
- Use social media sites such as Facebook: Anne Arundel County Animal Control Facebook and Lost & Found Pets of Anne Arundel County.
- Watch the "found" ads in the newspaper and on the internet. Respond to any that are even close to your pet's description.
- Call your local radio stations. Some radio stations will broadcast lost pet information for free. Give them very detailed information on where your pet was lost, pet's description and how to contact you.
- Contact Dogs Finding Dogs www.dogsfindingdogs.com (they use search dogs to locate lost pets of all kinds).
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AMERICAN ELM DISTRICT
Volume 3, Issue 10
Dec. 8, 2004
Welcome to American Elm District Cub Scout Roundtable Electronic edition Webelos activity badges Fitness and Readyman
Theme:
Holiday Word Puzzle
PRE OPENING ACTIVITIES
By Heart of America Council
Cubs: connect the letters to spell CUB. How many Cubs are there?
As you get ready for the Holidays and your Blue and Gold. Check all the scouts and their families for food allergies. They will thank you for thinking of their safety and you will enjoy your activities. Many more people are developing allergies and it only takes a moment to ask and work around them. Let's all have a Merry Christmas and a Safe New Year.
WORDS FOR THE HOLIDAY PUZZLE
CHRISTMAS CROSSWORD
Across:
1. Color of Sant's suit
5. They celebrated the first Thanksgivings
6. It says "Gobble-Gobble"
Down:
2. Springtime holiday
3. 12th month of the year
4. "Jingle _ _ _ _ _"
5.
1. 2.
2.
1.
3.
R E D
If you are looking for a New Year's Resolution
JUST FOR TODAY Heart of America Council
Just for today
I will try to live though this day only, and not tackle my whole life's problems at once. I can do something for twelve hours that would appall me if I felt that I had to keep it up of a life time.
Just for today
I will be happy. This assumes to be true what Abraham Lincoln said, that "Most folks are as happy as they make up their minds to be."
Just for today
I will adjust myself to what is, and not try to adjust everything to my desires. I will take what every my portion is and fit myself to it.
Just for today
I will try to strengthen my mind. I will study. I will learn something useful. I will not be a mental loafer. I will read something that requires effort, thought, concentration.
Just for today
I will exercise my soul in three ways. I will do somebody a good turn and not get found out; if anybody knows it, it will not count. I will do at least two things I do not want to do– just for exercise. I will not show anyone that my feelings are hurt; they may be hurt; but today I will not show it!
Just for today
I will be agreeable. I will look as well as I can, dress becomingly, talk low, act courteously, criticize not one bit, not find fault, and not try to regulate anybody except myself.
Just for today
I will have a program. I may not follow it exactly, but I will have it. I will thus save myself from two posts--hurry and indecision.
Just for today
I will have a quiet half hour all by myself and relax. During this half hour I will try to get a better perspective on my life.
Just for today
I will not be afraid. Especially...I will not afraid to enjoy what is beautiful, and to believe that as I give to the world, so will the world give to me.
Just for today
I will calmly know that not half the things I fear will ever happen; and God, making all things work together for good to those that live him, will bear me and my crosses together as an Eagle's wings!
As you get ready to celebrate the Holidays remember that your are not alone! There are many volunteers in your District, Council and all over that are there to teach you skills, answer questions, show you how to run a program, design a craft..the key is . YOU
You need to go to Training, Roundtable, University of Scouting. Scouters' have their names, telephone numbers, e-mails listed on web sites, Council newspapers just to help you, but you must make the first step.
Get to know your Scout Executive– they can point you to the right person who can solve that problem.
Hope to see you at Training, Roundtable or
University of Scouting in the new year. Introduce your self and become a familiar face. While at college, the Journalism dept. has a saying, With some of the antics I got into, they told me my Junior year that I was going overboard and it would be a few years before they forgot me. The Radio Station I was working for was even thinking of creating a series of my college escapes while at Indiana University-Bloomington, IN. "Come in, get to know us so we remember you when recruiters call with jobs."
I ran 2 stations AM and FM on the weekends at WSCI in Columbus, IN and when I didn't have to be On the Air, I worked at the Media Center at the Main Library and once a month Club Latrec, a student Disco would run on Friday and Saturday till 2 AM. We took turns with the lights, sound and Coca-Cola bar. I had the opportunity to work the sound system for Kids in Action a 5th grade show choir at Wilson Vance the first 4 years and it brought back great memories of my radio days.
Something from the early years:
Emergency Broadcast system
Last Frontier Council
Narrator, as many boys as needed. Narrator stands up front with other boys in a group behind him. Characters: Scene:
This is be a test of the Emergency Broadcast System. For the next 60 seconds. Remember, this is only a test. Narrator:
(Hum in a monotone for approximately 60 seconds) All Boys:
Narrator: This has been a test of the Emergency Broadcast System. Had this been an actual emergency, this is what you would have hear.... All boys: (run off in different directions, screaming and waving arms)
The Magic List
Last Frontier Council
Copy the figures shown in the illustration. Ask your friend to pick out a number from 1 to 30, but not to tell what the number is. Then have him tell you what column or columns his number appears in.
The Challenge: That you will tell him what number he selected.
How to do it: Add the top figures at the head of the columns in which his selection appears. (Suppose his number appears in Columns A, D and E; you would hen add 2, 8 and 4. The anser would be 14. Sure enough, 14 appears in only those three columns.
Now you try it!
The Last Closing Ceremony of the Year Last Frontier Council
Staging: House lights are dimmed. Four posters with the four Cub Scout ranks, eight candles (two by each poster).
Cubmaster:
This last ceremony of 2004 is a fine time to reconfirm our beliefs in ourselves and the
Scouting program. (Lights two candles by the
Bobcat poster)
We will do our best. Will all Bobcat Cub Scouts and their parents please stand. Bobcat, so you promise in 2005 to do you best, to be true, to help other people, to obey the Law of the Pack, and to advance one rank? (They respond)
(Follow the same procedure for Wolf and Bear
Cub Scouts)
Will all Webelos Scouts and their parent please stand. Webelos, do you promise i 2005 to do you best, to be true, to help other people, to obey the Law of the Pack, and to earn the Arrow of Light award?
(They respond) We will do our best.
All of these eight candles are part of the light, the Light of the Spirit of Cub Scouting.
Assistant Cubmaster: The first four candles are the four parts of the Cub Scout Promise- Duty to God, Duty to Country, to help other people, and to obey the Law of the Pack. The second four candles are the four parts of the Law of the Pack the Cub Scouts follows, Akela, the Cub Scout helps the pack go, the pack helps the Cub Scout grow, the Cub Scout gives goodwill.
Cubmaster: I know you will be loyal Cub Scouts in 2005 as the Spirit of Cub Scouting burns here it also burns in the hearts of Cub Scouts everywhere. May it continue to burn in your hearts during the coming year as we go upward and forward in Pack _____.
Games
By Heart of America Council
LETTER LADDER
Players: 2 to 4
The first player thinks of any word and names its first letter only - e.g., "P" for pump. The second player thinks of any word beginning with the named letter and names its second letter - e.g., "A" for pancake. Play continues thus in thus in turn until any player completes a word to which a following player cannot add another letter to change it or to make it longer. A player who at his turn fails to do so scores 1 point and begins another word as at first. That player wins, after each has had the same number of turns, who has the lowest score.
It is best to keep the number of players small, especially with younger age groups. If many players wish to play the same game, divide them into groups of three or four.
ANAGRAMS
Players: 2 or more paper and pencil for each player Each player is required to think of a S letter noun( limited, if desired, to animals, place names, or any other category). He then writes down the letters of the word so that they are totally scrambled, and passes his to the next player to his right. The player wins who first unscrambles the letters and forms either the original word or any other word, using all the letters given him by his neighbor to the left. Of course, words of more than 5 letters my be used if the players so decide in advance. Equipment:
Before he passes his paper to the next player, each player scrambles a list of 3 or more nouns, or a short sentence of 5 words in which each word, though scrambled, is written separately. Variation:
BLACKBOARD RELAY
Player: 2 of 6 or more players blackboard and chalk for each team. (a large sheet of wrapping paper, tacked to the wall, and a black marker will work great) Players are divided into two teams. A line is drawn down the middle of the blackboard. Or, if played elsewhere than in room. two sheets of large wrapping paper should be hung at shoulder height at an equal distance from both tams; one for each. All Players sit down. Each team decides on an order in which players are to run. At the command from the teaches or referee, the first member of each team races to the blackboard, picks up the chalk, and writes the first word of a sentence that he thinks of on the blackboard or paper. He then runs back to his own team and hands the chalk or pen to the next player, who writes a second word next to the first, and so on. Equipment:
CUMULATIVE COUNTING - TWISTERS
Cumulative counting - twister can be done by one person or played with a leader and group. There are two ways to use them as group play. In the first, the leader would give the new line and point to an individual who is to recite. In the second, the entire group responds together. The leader gives each new line to the group and they repeat the sets together. Either way it is played, the counting-twister is recited by accumulating verse and repeating them all from the beginning as each new one is added. Example: Line 1. Line 1+2. Line 1+2+3. Line 1+2=3=4. etc., until the entire set is included. Players may also wish to invent their own cumulative counting -twisters.
EASY ANIMALS
1. One old owl.
2. Two tiny toads.
3. Three thriving thrushes.
4. Four frolicking fawns.
5. Five fine fish.
6. Six slinky snakes.
7. Seven slithering seals.
8. Eight eager eagles.
9. Nine nesting nightingales.
10. Ten terrible tigers.
SKITS ROVING REPORTED
Characters: 5 Cub Scouts
Reporter: Good evening, ladies and gentlemen. Here's your roving reporter with another man - on -the-street interview. Tonight, we axe going to talk about mountains. Here's a man right here. How do you do, sir, can you tell me what is your impression of mountains?
Man #1: "HIGH!"
Reporter: Hi, yourself! Now tell me, what is your impression of mountains?
Man #1: Just like I said, "High!"
Reporter: Oh! Ha, ha, ha. My mistake. When you said "High," I thought you said "Hi!", get it? Oh well, lets talk to someone else. Here's a man. Tell me, sir, how do you feel about mountains? Man #2: Well, I've never been there of course, but if I had to feel about mountains, I'd do like always, feel with my fingers.
Reporter: Ha, ha, ha, ha. Seems we have some jokesters about today.
Well now, let's try our questions on this little boy here. Tell me, sonny, have you ever gone over the top of a mountain?
Small boy: Yes, sir, lots of times.
Reporter: My, I'm surprised to hear that, must have been a hard trip for a youngster, actually to go clear over the top of a mountain.
Small Boy: Oh! No, sir, we were in an airplane. Reporter: (to himself) This is getting ridiculous, but I'll try one more time. How do you do, sir, may
I ask you question?
Man #3: Why sure, what's your problem?
Reporter: Tell me sir, what’s your impression of life in the mountains?
Man #3: Well, from what I hear, it’s a lot like an umbrella.
Reporter: An umbrella? I don’t quite understand what you mean.
Man #3: Yup, like an umbrella. Life in the mountains is either up or down.
Reporter: Sorry, folks, some days you can't win!
STUNTS AND TRICKS LINK THE CLIPS
You will need a money and two ordinary paper clips. Ask your friends to join the two paper clips together with the money.
Fold the money into three but do not crease the folds. Clip the folds with the two paper clips.
Take the two top corners between the fingers and thumbs and sharply pull the money out-straight.
The clips will fly off, but surprise, surprise, they will be mysteriously jointed together.
RUN-ON Man picks up ringing telephone.
a. You don't say .. you don't say... you don't say...
b. Who was that?
a. I don't know. He didn't say.
BRAIN TEASER
2. State War State
3. From C To
4.Land if
C If If
N
8.
9.
7. GOD
NATION
Abe Lincoln
Main St.
Gettysburg, PA
LAW
= JUSTICE
10.
A
HOUSE
REPRESENTATI
VES
HOUSE REPRESENTATIVES
HOUSE REPRESENT
HOUSE REPRESENTATIVE
ATIVES
HOUSE RE
S
HOUSE REPRESENTATIVES
PRESENTATIVESHOUSE REPRESENTATIVES
HOUSE REPRESENTATIVESHOUSE REPRESENTATI
VESHOUSE REPRESENTATIVESHOUSE REPRESENTATIV
ES
HOUSE REPRESENTATIVESHOU
SE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVESHOUSE REPRESE
NTATIVES
HOUSE REPRESENTATIVESHO
USE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESENT
HOUSE REPRESENTATIVE
ATIVES
HOUSE RE
S
HOUSE REPRESENTATIVES
PRESENTATIVESHOUSE REPRESENTATIVES
HOUSE REPRESENTATIVESHOUSE REPRESENTATI
VESHOUSE REPRESENTATIVESHOUSE REPRESENTATIV
ES
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SE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVESHOUSE REPRESE
NTATIVES
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USE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESE
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HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVES
USE REPRESENTATIVES
HOUSE REPRESE
USE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESE
HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVES
HOUSE REPRESENTATIVE
HO
HOUSE REPRESENTATIVES
HOU
HOUSE REPRESENTATIVES
HOUSE REPRESE
HOUSE REPRESENTATIVES
HO
HOUSE REPRESE
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HOU
HOUSE REPRESENTATIVES
NTATIVE
SE REPRESENTATIVES
NTATIVES
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USE REPRESENTATIVES
NTATIVES
Answer:
1. Bunker Hill
2. War between the States
3. From sea to shining sea
4. One, if by land to if by sea
5. Washington crossing the Delaware
6. Valley Forge
7. One nation under God
8. Lincoln's Gettysburg address
9. Equal justice under the law
10. House of Representatives
CHEERS AND APPLAUSE'S
- Pretend to type, with fingers moving rapidly while saying, "Click, click, click, ding. Click, click, click, ding." Typewriter Cheer
- Grab newspaper in hand, wave arm in the air and shout, "Read all about it - right here. Read all about it." Read All About It Cheer
- Have group stand, move head back and forth from right to left. As they move it, have them say, "Copy cat, copy cat, copy cat." Interrupted Applause - Bring hands together like a clap, but stop before they touch. Repeat several times. Xerox Cheer
JAZZY JOURNAL
Supplies needed: decorative paper cardboard scrap paper scissors glue stapler
Decide what size your book will be and cut out 2 pieces of cardboard. Follow the illustrations for Fig. 1 and 2 to make the outside of the book. FIG. 2 FIG. 3
For the pages, open up the book. Measure inside of book and subtract 1/4" all around. For example, if your book cover measures 4"x6", your pages should be 3-3/4"x5-3/4", Cut about 20 pages. Staple pages together at center.
Glue front and back pages to inside covers. Fig 4.
For end flaps, cut 2 pieces of decorative paper t fit inside covers. Glue one to inside front cover, over blank page. Repeat for back cover. Fig 5.
INVISIBLE INKS
One of the ways to send a secret message is to write it in invisible ink. A friend will know how to make the message become visible by heating the paper as we will explain. George Washington's spies sometimes used invisible ink. It is easy to prepare because it can be made from things you have in the house. Here are some:
Lemon Juice Ink
- Squeeze the juice of half a lemon into a small dish or grass. The lemon
juice makes an excellent invisible ink. Orange juice
and grapefruit juice ink can be made in the same way.
Sugar Water Ink - Put half a teaspoonful of sugar into half a glass of water and stir until the sugar is completely Dissolved.
Onion Juice Ink - Peel a Small onion, grate it into a pulp, and let the pulp Stand in a small dish or
glass. At the end of several minutes you will see that part of the pulp has become liquid. This liquid is a good invisible ink.
Soda Pop Ink - Put two teaspoonfuls of soda pop into a small dish or glass, add pulp stand in a small dish or glass. At the end of several minutes you will see that part of the pulp has become liquid. This liquid is a good invisible ink.
The best way to a write with invisible ink is to use an ordinary pen point. Be sure it is clean before you dip it into your ink. A toothpick makes a good pen too, but you will have to dip it into the ink after each word you write as the toothpick will not hold very much ink.
You can write on any kind of white paper good for regular ink. When you stop writing for a moment put a finger on the last word. Paper with lines help you keep writing straight.
TO MAKE IT VISIBLE
Heat the paper. Hold the paper against the hottest part -- that is -against the top of a lighted 60 - watt bulb. In less than half a minute your writing will begin to appear.
The writing will be brown. Move the paper around Until every part of it has become warm and all the writing has become visible. Do no hold the paper against the bulb too long or hold the paper will turn brown, too. Or hold the paper near a fairly hot electric iron or the paper, a part at a time, over the slots of a pop-up toaster.
You can also send
Invisible messages by writing with invisible ink between the lines of an ordinary note. Try writing them in code so even if someone knows about invisible ink they will not know the code.
Think Like a Computer
Heart of America Council
When we want to send someone a message, we use words, which are made up of letters of the alphabet. Instead of words, a computer uses bytes; instead of letters, bytes are made up of bits. It takes eight bits to make a byte. A byte is just like a string of eight electric lights. Each bit is a light, and each light is either on or off. A computer can turn every letter in the alphabet into a byte, and it can also turn numbers into bytes. Any kind of information can be turned into a byte (in the computer world, information is called data). To a computer, the first letter in Bialosky Bear's name, B would look like this: . How many bytes would a computer need to spell Bialosky Bear's first name? Bialosky = 8 letters = 8 bytes.
Use a flashlight, to spell your own name in computer code. Find the letters of your name in the table, and flash the flashlight on for every " on" light you see, and off for every " off" light you see. Say the number out loud as you turn your flashlight on or off. That way you'll make sure to include all the " offs" and "ons."
Pixel Puzzle
A Computer Screen is made up of thousands of little dots called pixels. Each pixel can be turned on or off, or given a certain color. That's how computer graphics are made. Make your own computer graphics. Copy and enlarge the screen graphic. Use crayons or markers: red, brown, blue, and green, to color in the pixels. Each instruction below tells you to turn on that pixel and give it that color. Brown is "br" red is "re," blue is "bl," and green is "gr."
Here is your program:
N-14 gr
Webelos Fitness Rubber Tube Gym
Heart of America Council
With the help of two bicycle-tire inner tubes, you can make yourself a home gymnasium that is simple and inexpensive (or free), yet a very effective and efficient muscle builder. Pick up a couple of discarded lightweight tubes (balloon type will do, too) from a bike repair shop. You can usually get them free. Then add a broom handle or a 1-inch dowel, and follow the exercises shown here. Take the complete rubbertube gym workout (all seven exercises) every day of this month. Do each exercise slowly and smoothly. Don't rush or jerk your way through any of the pulls, or you will miss the full muscle-building value of the exercise. Try to do each exercise at least 10 times, but if it is too hard at first, start with a lower number and work your way up to 10. If you find that you can do 10 right off easily, twist the tubes twice or more to make them harder to stretch. After a month of this work, you should see new, hard muscles on your body. The exercises shown here are just a sampling of the possibilities open to you with a rubber tube gym. For example, many of the traditional weightlifting routines may be done with the help of your rubber tubes. Simply substitute the broom handle and tubes for the weights and bars. Another way to use this equipment is for rowing exercise. By attaching the tubes to some immovable object, putting the stick through the tubes, and sitting yourself far enough away to get the best resistance, you can get all the benefits of a regular gymnasium rowing machine without spending the money that such equipment costs.
Webelos
Readyman The Activity Badge is one of the required badges for the Arrow of Light Award. A good way to begin working on this activity badge is with a field trip to the local Red Cross Service Center or to a Paramedic Station. There the boys can be shown the proper procedures for the hurry cases such as: stopped breathing, blood spurting from a wound, swallowed poison, and heart attack. Perhaps the boys will have the opportunity to practice rescue breathing into a practice mannequin. An absolute must as a den activity is to have each of the boys make a First Aid Kit for their family.
Home First Aid Kit
3 Triangular Bandages (35 x 35 x 50)
25 Band aids (1 inch)
5 4 x 4 Gauze Pads
5 2 x 2 Gauze Pads
4 Closure Strips (Butterfly Clips)
1 2" Roller Bandage
2 Cling (Ace) Bandages
4 Eye Pads
1 1/2" Adhesive Tape
10 Q-tips
1/3 Bar of Fels Naphtha Soap
(cuts oil of poison ivy)
1/3 Bar of Castile Soap, to wash wounds
1/3 Bar of Lava Soap, to wash hands
1 Scissors
1 Tweezers
4 Large Safety Pins
Calamine Lotion
Tylenol in a film can
Cold Pack
Matches in a film can
Tongue Depressors, use as splints
Bacitracin Ointment
Eye Wash Kit
Small tube of Vaseline
Quarters taped to lid for phone
Basic First Aid Rules:
1.ALWAYS have an emergency plan.
2.ALWAYS check for hazards.
3.NEVER go anywhere alone.
4.ALWAYS have a place to meet if separated.
5.NEVER leave a victim worse off than how you found them.
WEB SITES
These sites are current as of 12/6/04
Construction Plans
Plans and Patterns for Bob Myer's knockdown plywood Camp Table and Patrol Box http://users.aol.com/lwjones/table.htm
5e Use a pattern or a plan to make a birdhouse, a set of bookends, or something else useful. A good source for free plans is: Tools for Fixing and Building
Http://www.freewoodworkingplan.com
Trace your family back through your grandparents or greatgrandparents; or talk to a grandparent about what it was like when he or she was younger. Use a genealogy search engine to find records about a family tree. A very comprehensive, free service is provided by the Mormon Church at: The Past is Exciting and Important
Http://www.familysearch.org/Eng/Search/framese t_search.asp
Under the supervision of a parent of adult, search the Internet and connect to five web sites that interest you. Exchange e-mail with a friend or relative. Use a good search engine (see below) to find sites that might pique the boy's interest. One good search engine is:
Http://www.dogpile.com
Show the types of forests growing in different parts of the country. Name some kinds of trees that grow in these forests. For each type of forest, give one or more examples of uses for the wood of its trees. Visit the Forest Service web site to learn more about Ecosystem Provinces, where they are, and the kinds of trees that grow in them: Make a map of the United States.
http://www.fs.fed.us/colorimagemap/ecoreg1_pr ovinces.html
Next month we should check on your plans for your Blue and Gold, Charter questions. Ideas you would like to discuss.
Bring a friend and share the fun.
Be the Spark Plug in your unit!
Last 2 pages are Frames for You to have to recognize your Pack members.
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COMPASSION, CATASTROPHE, AND CHANGE
John Cairns, Jr.
Department of Biological Sciences, Virginia Polytechnic Institute and State University, Blacksburg, Virginia 24061, USA
The world is plunging into an energy crisis unlike any before, while geopolitical alliances are shifting quickly and to a degree not seen since the end of the Soviet era, and perhaps not seen since the end of World War II. Richard Heinberg (2006)
Background
Modern society is based on energy, and its recent evolution has been rapid because of cheap, convenient, readily available energy. Energy availability enabled the small-group species of Homo sapiens to change from a few million, spread thinly over the planet, to over 6 billion individuals, mostly in large human artifacts or cities and their suburbs. The energy in an ecosystem available to its biota is one of the most important determiners of carrying capacity. Anthropological evidence shows that humans have been capable of living in a harmonious relationship with natural systems for most of the 160,000 years the species has been on the planet. This relationship does not mean that humans caused no damage; however, the damage has been small and isolated so that ecosystems could recover from it.
However, as Catton (1980) remarks, humans diverted a substantial portion of Earth's life support capacity from supporting other life forms to supporting humans. Moreover, humans have continued to usurp energy since the Agricultural Revolution (which occurred abut 10,000 years ago) so that only a few truly wild systems remain and most of the planet shows some effects of anthropogenic activities. In addition, tools (e.g., bows and arrows, knives) enabled humans to extend their domination over nature, but the tools also changed humans. In an automobile culture, such as the one in the United States, the "tool" actually separates humans from natural systems.
Domestication of wild plants and animals that supported the Agricultural Revolution also gave humans access to energy that was previously less available to them. For example, horses turned grass into transportation or work energy – cattle turned grass into food. However, climate change can result in a reduction in the energy available via these routes.
The process that has enabled humans to produce a 24% ecological overshoot is called drawdown. This process can use either nonrenewable resources, such as fossil fuels, or renewable resources, such as old growth forest or top soil, for which regeneration rates are slow. However, this strategy is not sustainable.
Humankind faces an unprecedented opportunity for both success and failure on a global scale. As Heinberg (2005), Diamond (2005), and Tainter (1988) note, many human societies have expanded their power and complexity to remarkable levels only to decline and revert to simpler forms of social organization. Humankind has used every means available to displace other life forms from the areas they once occupied, divert their resources to human use, and deplete natural capital that has taken many years to accumulate. Now the cheap, easily available, convenient energy that made this scenario possible is declining (Heinberg 2005). Alternative fossil sources of energy are available (e.g., coal), but come at a higher environmental cost. Wind and solar power are appealing, but are not yet widely available. Clearly, profligate energy use is rapidly becoming a relic of the past.
Humans have not shown much compassion for other life forms during the process of dominating the planet. Will compassion for other life forms increase or decrease when the era of cheap energy is over? Some foodstuffs (e.g., corn) can be converted to fuel (e.g., ethanol). Will compassion for other members of the human species place food ahead of fuel while some humans are starving or malnourished? Some catastrophes now seem probable. How will compassion for the suffering be expressed in terms of resource allocation? In short, in an era of rapid change, will the manifestations of compassion from humans be appropriate?
Resource Consumption
Concern is mounting about global warming, peak oil, environmental pollution, species impoverishment, and other trends resulting mostly from human activities. The concerns and trends continue because implementation of strategies that would improve prospects for sustainable use of the planet is minimal. Tipping points cannot be precisely predicted until they have occurred, so scientific uncertainty is being cited extensively as a justification for inaction, just as it was cited for the harmful effects of cigarettes decades earlier. However, disequilibrium of the planet's life support system will almost certainly not be reversible. Unless major changes are made soon in humankind's relationship with the biospheric life support system, catastrophes will occur and hope for leaving a habitable planet for posterity will diminish.
Beginning around 1980, evidence showed that the use of resources by the global economy has outgrown the capacity of natural systems to regenerate them. Almost daily examples of the conflict between demand and supply are in the news media. Worse yet, resources that have taken hundreds of thousands, even millions, of years to accumulate are being consumed in a few centuries. One lesson of history is that the primary indicators of societal decline were ecological, not economic. The ecological overshoot was about 20% in 2002 and appears to be increasing about 1% per year. This situation is not sustainable.
Ecosystem Restoration
Lowering resource consumption to equal the regenerative capacity of natural systems will require monumental management changes of resource extraction and use. Restoring damaged ecosystems will require even more sacrifice, but the health of the economy and the supply of natural capital and the ecosystem services it supplies are closely coupled. Moreover, restoring damaged ecosystems to their pre-damaged condition in an era of ecological disequilibrium will be extremely difficult (Cairns 2006). In fact, anthropogenic climate change and loss of species may make restoration to predisturbance ecological conditions an impossible task. Perhaps humankind should let nature take its course and see what happens. The major risk of this approach is that the new ecosystems will probably not be as beneficial to humans as the ones that were damaged. Worse yet, new ecosystems could be a threat to human society.
Brown (2006) recommends an annual earth restoration budget of US$93 billion. This sum is tiny in view of the amount of restoration needed. At the very least, such a budget would indicate where and under what conditions ecological restoration might meet stated goals. However low the probability is of success, ecological restoration must be attempted, unless failure is virtually certain. Essential to any plan is the determination of which damaged ecosystems are irreversibly damaged, which should recover without restoration efforts, and those for which ecological restoration efforts will make a major difference.
An ecological triage decision would differ from the human medical one in an important respect: ecosystems too damaged to restore to pre-disturbance condition or to recover naturally to that state could be replaced with constructed ecosystems (e.g., Atkinson and Cairns 1993) and created ecosystems (e.g., Atkinson et al. 1993). These naturalistic systems are designed to function under new conditions, and both help accumulate natural capital and provide ecosystem services. These constructed ecosystems will require subsidies and more intensive management, but should increase Earth's carrying capacity appreciably.
Since humankind has typically ignored threats to the biospheric life support system, damaged ecosystems may also be ignored. This scenario is not a good idea since these damaged systems will be colonized by species resistant to human control (called pests). Many pests will emigrate to parts of the surrounding area and probably out-compete and displace many indigenous species, which is not conducive to achieving sustainable use of the planet. If humans have diminished natural capital and the ecosystem services it provides, both must be replaced to whatever degree possible.
These ecological restoration activities are usually accomplished best in a local setting so that citizens can both be part of the effort and protect the improved ecosystem from future damage. This approach is also helpful in developing and demonstrating compassion for other life forms. What a pity that ecological catastrophes are necessary to catalyze these ecologically benign activities.
Compassion for Other Humans
Exponential increases in both human population size and level of affluence have resulted in a global water shortage. Since 1,000 cubic meters (approximately 1,000 tons) of water are necessary to produce a ton of grain, water shortages and food shortages are closely coupled. Populous countries, such as China and India, already have large water deficits, as do Algeria, Egypt, Iran, Mexico, and Pakistan. Their citizens are fellow crew members of Spaceship Earth; surely, political differences can be resolved so that humans can help each other. If human populations are not stabilized, any efforts will be wasted. However, unsustainable practices caused the problem and compassionate help should not allow these practices to continue. Should the United
States be given more cheap oil with the hope that the US Congress will develop a comprehensive, sustainable energy policy or the that drivers of automobiles will use energy efficient vehicles?
Since the beginning of my professional career in 1948, action has been postponed because "technology will save us," reason will prevail and the environmentally damaging practices will cease, politicians will fulfill their promises to protect the environment, and polluting industries will become environmentally sensitive. Instead of improving environmentally, the planet is in a precarious situation that may be irreversible. None of my hopes have been realized; many have been shattered. However, is inaction best? No; however, neither are statements such as "I respect the interdependent web of life if it is not accompanied by major environmental deeds." Even so, what can be done must be done to protect and restore the environment.
Nation-States in Disequilibrium
Schell (2003) notes that global warming cannot be stopped by B-52 bombers (but they contribute to it) or by nuclear proliferation (pp. 353-354). He notes that peace, social justice, and defense of the environment are a cooperative triad pitted against war, economic exploitation, and environmental degradation. Schell also adds that rejecting war is not enough; humankind must now secure survival by suppressing the menace of annihilation. Second, Schell believes in delimiting sovereignty — when power is cooperative, in the domestic sphere at least, it does not have to be indivisible but can be divided among branches of government and localities (or even eco-regions). Schell states that, if such divisions cannot occur in the international sphere, hope for sustainable use of the planet is doomed. The European Union is a good example of what might be accomplished with hybrid arrangements unimaginable if nation-states base their policies on war. Third, the old unity of state, people, and territory would be dissolved (p. 374).
Gottlieb (1993) feels that the basic components of sovereignty (the state and the nation) might possibly be separated. Given the turbulent relationship between ethnic groups, religions, and other special interest groups worldwide, this separation is unlikely, although it has existed, temporarily, in some sovereign nations. The problem is that humans remain a small-group species and are unable to cope with complex, multivariate political structures. Perhaps human resource distribution issues might be resolved more fairly and equitably if political boundaries were replaced by ecological boundaries and the primary political goal was preservation of carrying capacity based on natural capital and the ecosystem services it provides. The people responsible for the diseconomies and catastrophes would then suffer when their ecological life support system is damaged.
Developing Naturalistic Social Norms
In the 21 st century, a rapid evolution of social norms is essential. For cultures such as the United States, in which social norms have been based on a cheap, convenient, readily available source of energy (i.e., petroleum), the rate and degree of change needed will be almost overwhelming. The American automobile culture has let public transportation languish, and urban sprawl has been possible because of the independence automobiles provide. Coal is a possible energy alternative, but it diminishes air quality as well as producing greenhouse gases. Ethanol is an alternative to petroleum products, but may have unattractive input/output energy ratios. Moreover, corn and other foodstuffs are serious contenders as sources of ethanol. Since most of the planet's arable land is already in use, an "eat or drive" situation could easily develop, especially if climate change (e.g., rainfall patterns, temperatures) diminishes present agricultural productivity. If climate change occurs more rapidly than predicted, as it is in some parts of the world, the consequences will probably be catastrophic. If foodstuffs, such as corn, are diverted to alcohol production for automobiles, the increased demand could force prices well beyond the means of poor and middle-class people. If climate change diminishes the production of corn and other foodstuffs that can be converted to alcohol, prices could soar even more. At present, over a billion people are not adequately nourished, and the additional 3 billion more people who are projected to be added in the 21 st century will exacerbate this troubling situation.
If compassion for the poor exists, something should be done to improve their condition. Since most of the population growth is expected in third-world countries, population stabilization at a level compatible with regional carrying capacity is an obvious solution, which means intruding on individual freedom to have large numbers of children. This intrusion would be distasteful to many people. On the other hand, in natural systems, species that exceed the regional carrying capacity simply lose large numbers of individuals to death, starvation, and disease. If humankind is unable to develop social norms that protect the biospheric life support system, should disease, starvation, and death be permitted to limit human population size as they do for other species? In the Pacific arena of World War II, the very heavy casualties resulting from capturing Iwo Jima were considered justified because they saved the lives of so many B-29 bomber crews whose damaged aircrafts would otherwise have been lost at sea. Should the same reasoning be used to protect the biospheric life support system that is essential to a habitable planet for posterity? Should this reasoning be used when the long-term carrying capacity of the planet has been exceeded?
Biospheric Life Support Systems
One colleague correctly pointed out that there is yet no robust evidence that the biospheric life support system is in disequilibrium; however, no robust evidence indicates that its health and integrity have not been impaired. The consequences of the biospheric life support system ceasing to maintain conditions so favorable to humankind are so appalling that precautionary measures to avoid stressing the biospheric life support system beyond its tipping point are prudent. Paleontological evidence indicates that evolutionary processes eventually restored biological diversity in the past, but not the species that became extinct. Post-disequilibrium conditions may not be as favorable to humans as those at present. From a homocentric viewpoint, precautionary measures are justified even though the precise tipping point of the present biospheric life support system is not known. This tipping point can be determined by continuing present unsustainable practices; however, when the biospheric life support system is in disequilibrium, how will this new knowledge benefit humankind? Evolutionary processes will almost certainly persist (until the sun dies), but individual species, such as Homo sapiens, may well suffer major loss of life or even become extinct. Compassion for the other life forms that constitute the present biospheric life support system is a matter of enlightened self interest, as well as an indication of compassion for posterity.
The Limits of Compassion
The daily news is a constant reminder that catastrophes occur continuously, even though, fortunately, most are regional rather than global. Responding to each in a meaningful way would produce an emotional overload in most people. In fact, many people studiously avoid the bad news and only welcome the good news. Of course, denial of or avoidance of problems usually results in delaying the solution of the problem. However, so does taking on too many problems at once so that none gets the attention needed for solution.
With an exponentially increasing human population, increasing ecological overshoot, global warming, and other types of climate change; peak oil; and inadequate supplies of fresh water, exceeding a number of ecological and societal tipping points in the 21 st century would not be astonishing. Since the exact location of these tipping points will not be known until they have been passed, each catastrophe will be a surprise. Of course, if an urgent, major global effort were made to first arrest and then reverse these unsustainable trends (remembering ecological overshoot), these thoughts could be dismissed as idle speculation. However, no credible signs indicate that this trend is happening at the global level. Worse yet, so little has been done that even inadequate measures may look good to the general public and, thus, delay effective remedial action. Some illustrative questions related to these issues follow.
1. Will compassion for the biospheric life support system be adequate to ensure its health and integrity so that conditions favor Homo sapiens?
2. Can humans adapt to rapidly changing social and ecological conditions so that species survival is likely?
3. Will humankind have sufficient compassion for posterity to withhold aid to populations that persist in having social norms that are unsustainable?
4. Will resource wars, both military and economic, be the primary determinant of allocation of finite resources on a finite planet?
5. Will resources be used sustainably?
In natural systems, finite resource problems are "solved" in ways repugnant to most humans — mass deaths, starvation, disease, etc. Since humankind credits itself with intelligence, creativity, and compassion, one might reasonably expect more from this species than a 24% ecological overshoot, exponential population growth, excessive anthropogenic greenhouse gases, and resource wars. The basic question is not how to meet human "needs" and expectations, but how to live sustainably so that the biospheric life support system continues to maintain conditions that are so favorable to humans. Otherwise, humans will become a transient species like those that preceded it over billions of years.
Acknowledgments. I am indebted to Karen Cairns for transcribing from the handwritten draft and to Darla Donald for editorial assistance.
LITERATURE CITED
Atkinson, R. B. and J. Cairns, Jr. 1993. Constructed wetlands and reclamation. Virginia Mining Journal 6(4):4-6.
Atkinson, R. B., J. E. Perry, E. P. Smith and J. Cairns, Jr. 1993. Use of created wetland delineation and weighted averages as a component of assessment. Wetlands 13(3):185-193.
Brown, L. R. 2006. Plan B 2.0: Restoring a Planet under Stress and a Civilization in Trouble. W. W. Norton, London, United Kingdom.
Cairns, J., Jr. 2006. Ecological restoration in an era of ecological disequilibrium. Asian Journal of Experimental Science 20(1):1-6.
Catton, W. 1980. Overshoot: The Ecological Basis of Revolutionary Change. University of Illinois Press, Urbana-Champaign, IL.
Diamond, J. 2005. Collapse: How Societies Choose to Fail or Succeed. Viking Penguin, New York.
Gottlieb, G. 1993. Nation Against State. Council on Foreign Relations, New York.
Heinberg, R. 2005. The Party's Over: Oil War and the Fate of Industrial Societies, 2 nd ed. New Society Publishers, Gabriola Island, Canada.
Heinberg, R. 2006. Energy geopolitics 2006. Energy Bulletin 25May http://www.energybulletin.net/16393.html Schell, J. 2003. The Unconquerable World. Metropolitan Books, Henry Holt & Co., New York.
Tainter, J. 1988. The Collapse of Complex Societies. Cambridge University Press, Cambridge, UK.
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Restoration workers Mike Jeffery (left) and David Randt use soil and plywood to dam one of the drainage ditches in Burns Bog. Courtesy Corporation of Delta
Surrey North Delta Leader
Human beavers bring bog back to life
By Christine Lyon - Surrey North Delta Leader
Published: August 19, 2008 10:00 AM
Updated: August 22, 2008 1:58 PM
Mike Jeffery and David Randt meet at Delta Municipal Hall every morning at 7:15 a.m. They toss their orange coveralls, wading boots, shovels and plywood into a pickup truck and head to Burns Bog.
Jeffery and Randt spend their days damming the drainage ditches that carry water away from the bog. They dig a notch on either side of the ditch embankment, then slot in 4x8 pieces of plywood. The men salvage sticks and branches which they use as stakes to secure the dam. Finally, they fill the layers of plywood with soil for added strength.
Since they started May 12, Jeffery and Randt have built seven new dams and upgraded 10 old ones in the raised peat bog, which occupies a quarter of Delta. Small dams take a day to construct, while larger structures can take up to a week.
Ditch-blocking has been going on since 2001 in an effort to restore the bog to its natural state. Steel barriers and wooden dams from previous years are still in tact.
http://www.printthis.clickability.com/pt/cpt?action=cpt&title=Surrey+Leader+-+Your+B... 28/08/2008
Until the '80s, drainage ditches were dug throughout the bog to facilitate large-scale peat mining and cranberry farming. The ditches drained nearly 40 per cent of the original bog – a danger since precipitation is the dome-shaped area's only source of water.
Burns Bog is about half the size it once was because of agricultural and industrial land use. In 2004, the province, Metro Vancouver and the Corporation of Delta purchased 5,000 acres of the bog and created a plan to protect its unique ecosystem and the rare plants and animals living there.
Jeffery and Randt are two of the few people permitted on the bog. They lug their equipment to the dam sites on foot, since there are no roads and driving is a fire hazard.
Jeffery, 25, is studying forestry at BCIT and loves being able to work outside. Randt is studying geological engineering at UBC. The 19-year-old Delta resident is happy to lend an environmental hand in his own community. This is the second year Delta has employed summer students to restore the bog.
The pair runs into deer, owls, herons, hawks and eagles on a daily basis. They were pleased to discover the resident beavers are quick to patch up their faulty dams.
Project manager Sarah Howie explains beavers are attracted to the sound of running water.
"If one of the dams is leaking and water is going around or bypassing it, they'll hear that and they'll start adding onto the bypass until it stops flowing," she says.
Howie is an urban environmental designer for the Corporation of Delta and has been overseeing the hydrology aspect of the restoration project for almost four years.
"It's an engineering feat, what we're doing," she says, explaining the dams must be strategically placed and strongly built to hold back the water pressure. Water levels can rise two feet in winter.
Keeping water in the bog is the most important part of the restoration process because without water, a bog becomes a forest.
Peat, also known as sphagnum moss, is integral to maintaining the bog ecosystem since it releases acid and absorbs water. But peat regenerates very slowly compared to the rate it was harvested for horticulture in the 20th century.
Howie measures water and ground levels year round to determine whether or not the ditch-blocking efforts are worthwhile.
Data over the last three years has shown sphagnum moss is indeed expanding. That means the bog is starting to recover, thanks to a hard-working restoration crew and a few eager beavers.
Links referenced within this article
Find this article at:
http://www.bclocalnews.com/surrey_area/surreyleader/news/Human_beavers_bring_bog_back_to_life.html http://www.printthis.clickability.com/pt/cpt?action=cpt&title=Surrey+Leader+-+Your+B...
28/08/2008
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http://www.printthis.clickability.com/pt/cpt?action=cpt&title=Surrey+Leader+-+Your+B... 28/08/2008
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College Readiness Indicators 1,2
Beginning fall 2012, all public postsecondary institutions in Kentucky will use the following benchmarks as college readiness indicators. Upon admission to a public postsecondary institution, students scoring at or above the scores indicated will not be required to complete developmental, supplemental, or transitional coursework and will be allowed entry into college creditbearing coursework that counts toward degree credit requirements.
| Readiness Score Area | ACT Score | SAT Score | COMPASS |
|---|---|---|---|
| English (Writing) | English 18 or higher | Writing 430 or higher | Writing 74 or higher 3,4 |
| Reading | Reading 20 or higher | Critical Reading 470 or higher | Reading 85 or higher6 |
| Mathematics (General Education, Liberal Arts Courses) | Mathematics 19 or higher | Mathematics 460 or higher | Algebra Domain 36 or higher7 |
| Mathematics (College Algebra) | Mathematics 22 or higher | Mathematics 510 or higher | Algebra Domain 50 or higher8 |
| Mathematics (Calculus) | Mathematics 27 or higher | Mathematics 610 or higher | NA10 |
1. Institutional admission policies are comprised of many factors including, but not limited to high school completion or a general education equivalency diploma (GED), high school coursework, ACT or SAT scores, high school GPA, class rank, an admission essay or interview, submission of an academic and/or civic activity portfolio, etc. Placement exam results are used for course placement after a student is admitted to a postsecondary institution.
2. A COMPASS or KYOTE placement test score will be guaranteed as an indicator of college readiness for 12 months from the date the placement exam is administered.
3. An Asset writing score of 43 or higher indicates readiness. Asset is the paper-pencil version of COMPASS.
4. COMPASS E-Write scores of 9 on a 12 point scale or 6 on an 8 point scale indicate readiness.
5. A common rubric will be used to score the KYOTE Writing Essay. The rubric has an eight point scale. A score of 6 is needed to demonstrate readiness.
6. An Asset reading score of 44 or higher indicates readiness. Asset is the paper-pencil version of COMPASS.
7. An Asset Elementary Algebra Score of 41 or an Intermediate Algebra score of 39 indicates readiness for a general education course, typically in the social sciences.
8. An Asset elementary algebra score of 46 or an intermediate algebra score of 43 indicates readiness for college algebra.
9. For the 2011-12 school year a KYOTE College Readiness Mathematics Placement score of 27 or higher will be used to indicate readiness for College Algebra. For the 2012-13 and beyond, only the KYOTE College Algebra placement test score of 14 or higher will be used to indicate readiness for College Algebra.
10. There is not a COMPASS or Asset indicator for Calculus readiness.
By fall 2012, the following learning outcomes will be included in developmental, transitional, and supplemental coursework and intervention programming supporting college readiness.
WRITING
Transitional, developmental, and supplemental education writing courses objectives:
1. Generate essays using a variety of modes to examine and convey complex ideas and information clearly and accurately through the effective selection, organization, and analysis of content.
2. Write arguments to support claims in an analysis of substantive topics or texts, using valid reasoning and relevant and sufficient evidence.
3. Produce clear, grammatically correct, and coherent writing in which the development, organization, style, usage, and diction are appropriate to task, purpose, and audience.
4. Develop and strengthen writing through the recursive processes of planning, drafting, revising, editing, or trying a new approach.
5. Use technology, including the Internet, to produce and publish writing and to interact and collaborate with others.
6. Conduct a short inquiry-based research project, demonstrating understanding of the subject under investigation.
7. Gather relevant information from multiple print and digital sources, assess the credibility and accuracy of each source, and integrate the information while avoiding plagiarism.
8. Write routinely over extended time frames (time for research, reflection, and revision) and shorter time frames (on demand or single sitting) for a range of tasks, purposes, and audiences.
Courses from public postsecondary institutions that meet the writing readiness learning outcomes:
KCTCS—ENC 091 Eastern Kentucky University—ENG 095 Kentucky State University—ENG 099 Morehead State University—ENG 099 Murray State University—ENG 100 Northern Kentucky University—ENGD 090 Western Kentucky University—DENG 055 University of Kentucky University of Louisville
READING
Transitional, developmental, and supplemental education reading courses objectives:
1. Read closely to determine what the text says explicitly and to make logical inferences from it; cite specific textual evidence when writing or speaking to support conclusions drawn from the text.
2. Determine central ideas or themes of a text and analyze their development; summarize the key supporting details and ideas.
3. Analyze how and why ideas develop over the course of a text.
4. Interpret words and phrases as they are used in a text and analyze how specific word choices shape meaning or tone.
5. Analyze the structure of texts, including how specific sentences, paragraphs, and larger portions of the text relate to each other and the whole.
6. Assess how point of view or purpose shapes the content and style of a text.
7. Integrate and evaluate content presented in diverse media and formats, including visually and quantitatively, as well as in words.
8. Delineate and evaluate the argument and specific claims in a text, including the validity of the reasoning as well as the relevance and sufficiency of the evidence.
9. Analyze how two or more texts address similar themes or topics in order to compare the approaches the authors take or to build knowledge.
10. Read and comprehend texts independently and proficiently.
Courses from public postsecondary institutions that meet the reading readiness learning outcomes:
KCTCS—RDG 030 or CMS 185 or RDG 041 Eastern Kentucky University—ENR 095 or ENR 116 Kentucky State University—ENG 103 Morehead State University—EDEL 097 Murray State University—REA 100 Northern Kentucky University—RDG 091 or RDG 110 Western Kentucky University—DRDG 080 or LTCY 199 University of Kentucky University of Louisville—GEN 105
MATHEMATICS FOR THE LIBERAL ARTS
Transitional, developmental, and supplemental education mathematics courses objectives for a liberal arts mathematics course:
1. Perform exact arithmetic calculations involving fractions, decimals and percents.
2. Simplify and evaluate algebraic expressions using the order of operations.
3. Use the properties of integer exponents and rational exponents of the form 1/n.
4. Calculate and solve applied problems of the perimeter, circumference, area, volume, and surface area.
5. Solve proportions.
6. Determine the slope of a line given two points, its graph, or its equation; determine an equation of a line given two points or a point and slope.
7. Solve and graph linear equations and inequalities in one and two variables.
8. Simplify square roots of algebraic and numerical expressions.
9. Solve systems of two linear equations in two variables.
10. Graph parabolas on the rectangular coordinate system.
11. Solve quadratic equations.
12. Factor the greatest common factor from a quadratic; factor simple trinomial of the form ax 2 + bx + c.
13. Add, subtract, and multiply polynomials with one or more variables.
14. Solve applied problems using the above competencies.
15. Recommendation for inclusion: Apply the concepts in the course to model and solve applications based on linear and quadratic functions.
Students successfully completing the liberal arts mathematics course may need to complete an additional transitional course to prepare for college algebra.
Courses from public postsecondary institutions that meet the mathematics readiness learning outcomes for a liberal arts mathematics course:
KCTCS—MAT 120 or MAT 085 Eastern Kentucky University—MAT 095 Kentucky State University—MAT 096 Morehead State University—MATH 091 Murray State University—MAT 100 Northern Kentucky University—MAHD 095 Western Kentucky University—DMA 096 University of Kentucky University of Louisville
COLLEGE ALGEBRA
Transitional, developmental, and supplemental education mathematics courses objectives for college algebra:
1. Add, subtract, multiply, and divide polynomials.
2. Factor polynomials including finding the greatest common factor, using grouping, recognizing special products, and factoring general trinomials.
3. Use the properties of rational exponents.
4. Add, subtract, multiply, and divide rational expressions.
5. Solve quadratic equations using factoring, completing the square, and the quadratic formula.
6. Solve polynomial and rational equations.
7. Solve systems of linear equations in two unknowns.
8. Solve absolute value equations and solve and graph absolute value inequalities.
9. Solve and graph linear equations and inequalities in one or two variables.
10. Solve equations with radicals.
11. Introduce complex numbers.
12. Evaluate real numbers raised to rational exponents and simplify expressions containing rational exponents.
13. Convert expressions with rational exponents to radical form and vice versa.
14. Understand the concept of slope, how it relates to graphs, and its relation to parallel and perpendicular lines.
15. Determine an equation of a line given two points, a point, and slope, a point and a parallel or perpendicular line.
16. Determine whether a given correspondence or graph represents a function.
17. Evaluate functions and find the domains of polynomial, rational, and square root functions.
18. Graph parabolas by finding the vertex and axis of symmetry and plotting points.
19. Apply the concepts in the course to model and solve applications based on linear, quadratic, and exponential functions.
Courses from public postsecondary institutions that meet the mathematics readiness learning outcomes for college algebra:
KCTCS—MAT 120 or MAT 085 Eastern Kentucky University—MAT 097 or MAT 098 Kentucky State University—MAT 097 Morehead State University—MATH 093 Murray State University—MAT 105 Northern Kentucky University—MAHD 099 Western Kentucky University—DMA 096 University of Kentucky University of Louisville
College Readiness Writing Rubric
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Lesson: Two Carpets
Essential Questions: Why are carpets important in Islamic cultures? What are the basic characteristics of West Asian carpet design? What are the similarities and differences between the Ottoman Turkish and Iranian carpets discussed in this lesson?
Learning experience: Students will become familiar with two roughly contemporaneous carpets, one from Ottoman Anatolia and one from Iran. They will analyze their design and learn about some of the aesthetic priorities of the people who created them.
Anticipatory set: In your house, your apartment, or your room: what kind of objects do you surround yourself with? Which are useful? Which are decorative? Which are both?
Context: Carpets have been made for thousands of years throughout Central and West Asia. Flat-woven textiles (kilims—carpets without pile) were made in Turkey at least as early as 7000 BCE. The oldest surviving woolen pile carpet dates from the fifth century BCE, found in a burial site in the Altai mountains of southern Siberia.
For pastoral nomadic inhabitants of the Eurasian steppe, carpets served as "floor coverings, prayer mats, tent decorations, canopies, as symbols of power, privilege and riches" (Abas 2004: 11).
In the sedentary world of cities, towns, and farming villages, carpets were also more than floor covering. They were "an integral part of one's living arrangements, one which took the place of chairs, beds, and sometimes tables" (www: Erdmann).
Carpets, in short were necessities, not merely decorations, and so were worth the great care that was lavished on them. Those belonging to the wealthy never remained in one place all the time. At the Seraglio in Constantinople, for instance, they were changed every three months. The ones removed were first expertly cleaned and then sent to a treasure chamber for safekeeping. In Persia there were special "carpet houses" where the valuable carpets that needed a rest were stored. They were looked after by the house's own permanent staff and the director (custodian) also decided which carpets should be used, where and on which occasion (www: Erdmann).
An account of the visit of Byzantine ambassadors to the Abbasid dynasty's (750-1258) capital at Baghdad shows how carpets contributed to the display of royal wealth and power:
The number of the carpets and mats. . .was twenty-two thousand pieces; these were laid in the corridors and courts, being spread under the feet of the nobles, and the Greek Envoys walked over such carpets all the way from the limit of the new Official Gate, right to the presence of the Caliph—but this number did not include the fine rugs in the chambers and halls of assembly. . .spread over the other carpets, and these were not to be trodden with the feet (Grabar 1978: 168).
All three of the early modern Islamic empires—the Ottomans (1281-1924), the Safavids (1501-1739), and the Mughals (1526-1858)—developed thriving carpet industries.
Carpet weaving was transformed from a minor craft based on patterns passed down from generation to generation into a statewide industry with patterns created in court workshops. In this period [1600-1800], carpets were fabricated in greater quantity than ever before. They were traded to Europe and the Far East where, too precious to be placed on the ground, they were used to cover furniture or hung on walls. Within the Islamic world, especially fine specimens were collected in royal households (www: Sardar 2003).
Trade with Europe is reflected in the hundreds of paintings, both sacred and secular, where carpets appear. Such paintings are important to scholars, so much so that some carpet styles are labeled with the names of Western painters. Carpets such as the Ushak design (1) in this lesson "were being imported into Europe as early as the beginning of the sixteenth century" (Rogers 1995: 198).
Although individual domestic weavers and nomad households simplified the process, workshop production required considerable division of labor. One source lists the products of seven crafts—spinning thread and dyeing fabric, for instance—that were necessary before weaving could begin (Wulff 1966: 195).
Weaving itself was a complex process involving either a preparatory drawing or an actual knotted sampler. These indicated the sequence and density of knots. Sometimes a professional design caller was used to call out the knotting sequence (www: Ittig 1990).
Women played a central role in carpet-making:
In Anatolia and Iran, many women were employed as spinners, dyers, and knotters in a craft that tended to adhere to a strict gendered division of labor. While the precise assignment of tasks might differ from one locale to another. . .carpet making in general was a heavily feminized craft (Tucker 2006: 398).
Carpet-making shared the same visual vocabulary as the rest of Islamic art: vegetal design ("arabesque") and geometric patterning. Moreover, one writer suggests that carpets were central to the development of this aesthetic:
Carpets represented the most ancient and the most meaningful art form in the population that first embraced Islam. . .Long experience of carpet weaving gave tent dwellers skill and passion fortessellations [patterns made of interlocking parts fitting together with no gaps between them], interlaced patterns and the all-over covering of surfaces (Adapted from Abas 2004: 11).
Carpet patterns, with their wealth of vegetal decoration, have been compared to gardens. Some carpets were even made to look like stylized gardens.
The ruler of the last pre-Islamic dynasty to control Iran, the Sassanians (224-651), had a carpet called "The Spring Garden." It measured almost ninety feet to a side and was
embroidered with precious stones and gold. Victorious Arab soldiers found it too heavy to carry away, so it was cut up and the pieces awarded as booty (www: Morony).
The two carpets discussed here are different in style and visual impact. The Ottoman "Star Ushak" carpet is based on repetitions of an eight-pointed star design. The Safavid carpet has a central medallion surrounded by four lions and a calligraphic inscription. Both, however, encourage students to think critically about the importance of color and pattern in the arts of Islam.
Rationale: Carpets embody important aspects of Islamic visual culture. Also, since they are an art form admired for centuries in both East and West, they introduce students to a world of beauty that, on one hand, is specific to Islam and, on the other, transcends cultural boundaries.
Instructional resources: Two carpets, one from Turkey and one from Iran; four other carpets for comparison (1A, 1B; 2A, 2B); "Parts of a Carpet" (diagram); "Teacher's Background Sheet: Basic Carpet Terms."
(A) "Star Ushak" Carpet Ushak, Anatolia 1450-1500
(B) "Star Ushak" Carpet Ushak, Anatolia 16 th -17 th century
* Ushak was a carpet-producing center in northwestern Anatolia.
* These designs are believed to have been royal commissions.
* The multiple medallion design of (1) consists of an eight-pointed star repeating across the carpet's field. (1A) and (1B) are variations of this style.
* The eight-pointed star of (1) is simple: two superimposed squares.
* All three carpets are dominated by the deep blue of the star motifs and the red of the main field. The stars on all three are outlined in white.
* "Surprisingly, few Ushak carpets survive in Turkey compared with the numbers found in Western Europe, particularly in Italy" (Rogers 1995: 198).
* The stars of (1) and (1A) are filled with palmettes.
* Encourage students to look closely. Notice the subtle touches of color—tiny areas of white, pale blue, and yellow on the flowers in (1), for instance. These are probably translations in knotted wool yarn of a painted master design.
2. Safavid Medallion Carpet Iran, Kashan, Safavid 16 th century (KHAL.2006.0048)
Medallion Rug with a Field of Flowers
(A)
(Details)
Iran, Safavid Probably Kirman 17 th century
(B) The Sely Carpet Iran, Safavid Late 16 th century
* The Safavid dynasty was an important era in the arts of Islam:
The high point in Persian carpet design and manufacture was attained under the Safavid dynasty (1501-1739). It was the result of a unique conjunction of historical factors—royal patronage, the influence of court designers at all levels of artistic production, the wide availability of locally produced and imported materials and dyes. . .and commercial acceptance, particularly in foreign markets. . . Although there is no direct evidence that royal weaving workshops had yet been established [during the first century of Safavid rule], the influence of court designers on carpet weaving is clear. The two key design features of rugs in this period, the medallion design and figural elements, were borrowed directly from the arts of the book as practiced in the royal atelier (www: Walker).
* The carpet has a central medallion surrounded by four lions. The lions symbolize Ali (c. 600-661), the first Shi'ite caliph. Called the "Lion of God," he was a son-inlaw of Muhammad and the person Shi'ites believe is the Prophet's true successor. Shi'ism was established as Iran's state religion under the Safavids.
* Notice the pale blue stems of the vegetal scrolls in the main field and the use of gray in the border.
* A calligraphic inscription surrounds the carpet's medallion and central field.
* Carpet (2A) is a directional design. The medallion is couched in a garden-like spray of flowers.
* Carpet (2B) is dominated by the medallion and the four spandrels. Notice the prominent use of white in the border and inner stripe.
Procedure: Students will analyze and compare three Ottoman "Star Ushak" carpets (1), (1A), and (1B); and three Safavid medallion carpets (2), (2A), and (2B).
* Internet homework assignment: The class will (1) read about the two basic features of Islamic design that inform carpet-making: "Plant Motifs in Islamic Art" (Victoria and Albert Museum) and "Geometric Decoration"(Museum With No Frontiers); and (2) read the brief thematic essay on "Carpets from the Islamic World, 1600-1800" from the Heilbrunn Timeline of Art History. Students will be assigned to give brief reports on each of these readings.
* The class is divided into four groups. Groups can be assigned in advance of the homework assignment.
* In class, students give their reports on the homework readings. The teacher goes over some of the basics of carpet history and design.
* The teacher leads a whole class discussion about design formats and important motifs.
* The whole class then compares and contrasts (1) The "Star Ushak" carpet with (2) the Safavid medallion carpet.
* Each group reports. They compare and contrast carpets (1) and (2) with their respective related carpets.
| Group 1 | Group 2 | Group 3 | Group 4 |
|---|---|---|---|
| (1) Ottoman “Star Ushak” Carpet | | (2) Safavid Medallion Carpet | |
| Carpet (1A) | Carpet (1B) | Carpet (2A) | Carpet (2B) |
Whole group reflection: Islamic carpets share decorative styles with architecture, the arts of the book, painting, ceramics, and metalwork. What special characteristics do carpets have that distinguish them from these other arts?
Instructional modification: These activities may take more than one class session.
Application: Using the internet, students assemble "collections" of carpets. They create PowerPoints discussing the background of their chosen carpets and the reasons for their choices. This can also be done in groups.
Bibliography
Abas, S. Jan. Islamic Geometrical Patterns for theTeaching of Mathematics of Symmetry. Ethnomathematics Digital Library, 2004.
<http://www.ethnomath.org/resources/abas2001.pdf>
Erdmann, Kurt. "Carpets East Carpets West." Saudi Aramco World. March/April 1965. <http://www.saudiaramcoworld.com/issue/196502/carpets.east.carpets.west.htm>
Grabar, Oleg. The Formation of Islamic Art. Yale University Press, 1978.
Ittig, Annette. "CARPETS iv. Knotted-pile carpets: Designs, motifs, and patterns." Encyclopedia Iranica, 1990.
<http://www.iranicaonline.org/articles/carpets-iv>
Morony, M.G. "Bahar-e Kesra." Encyclopedia Iranica, 2011.
<http://www.iranicaonline.org/articles/bahar-e-kesra-the-spring-of-kosrow-tabari-fars-ezamestani-winter-carpet-balami-or-baharestan-spring-gar>
Rogers, J.M. Empire of the Sultans—Ottoman Art from the Collection of Nasser D. Khalili.Muséed'Artetd'Histoire, Geneva/The Nour Foundation, 1995.
Sardar, Marika. "Carpets from the Islamic World, 1600-1800." Heilbrunn Timeline of Art History. The Metropolitan Museum of Art.
<http://www.metmuseum.org/toah/hd/crpt/hd_crpt.htm>
Tucker, Judith. "Rescued from Obscurity: Contributions and Challenges in Writing the History of Gender in the Middle East and North Africa." In Teresa A. Meade and Merry E. Weisner-Hanks (eds.). A Companion to Gender History. Wiley- Blackwell, 2006.
Verde, Tom. "Threads on Canvas."Saudi Aramco World. January/February 2010. <http://www.saudiaramcoworld.com/issue/201001/threads.on.canvas.htm#sbbeginner>
Walker, Daniel. "CARPETS ix. Safavid Period." Encyclopedia Iranica.
<http://www.iranicaonline.org/articles/carpets-ix>
Wulff, Hans E. The Traditional Crafts of Persia. The M.I.T. Press, 1966.
Acknowledgements
This lesson was created by Eve Eisenstadt, its academic content approved by Kristina Richardson, and the final lesson edited by Martin Amster.
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Water & Pool Safety
(800) 774-7237
Riverside County is dedicated to preventing unintentional injuries to children in our county. The paramedics, fire fighters, law enforcement personnel, and hospital staff who work in our county know all too well the tragic results of a child's death from drowning. Childhood drowning can be eliminated because we know that childhood drowning is 100% preventable.
Make changes now, before a drowning happens. It could happen in your neighborhood or at your next gathering. Please don't wait. Read the following information. It could change your life.
FACTS
* Over 80% of all drowning and near-drowning incidents occur in backyard pools.
* Drowning is the leading cause of unintentional or accidental injury-related death to children ages 1-4 years old in Riverside County.
* There are over one million backyard pools in California without safety features because they were built before the Swimming Pool Safety Act of 1998. One could be in your neighborhood.
* A submerged child can lose consciousness in less than two minutes – the time it takes to answer a phone – and sustain permanent brain damage in only 4 to 6 minutes.
* Drowning is a quiet event. There is no splashing, no screaming, and no noise at all.
* Shimmering and sparkling, water is a magnet for toddlers and young children.
* Remember, it takes very little water for a child to drown. Less than one inch of water is all it takes to cover the mouth and nose of a toddler.
* Children under the age of five have no fear of water and no concept of death. Water is associated with play.
LAYERS OF PROTECTION FOR POOLS
* Fence the pool
* FENCE GATES: All gates to the pool or spa must be selfclosing and self-latching.
* POOL COVERS: If a pool cover is used, make sure it has been approved as a safety device.
* Shut the gate • Learn how to swim it's great! • FENCING: Enclose your pool with four-sided, non-climbable fencing at least 5 feet high. Isolation fencing around a pool or spa is the best protection. If possible, do not use your house as one of the four sides.
* Take CPR
* DOOR & WINDOW ALARMS: All windows and doors that lead to the pool area should have alarms that alert adults when they are opened.
* Adults should always supervise
(more on other side)
* Keep proper supplies
PREVENTION TIPS
* Assign an adult Water Watcher to keep their eyes on the water at all times.
* SUPERVISE! Never leave a child alone near a pool or spa, bathtub, pond, toilet, bucket of liquid, or any standing water.
* Do not allow children to play near the pool or spa.
* Empty wading pools immediately after use and store upside-down.
* Keep toilets lids down. Install safety latches on the toilet lids to prevent toddlers from opening and playing in the toilet.
* Bath rings are only bathing aids, not personal floatation devices.
* American Academy of Pediatrics advises against swim lessons until the 4 th birthday.
* Never rely on devices or swimming lessons to protect children without supervision.
* Never drink alcoholic beverages before or during swimming or supervising children.
BE PREPARED
* Know your neighborhood and the homes your child visits. Is there a pool? Is it properly protected? If the children will be swimming, who will be supervising them?
* Learn CPR & First Aid
* Learn how to swim and learn proper rescue techniques.
* Keep a portable telephone and emergency phone numbers nearby.
* Keep rescue equipment at near the pool. Do NOT use air-filled swimming aids (such as water rings) in place of life preservers. These devices can give parents and children a false sense of security, which may increase the risk of drowning.
IF A WATER EMERGENCY OCCURS
* Check for breathing; clear mouth and nose of any obstructions
* Pull the child from the water and place on his or her back
* Instruct another adult to call for emergency help
* Begin rescue breathing or CPR as needed until the child is revived or help arrives.
SAFETY RESOURCES
(800) 774-7237 or (951) 358-7171
Riverside County Children's Injury Prevention Network
Riverside County Building & Safety Department rivcoips.org
(951) 955-1800 or (951) 600-6245
Riverside/Corona (951) 955-6713
To report an unsafe pool call Code Enforcement:
Perris/Hemet/Temecula (951) 600-6140
American Red Cross in Riverside County
Pass & Desert Areas (760) 863-7180 (951) 656-4218 or (760) 773-9105
www.drowningpreventionalliance.com
National Drowning Prevention Alliance
Safe Kids Worldwide
U.S. Consumer Product Safety Commission www.cpsc.gov
Safekids.org
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Monthly Newsletter
Welcome!
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We are announcing the grand unveiling of our new web site/search engine designed for high school students.
www.Infotrek.info
Check out our animated video below!
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The power of Infotrek is the search engine:
1) Students can type in their own keywords and high school level results will be displayed.
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As always, Infotrek and our other sites only access resources that have been recommended by teachers and librarians and reviewed by us.
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Have you or your students tried PowToon yet? It is easy to use and the results are quite professional looking. You can easily animate a presentation (with audio) for free using Powtoon, and then upload it to YouTube or download to your computer. It is quite intuitive and doesn't require professional skills to use. There are one-minute online tutorials that teach you how to use it! (It's that easy!)
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Help! We are working on a number of new resource pages and we need to know if your schools/school districts allow students to access embedded videos from YouTube or Vimeo on a web site. Could you complete this brief (one question) survey for us? Thanks in advance for your help! Just click on the link below. http://bit.ly/WIriy0
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22 July 2015
A NEW WATER TANK FOR LOCAL GIRL GUIDES
Pakenham Girl Guides are soon to discover the benefits of recycling natural water following their success in the 2015 SUEZ environnement Community Grants Program.
The group has received a $3,000 grant from SUEZ environnement to install a sustainable water tank system at their local Guide Hall.
By installing an onsite water tank, the Girl Guides site will harvest and recycle water that is naturally available during rainy periods. The water tank will not only provide natural source of water onsite, it will be used as a learning tool for Guides as young as five to understand the importance of water conservation and reduce their current water utility bills freeing up funds to deliver other beneficial programs to the group.
Kelvin Sargent, SUEZ environnement's State General Manager Victoria, presented the cheque to the Pakenham Girl Guides at a CampFire ceremony on Wednesday night and said SUEZ environnement was pleased to support this local community group with their future sustainability goals.
"The Girl Guides are a well-respected organisation with long-standing involvement both locally and globally. Their ethos encourages young girls to be actively involved in their community and provides opportunities to contribute towards the environment and a sustainable future. We are proud to support them in this small way to reach their goals."
Group Leader at the Pakenham Girl Guides, Sonya Boloski, was excited to receive the news about the grant.
'Following the recent completion of our new Girl Guide Hall roof, the installation of the water tank will be a great addition to our Guide Hall here in Pakenham, complementing the sustainable life practices we instil in each Guide."
"Thanks to SUEZ environnement, the water tank will enable our Girl Guides to learn new skills about rainwater harvesting, water conservation and recycling water practices," said Sonya.
"The water tank will also assist in reducing our utility costs enabling the group to use the funds to support other Girl Guide programs."
SUEZ environnement was the first waste company in Australia to launch a national community grant program. Over the past two years, the SUEZ environnement Community Grants Program has provided more than $250,000 to inspiring local organisations and projects. This year, 38 community groups across Australia have been awarded more than $155,000 in community grant funding to help realise their project dreams.
For more information on the SUEZ environnement Community Grants program or to register to receive information about the next grant round in 2016 visit www.suez-envcommunitygrants.com.au
– Ends –
Contact – SUEZ environnement Media Office on 02 8775 5527
SUEZ environnement finds smart and reliable resource management solutions to make the best use of water and waste for towns, cities, business and industry. We partner with organisations through the SUEZ environnement Community Grants program to support local participation in social and environmental projects which help create a more sustainable future.
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Summary of Adverse Health Effects of Noise Pollution
Prepared by Louis Hagler, MD
Based on the World Health Organization Guideline for Community Noise
(See: http://www.who.int/docstore/peh/noise/guidelines2.html for complete report)
As the population grows, there is increasing exposure to noise pollution, which has profound public health implications. Noise pollution creates a need for action at the local level, as well as for improved legislation and management. Urban noise pollution produces direct and cumulative adverse health effects by degrading residential, social, working, and learning environments with corresponding real (economic) and intangible (well-being) losses. The World Health Organization has documented seven categories of adverse health effects of noise pollution on humans.
1. Hearing Impairment: Hearing damage is related to duration and intensity of noise exposure and occurs at levels of 80 dB or greater, which is equivalent to the noise of heavy truck traffic. Children seem to be more vulnerable than adults.
2. Interference with Spoken Communication: Noise pollution interferes with the ability to comprehend normal speech and may lead to a number of personal disabilities, handicaps, and behavioral changes. These include problems with concentration, fatigue, uncertainty, lack of self confidence, irritation, misunderstandings, decreased working capacity, disturbed interpersonal relationships, and stress reactions.
3. Sleep Disturbances: Uninterrupted sleep is known to be a prerequisite for good physiological and mental functioning in healthy persons. Noise pollution is a major cause of sleep disturbances. Apart from various effects on sleep itself, noise pollution during sleep causes increased blood pressure, increased heart rate, increased pulse amplitude, vasoconstriction, cardiac arrhythmias, and increased body movement. These effects do not decrease over time. Secondary effects include fatigue, depressed mood and well-being, and decreased performance. Combinations of noise and vibration have a significant detrimental effect on health, even at low sound pressure levels.
4. Cardiovascular Disturbances: A growing body of evidence suggests that noise pollution may be a risk factor for cardiovascular disease. Acute exposure to noise activates nervous and hormonal responses, leading to increased blood pressure and heart rate and to vasoconstriction. If the exposure is of sufficient intensity, there is an increase in heart rate and peripheral resistance; an increase in blood pressure, and increased levels of stress hormones (epinephrine, norepinephrine, and cortisol).
5. Disturbances in Mental Health: Noise pollution is not believed to be a cause of mental illness, but it is assumed to accelerate and intensify the development of latent mental disorders. Noise pollution may cause or contribute to the following adverse effects: anxiety, stress, nervousness, nausea, headache, emotional instability, argumentativeness, sexual impotence, changes in mood, increase in social conflicts, neurosis, hysteria, and
psychosis. Children, the elderly, and those with underlying depression are particularly susceptible to these effects.
6. Impaired Task Performance: The effects of noise pollution on task performance have been well-studied. Noise pollution impairs task performance, increases errors, and decreases motivation. Reading attention, problem solving, and memory are most strongly affected by noise. Noise produces negative after-effects on performance, particularly in children; it appears that the longer the exposure, the greater the damage.
7. Negative Social Behavior and Annoyance Reactions: Annoyance is defined as a feeling of displeasure associated with any agent or condition believed by an individual to adversely affect him or her. Annoyance increases significantly when noise is accompanied by vibration or by low frequency components. The term annoyance does not begin to cover the wide range of negative reactions associated with noise pollution; these include anger, disappointment, dissatisfaction, withdrawal, helplessness, depression, anxiety, distraction, agitation, or exhaustion. Social and behavioral effects are complex, subtle, and indirect. These effects include changes in everyday behavior (closing windows and doors to eliminate outside noises), changes in social behavior (aggressiveness or disengagement), and changes in social indicators (residential mobility, hospital admissions, drug consumption, and accident rates), and changes in mood (increased reports of depression). Noise above 80 dB is consistently associated with decreased helping behavior and increased aggressiveness.
Effects of Multiple Sources of Noise Pollution: Most environments contain a combination of sounds from more than one source (e.g., trains, boom-box cars, car horns and alarms, and heavy trucks). Adverse health effects are related to total noise exposure from all sources. In residential populations, combined sources of noise pollution will lead to a combination of adverse effects, such as sleep disturbances; cardiovascular disturbances; interference at work, school, and home; and annoyance; among others.
Groups Vulnerable to the Effects of Noise Pollution: Although everyone may be adversely affected by noise pollution, groups that are particularly vulnerable include infants, children, those with mental or physical illnesses, and the elderly. Because children are particularly vulnerable to noise induced abnormalities, they need special protection.
Conclusions and Recommendations: The adverse health effects of noise pollution are numerous, pervasive, persistent, and medically and socially significant. These adverse effects represent a significant public health problem that can lead to social handicaps, reduced productivity, impaired learning, absenteeism, increased drug use, and accidents. The aim of enlightened governmental controls should be to protect the population from these adverse effects of noise.
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Tibet Oral History Project
Interview #15M – Tsondue Gyaltsen April 7, 2010
The Tibet Oral History Project serves as a repository for the memories, opinions and ideas of elderly Tibetan refugees. The oral history process records the words spoken by interviewees in response to questions from an interviewer. The interviewees' statements should not be considered verified or complete accounts of events and the Tibet Oral History Project expressly disclaims any liability for the inaccuracy of any information provided by the interviewees. The interviewees' statements do not necessarily represent the views of the Tibet Oral History Project or any of its officers, contractors or volunteers.
This translation and transcript is provided for individual research purposes only. For all other uses, including publication, reproduction and quotation beyond fair use, permission must be obtained in writing from: Tibet Oral History Project, P.O. Box 6464, Moraga, CA 94570-6464, United States.
Copyright © 2012 Tibet Oral History Project
TIBET ORAL HISTORY PROJECT
www.TibetOralHistory.org
INTERVIEW SUMMARY SHEET
1. Interview Number:
#15M
2. Interviewee:
Tsondue Gyaltsen
3. Age:
74
4. Date of Birth:
1936
5. Sex:
Male
6. Birthplace:
Digung
7. Province:
Utsang
8. Year of leaving Tibet:
1959
9. Date of Interview:
April 7, 2010
10. Place of Interview:
Home for the Aged, Doeguling Settlement, Mundgod,
Karwar District, Karnataka, India
11. Length of Interview:
1 hr 51 min
12. Interviewer: Marcella Adamski
13. Interpreter:
Namgyal Tsering
14. Videographer:
Pema Tashi
15. Translator:
Tenzin Yangchen
Biographical Information:
Tsondue Gyaltsen's birthplace Digung Thashoe was a distance of three to four hours by vehicle from Lhasa. The most unique part of his village was that it was surrounded by a fence with gates in the east and west. His family was engaged in farming and paid taxes to the Digung Monastery and the Tibetan government based on the family's wealth. He elaborates on the two types of taxes and how they were paid.
Tsondue Gyaltsen describes the monks called tsam-pa 'meditators' and their role in the life of the local villagers. Tsondue Gyaltsen became a monk at the age of 13 and joined Gaden Monastery near Lhasa. He provides a vivid description of an epidemic which claimed the lives of many young people, including a large number of monks. He was able to escape death during the epidemic as a result of an unusual remedy provided by his teacher.
Tsondue Gyaltsen explains in length about the death ritual of chadhor in which dead bodies were dissected and fed to the vultures. This was the preferred method of burial except in the case of death by disease when bodies were buried instead of sky burial during the epidemic.
Tsondue Gyaltsen witnessed the bombing of Lhasa by the Chinese in 1959. He wanted to join the Chushi Gangdrug [Defend Tibet Volunteer Force] but was too late and escaped into India.
Topics Discussed:
Taxes, monastic life, religious festivals, customs/traditions.
TIBET ORAL HISTORY PROJECT
www.TibetOralHistory.org
Interview #15M
Interviewee: Tsondue Gyaltsen
Age: 74, Sex: Male
Interviewer: Marcella Adamski
Interview Date: April 7, 2010
Question: Pa-la 'respectful term for father,' please tell us your name.
00.00.17
Interviewee #15M: Tsondue Gyaltsen.
Q: His Holiness the Dalai Lama asked us to record your experiences, so that we can share your memories with many generations of Tibetans, the Chinese and the rest of the world. Your memories will help us to document the true history, culture and beliefs of the Tibetan people. Do you give your permission for the Tibet Oral History Project to use this interview?
#15M: Yes.
Q: Thank you for offering to share your story with us.
00:01:18
#15M: [Nods]
Q: During this interview if you wish to take a break or stop at anytime, please let me know.
#15M: Okay.
Q: If you do not wish to answer a question or talk about something, let me know.
00:01:45
#15M: Okay.
Q: If this interview were shown in Tibet or China, would this be a problem for you?
#15M: I have relatives in Tibet but I do not have any relations with them.
Q: Would there be any problems?
00:02:15
#15M: There will be no problems. I do have relatives but we do not have any relations. Since coming here in '59, I have never gone back [to Tibet]. If one went back after coming here, there might be contact. However, I do not have such contacts.
Q: We are honored to record your story and appreciate your participation in this project.
00:02:52
#15M: Okay.
Q: Pa-la, tell me a little bit about where you were born?
#15M: I was born in Tibet near Meto Gongkar.
Q: Where is Meto Gongkar?
00:03:18
#15M: Meto Gongkar is in the central part [of Tibet]. It's at a distance of three to four hours from Lhasa.
Q: Walking or on horse-back?
#15M: In a vehicle.
Q: Were there vehicles then?
00:03:32
#15M: There were vehicles then. There were no vehicles before the arrival of the Chinese, but after the Chinese came, there were.
Q: What did you say?
#15M: There were no [vehicles] before the Chinese arrived in Tibet. After the Chinese arrived in Tibet, there were vehicles.
Q: How many people were in your village? How many families?
00:04:08
#15M: Our district was Meto Gongkar. My home was in Digung Thashoe.
Q: How many families were there?
#15M: There were about 70-80 families.
Q: So this was a big community.
00:04:36
#15M: It was big. There was a boundary wall surrounding the homes and gates in the east and west. There was no other entrance except through the two gates.
Right in the center was a big palace, which was the original monastery of Digung [Kagyu sect of Tibetan Buddhism]. I heard that when the Chinese arrived, they destroyed the whole thing.
Q: Was it unusual for a village to have a fence around it?
#15M: There was a fence around it with gates in the east and west. Nobody could enter except through the gates. In the early times, the gates would be shut but later they were not closed. In the center was an open space which was laid with stones.
Q: Was the fence around the whole village or just in…
00:06:04
#15M: [Interrupts] The animals were tethered on the stones during winter.
[Question is repeated.]
#15M: The whole village was surrounded.
Q: The fence was around the whole village. What was the fence made of?
00:06:36
#15M: It was made of stones.
Q: Like a stone wall?
#15M: Yes, it was built of stones.
Q: Was it plastered with clay?
00:06:49
#15M: Yes, it was plastered with clay.
Q: How high was it?
#15M: It was about four-stories high.
Q: Four stories? Could you estimate a measurement?
00:07:03
#15M: You can estimate that [points to wall of the room] as one storey and so on.
[Interpreter describes as three men's height.]
Q: Three men's height? Okay, so say six foot times three is 18 feet. What was the purpose of this wall?
#15M: The purpose of building this wall was because that was the place where the original Digung Monastery of the Kagyu sect was established. It was said to have been established by Choepa Rinpoche.
Q: In your home, how many people lived in your home?
00:08:19
#15M: There were my mother, my mother's younger sister, her four children—two sons and two daughters—and my mother's two sons and two daughters. My father…
Q: Your mother's sister lived in your house?
#15M: Yes, she did. There was one father and two mothers who were sisters.
Q: Were you the son of the first mother or the second mother?
00:09:37
#15M: I was the child of the first mother.
Q: Were the mothers equally liked in the home by the father?
#15M: They were not treated differently.
Q: What kind of work did his father do?
00:10:13
#15M: My father took the responsibility of the fields and any work outside the home.
Q: What else did he do besides field work?
#15M: [He did the] field works as well as paid taxes to the Digung Labrang [residence of a grand lama] and the government. There were two types of taxes called external tax and internal tax. The external tax was paid to the government and the internal tax was paid to the Digung Labrang. There were two Digung kyabgon 'high lama' in the Digung Labrang called senior kyabgon and junior kyabgon.
Q: Why did you have to pay tax to the monastery?
00:10:58
#15M: Because the monastery was our leader.
Q: Were the taxes affordable? Could the family afford the taxes to the monastery and the government?
#15M: The tax to the Digung Labrang was separate. The Digung Labrang owned a farm which had to be cultivated and after the harvest, the proceeds must be offered to the Digung Labrang.
Q: What was grown in the fields?
00:12:07
#15M: Barley was grown.
Q: What was the tax that you paid to the Tibetan government?
#15M: There was transportation service and charcoal that needed to be given to the Tibetan government. The weather was extremely cold in winter and there was plenty of wood in our region. So we had to prepare charcoal and deliver it at long distances.
Q: How did you prepare coal?
00:12:47
#15M: We prepared coal by burning wood.
Q: Then you delivered this to the Tibetan government as tax?
#15M: Yes.
Q: Where did you work to earn food for you to keep?
00:14:04
#15M: A school was started for the very small children of the village to teach them Tibetan. Another [school] was started for the older children. They were taught the…, so that they could turn out to be…
Q: Pa-la, you said that you did some farming of some land and gave the proceeds to the monastery and then you burned wood to make charcoal and gave that to the government, but when did you have time to work, so that your family could keep the food and the labor?
#15M: The government had given land for the families to earn their livelihood. We earned from that.
Q: The government had provided land.
00:15:31
#15M: Yes, the government had provided us land.
Q: You could [utilize] that land.
#15M: Yes, we could. The area of land depended upon the amount of taxes one paid.
Q: So that in addition to the land that you cultivated for the monastery, the government gave you some land and you cultivated that?
[Interpreter to interviewer]: Paid tax accordingly and had a little bit of lands to cultivate.
Q: Pa-la, your father worked on the lands. What did your mother do?
00:16:29
#15M: My mother prepared food for those that worked outside [in the fields] and the children. She managed the home.
Q: Was the monastery the center of village life and how was that? How was monastery the center?
#15M: We visited the monastery on auspicious days and made offerings to the monastery.
Q: And what about the monastery to the village?
00:17:27
#15M: There was no other…
Q: [Interrupts] Didn't the monastery do anything beneficial for the village?
#15M: If there was no rain during summer, the monastery performed the "rain ceremony."
Q: Did the monks ever work in the fields?
00:18:23
#15M: [Shakes head] The monks did not do field work.
Q: Did they just spend their time in prayers?
#15M: Yes, they spent their time in prayers.
Q: Were the people accepting of the taxes or was there any other feelings besides acceptance?
00:18:55
#15M: There were various degrees of taxes. Taxes were very high for the wealthy families. Some trelkhang 'high tax payers' were obliged to two regiments. They had to send men to the Drapchi Regiment and Kusung Regiment [different divisions in the Tibetan army].
Q: Why did they have to go to the army?
#15M: They had to send men to the army and bear the cost of their food and clothing.
Q: What about the lower taxes?
00:19:41
#15M: The lower tax payers were not obliged to send men to the army. At the same time, they had less area of land [for cultivation].
Q: The higher tax payers owned more land…
#15M: The higher tax payers were obliged to send their men or substitutes to the army.
Q: Did the people feel this was fair?
00:20:31
#15M: There was no feeling of dejection or anything like that because the more taxes you paid, the richer you were.
Q: I asked the question because later the Chinese often said the people were oppressed by the government and by the monasteries and forced to pay taxes. So I am enquiring pa-la, whether this was so. Did the people feel oppressed as the Chinese said they did?
#15M: They were lying.
Q: This monastery in the middle of your village, the Digung Monastery, had it been there for many years, many centuries? Was it an old monastery?
00:22:26
#15M: I have no knowledge about that.
Q: But it was there when your father was born?
#15M: Yes, it was.
Q: How many years earlier to that, can you make a guess, was it there?
00:22:52
#15M: If I make a guess, I suppose it was about 10-15 generations [old].
Q: How many monks lived in the monastery?
#15M: In the Digung Monastery in my village, there were only about 30 monks.
Q: That's not too big.
00:23:32
#15M: It was considered the main monastery of Digung. It was considered the original establishment. There were two Digung kyabgon and if [one of the] lamas passed away, the funeral rituals were performed here and if the lama reincarnated, his enthronement ceremony happened in this very region.
Q: The lama who was the head of the monastery, when he was alive, was this very special person, a reincarnation person?
[Interpreter to interviewer]: He was a reincarnation person.
Q: He was a reincarnated lama. He was the reincarnation of which person?
#15M: I do not know how many reincarnations had been born. The Digung Monastery in my village had 30 monks. There were two other Digung [Monasteries] called Digung Yaraga and Digung Thay. The Digung Thay consisted of two tsam-pa 'meditators' divisions. [The tsam-pa are those that have] matted hair on their heads. They have matted hair on their heads and they are called tsam-pa.
Q: Were they monks?
00:25:25
#15M: Yes, they were monks with [touches hands upon head].
Q: Why did they have that?
#15M: They were tsam-pa and went into retreat. There were two such divisions and a monk division. These divisions consisted of a population of 300 monks. The Digung kyabgon lived at Digung Yaraga. There were over 500 monks at this monastery.
Q: How many tsam-pa were there [at Digung Thay Monastery]?
00:26:20
#15M: There were about 100 monks and 200 tsam-pa. There were two divisions of tsam-pa called tsam-pa east and tsam-pa west.
Q: Were some monks, they stayed in meditation for long?
#15M: There were some who sat in retreat for a year and some for three years.
Q: Where would they be in this meditation?
00:27:13
#15M: Each one had a separate room and a courtyard. The monastery provided them with tea and water. In order to get water [inside the cells], there was a stone with a groove outside. A water container was placed inside [the cell]. When [someone] came to provide water, he knocked on the window and said, "Solchu 'honorific term for water'" and the lid of the water container was opened. Water was poured onto the groove in the stone. Water was brought and poured onto the stone groove.
Q: Was the same thing done in the case of tea?
#15M: Water was poured on the stone groove and [it filled] the water container inside.
Q: So these meditating monks, they were in rooms?
[Interpreter to interviewer]: There were separate rooms for them, very silent and no one is allowed to enter.
Q: Was this Digung sect specially known for meditation?
00:28:43
#15M: These tsam-pa were very renowned. There was one lama called Gelong Angor Rinpoche. He was supposed to have a [letter] "A" on his foot. The "A" was formed naturally on his foot. He was poor. There were many people who approached him for divinations. He'd say, "Just wait. I will offer you food." and he would travel in the air to Lhasa and bring back steaming hot momo 'dumplings.' This was a story that used to be told.
Q: Was he alive at the time that pa-la was? He was living at the same time?
#15M: [Speaks without listening to question] He was showing miracles.
[Question is repeated.]
00:30:32
#15M: I have seen him. The reason I could see him was because I have an uncle who was a tsam-pa and he became blind. I used to accompany him on circumambulation and assist him. When he sat in retreat, I used to cook for him and serve him food, as he meditated.
Q: Was he your relative?
#15M: Yes, he was a relative.
Q: How was he your relative?
00:31:04
#15M: He was a relative from my father's side. I lived for about two years at the monastery.
Q: How old were you when you did that, pa-la?
#15M: I was 9 years old at that time.
Q: You entered the monastery? When did you become a monk? What year?
00:32:01
#15M: I lived there for nine [?] years. During the nine years, there were two teachers that taught me. One was a lame monk who did not beat me much. The other teacher beat me a lot. I would have to fill out my cheek [with air] and he hit it with a bamboo stick.
Q: Pa-la, when did you go to the monastery from your home first?
#15M: When my uncle, the tsam-pa, passed away, [I] returned home. [My parents] said, "We need someone in the house who understands the taxes. You should not [continue to be] a monk. We will keep you at home." I told them that I did not wish to stay home and at the age of 13, I became a monk.
Q: So you became a monk at age 13.
00:33:28
#15M: Yes, at Gaden [Monastery].
Q: You were a monk from 9 to 13?
#15M: I left [home] to become a monk at age 13.
Q: So from 9-13 you stayed at home?
00:34:05
#15M: Yes. [At age 13] I went to the monastery.
[Interviewer to interpreter]: But before 9, he helped his uncle. Was that in the monastery?
[Interpreter to interviewer]: At the meditation monastery.
[Interviewer to interpreter]: When did he go, like 6 years old or something? When did he go to his uncle?
Q: How old were you when you went to help your blind uncle?
#15M: I was 9 years old then.
Q: Were you there for two years?
00:34:47
#15M: I was there until I was 10.
Q: Then you returned home.
#15M: From there, I returned home and stayed for two years, until I was 12.
Q: When you left for the monastery, why did you want to go to the monastery instead of staying at home and write family business?
00:35:22
#15M: I wished to become a monk and practice the dharma. So I became a monk. The teacher taught me the scriptures very well. I was very sharp at that time. I could memorize two long pages and two short pages of the scriptures [at a time]. Then I would be taught khalap.
Q: What's khalap?
#15M: Khalap is oral teaching, which one must keep in mind. I could recite the whole thing by memory to my teacher. My teacher did not beat me. However, I was very naughty. In the evening the teacher would take a test and then give me tsampa 'flour made from roasted barley' mixed with cheese and butter. After the test, he would give me that and tell me to go to sleep. In the cold of winter, I would be clad only in the thonga 'monks' sleeveless shirt' and not the zen 'shawl-like upper garment' and made to recite the scriptures.
Q: So for how long you were given very little clothing and it was cold and it was better to study that way? Is that what you are saying?
00:38:28
#15M: It was said that if one was clad in warm clothing, he would feel the warmth and not study. He would fall asleep. If one was cold, he would not sleep.
Q: Would it be in the monastery that he was then kept kind of cool, not too warm?
#15M: It was in the monastery.
Q: Which monastery was it?
00:39:02
#15M: At Gaden.
[Interviewer to interpreter]: So he joined that monastery and not the one in his village?
[Interpreter to interviewer]: Not in his village.
Q: Ah, he went to Gaden. Did he have a room of his own? Was he in with other students?
00:39:23
#15M: [I] was not kept inside the room. [I] sat in the courtyard.
Q: So you sat on the verandah and studied. And how many days did you do that?
#15M: I did that for five to six years. Then in one year, there was an epidemic in Lhasa including in Sera, Drepung and Gaden [monasteries] and many young monks died. Many died in Lhasa and it was said that dogs were dragging [the bodies] in the streets.
Q: So there was an epidemic or a plague. How old was pa-la at that time?
00:41:07
#15M: [Speaks before question is interpreted] When this epidemic occurred, all the younger people died. All the hair on the head fell off. I developed boils in my eyes and could not open them. Chang 'home-brewed beer' was brought from my teacher's home, which was located below the mountain pass. He mixed musk in the chang and gave it to me. The dormitories of the monks were like this [makes a circular motion and points to the middle] and right there was the courtyard. Every young monk of my age in those dormitories died. I was the only one who became well. I was cured because of the musk.
Q: Does he see people dying or he hears of it?
#15M: I saw it myself.
Q: Did the monks in the monastery get this illness?
00:42:58
#15M: Yes, many died in Sera and the same occurred in Drepung as well as in Gaden. It was all the younger ones that died. Since it was a bad disease, chadhor could not be performed.
Q: What is chadhor?
#15M: Chadhor 'sky burial ritual' could not be offered to the birds. Since it was a bad disease, [the bodies] needed to be buried.
Q: Did they have a name for this disease?
00:43:53
#15M: The epidemic was in three types. One was the hair fall; the other was fever and then the boils. The boils occurred in the eyes. There was this injection that used to be given here [points to left arm].
Q: Was there injections in Tibet?
#15M: A tiny cut was made in the flesh here [points to left arm] and [to the interpreter] do you know the khambu gamzik?
Q: What's that?
00:44:28
#15M: The inner core of the apricot was broken and medicine was filled in the hollow part. This was tied on it [points where the cut was made on the arm] and bandaged with a cloth. A week later it was untied and pus would have formed there.
Q: Were the boils under the arms here?
#15M: There were boils. They were called lhandum
Q: Were did the boils occur, on the arms or the face?
.
00:45:54
#15M: It occurred on the face as well as on the arms.
Q: The name, it sounds like, the name is the bubonic plague. Small-pox? Maybe small-pox.
#15M: Those who were not afflicted [by the illness] abstained from having contact with the afflicted. They were isolated. When the boils healed, they formed depressions in the flesh.
Q: I think that's probably small-pox, with the hole. It's terrible. If you went to the monastery and you were 13, so this had to be in, somewhere 1949-1950-1951.
00:47:15
#15M: I think I was around 15 years old at that time. Since it was a bad disease [the bodies] had to be buried and it used to be said that there was no space left to bury [the dead].
Q: In your monastery in Gaden, how many people died roughly? What percentage?
#15M: Perhaps a thousand.
Q: And Gaden had how many thousands then?
00:48:11
#15M: The average figure of Gaden was 3,300 monks. However, there were more than 3,300.
Q: If there were 3,300 there, 1,000 of them died; so one in three people.
#15M: Yes, that is right.
Q: Do they know what caused this illness? Do they…
00:48:40
#15M: [Interrupts] It did not affect the older ones.
[Question is repeated.]
#15M: Much later, after the epidemic had ended, it was said that the epidemic was brought by a nun. The nun was the cause of the epidemic. It was then said that she had gone away beyond the mountain pass.
Q: How did she get it?
00:49:08
#15M: The disease was brought…
Q: …by the nun?
#15M: Yes.
Q: Why did they think a nun brought it?
00:49:31
#15M: It was said that the nun had brought the illness and it spread.
Q: Where did the nun get the disease from?
#15M: I do not know how she got the disease. [Smiles]
Q: Had she been traveling outside of Tibet?
00:50:07
#15M: The nun was said to be staying in the monastery. Then many young people became sick and died. After the illness ended, it was said that the nun had left the monastery.
That's what was said.
Q: Why was the nun staying in a monastery?
#15M: I do not know about that.
Q: Was there any inoculation? Did any outside people come to give them shots or needles for protection?
00:51:14
#15M: Such things were very rare. If there were doctors present in the monastery, they would be consulted. Good doctors were found in Lhasa. So for analysis of urine [of a sick person], it was filled in the horn of yak, covered and taken to Lhasa on horseback to the doctors there. Then they diagnosed the illness and provided medicines.
Q: Did they find any medicine that was effective or did the epidemic just go away slowly?
#15M: Very good medicines were available. There were doctors in Lhasa at Tengayling and Chakpori.
Q: Really, the medicine helped cure people?
[Interpreter to interviewer]: Yes, it helped cure people because the two main doctors, according to their prescription, medicines were required.
Q: Good. So every monastery, Drepung had it, Sera had it and Gaden, everybody? Three monasteries had this epidemic?
[Interpreter to interviewer]: Yeah, all the monasteries had it. Even they had it in Lhasa.
Q: Even the city of Lhasa?
00:53:17
#15M: Yes. Monks of the three monasteries of Sera, Drepung and Gaden assembled in Lhasa for the Monlam Chenmo 'Great Prayer Festival.' After the assembly got over, there were dhodi constructed about this height [gestures off camera] and another one higher than this and then a third one. There were three such dhodi. Medicine dispensers sat on the dhodi. The medicines were in [pouches made of] woolen cloth and a piece of paper attached to it. The names of the medicines were attached to the medicine pouch. After checking the pulse, the doctor [gave the prescription] and the dispenser took the medicine out of the pouches.
Q: And did it bring the epidemic to a close?
[Interpreter to interviewer]: …close and they were checked and then medicine was distributed. Stalls were made for the medicines.
[Interviewer to interpreter]: A medicine stall was held in Lhasa to give out medicine.
[Interpreter to interviewer]: …during the Monlam period.]
Q: When is the Monlam period?
#15M: The Monlam's duration is 21 days.
Q: In what month?
00:54:59
#15M: It started on the 4 th day of the 1 st Tibetan lunar month. On the 15 th day chonga choepa '15 th day offering' was celebrated, thogya 'pyramid-shaped offerings' took place on the 16 th and jampa dhende 'bringing out of the statue of Jetsun Jampa Gonpo' was celebrated on the 17 th day.
Q: Was the medicine given out freely or did people have to buy it?
#15M: The medicine was free. One did not have to pay for it.
Q: Can you remember what the medicine looked like?
00:55:51
#15M: They were in the form of pills as well as powder. They were Tibetan medicines. It was similar to the medicine that is dispensed at the Mentsekhang [Tibetan Medical Center] here.
Q: You said that when the epidemic broke out, the people were dying so fast that their bodies were in the streets in Lhasa?
#15M: It used to be said that the dogs were dragging [the bodies]. It came to be said that there was no space left at the Sera Shar cemetery. [The bodies] needed to be buried at the cemetery as only [dead bodies of] people [who died] without bad diseases could be offered to the birds. There was the thomdhen who conducted the chadhor [shows cutting motion with hands]. Chadhor was conducted and [the bodies] offered to the birds. [Those bodies] which did not have bad diseases were given to the birds.
Q: Did people think this was any kind of an omen or punishment or anything? What was the attitude about why this was afflicting the population?
00:58:10
#15M: When the epidemic was present, [healthy people] did not have contact with those that had contracted the disease. They remained within their rooms and did not venture where the disease was since the epidemic was infectious.
Q: When they had to take them out of town, did they bury people or cremate the bodies? You said there was no room in town, in the village—no room left. So you took the bodies outside. Did they burn them, cremate them or did they bury the bodies?
00:59:22
#15M: They might have buried them close to each other.
Q: Pa-la, how long did this last? Like a month or one week or how long were people sick before it went away?
#15M: It might have been one month or two months. The epidemic came and [the number of sick] increased.
Q: How many months did it take altogether?
01:00:14
#15M: About two months.
Q: And the nun they said brought the disease, do you know what happened to her, pa-la?
#15M: It was said that the nun left and the disease was at an end.
Q: Just that when she left, there was no disease left.
01:00:54
#15M: Yes.
Q: Does he believe it was the nun's fault for the disease?
#15M: That's what people used to say.
Q: Did you believe that to be true?
01:01:11
#15M: Yes, I thought that was true. I was sick myself. Look, there are windows in a row here [points around the interview room]. Let's take them as the monks' quarters. In each of these quarters lived a teacher and two or three students. So imagine how many would have died in a community hall like this. I was the only one who became well. If we take this hall as an example, I was the only one who survived. The rest died. How many would have died in the other houses! If we take these windows as the quarters, how many monk students were in each room! I was the only monk student in my quarters. My teacher's home was below the monastery. They brought chang from there and mixed it with latsi 'musk.' After drinking that, I became well. I was the only one who survived, while all those who were afflicted died.
Q: From which animal do you get latsi?
#15M: Latsi is derived from a wild animal called musk deer.
Q: Was the latsi its waste matter or blood or what was it?
01:03:20
#15M: It was obtained from the genital of the male animal.
Q: And did his teacher survive?
#15M: He did not fall sick. He was older.
Q: Pa-la, do you know after this epidemic, how many people died from the epidemic in Lhasa?
01:04:41
#15M: I think it was countless because there were more monks in Sera and Drepung than Gaden. [Imagine] how many would have died!
Q: This epidemic happened when you were 15 years old and you had gone back to the monastery when you were 13. I just want to review. You studied meditation and scriptures for two years and then the epidemic came.
#15: Then I became well and everything was good.
[Interviewer to interpreter]: So what does he do next? He is the only student in his group, is that right, that survived?
[Interpreter to interviewer]: Yes.
Q: And then pa-la, what do you do next?
01:06:29
#15M: Generally if people died from diseases other than the epidemic, there were thomdhen who conducted the chadhor by cutting the flesh and feeding it to the birds. The birds arrived who also had their rules. One of the vultures flew, while all the rest of the birds sat bowing [bows head]. The leader of the vultures took a bite of the flesh and flew away. Then the rest of the [vultures] went to eat.
Q: Was that later on because you said none of the people who died in the epidemic were given to the vultures, so we are talking about a later time now.
[Interpreter to interviewer]: A later time.
[Interviewer to interpreter]: How does he know about the sky burial so much?
#15M: I have seen it with my eyes. There was a [sky burial] place at Digung Thay, which was considered very holy. It used to be said that not a day passed when a corpse was not brought there. There is a very holy cemetery in India called Siwatse Dhutoe. It was said that there is no difference between the Siwatse Dhutoe and the Digung Thay cemetery.
Q: Does it mean that all the flesh gets eaten here? It was eaten by the birds?
01:09:23
#15M: After the birds had eaten [the flesh], only the bones were left behind. The bones were ground and mixed with tsampa; even the brain within the head was ground and mixed with tsampa and they were once again fed to the birds. Everything got eaten. There was nothing left behind.
Q: This area was near you when you were a child or after you left the monastery?
#15M: That area was called Digung Thay. That was the monastery where I told you I lived for two years.
Q: During the two years near Gaden Monastery?
[Interpreter to interviewer]: Not Gaden.
[Interviewer to interpreter]: He was in Drepung?
[Interpreter to interviewer]: He was in Gaden and not in Drepung.
[Interviewer to interpreter]: What monastery did he go to?
[Interpreter to interviewer]: He went to the Gaden Monastery but earlier, before when he was at the age of 9, or something like that, with uncle he stayed.
[Interviewer to interpreter]: With his uncle, he stayed and then he saw the mountain.
[Interpreter to interviewer]: Because nearby, the holy place was located.
[Interviewer to interpreter]: Got it. I understand. So he saw it with his own eyes.
01:11:39
#15M: I am not relating anything more [than it actually happened]. I am not telling any lies. I am relating exactly what happened.
Q: This is important information. Did people wish to have a sky burial? Is that their first choice or were there other kinds of burials that they wanted?
#15M: If it [the death] was not from a bad disease, not an infectious disease like the one I told you about now, all those that did not have infectious diseases were fed to the birds.
Q: You wanted us to know about the sky burial and my question was, did people prefer the sky burial or were there other forms of burial that they wanted?
01:12:51
#15M: When someone died, rituals were performed in the home. Then it [the body] was taken to the cemetery. Inviting monks to read prayers depended on the economic situation of the family, whether to invite monks from the main monastery or the datsang [section in a monastery]. Offerings were made [to the monks].
Q: Why was the sky burial the first choice? Why was it not buried or cremated?
#15M: That was the tradition since long ago.
Q: And what was the next option?
01:13:54
#15M: It was always given to the birds.
Q: But if you didn't live near a mountain to do that, what other kind of burial could you have?
#15M: [Speaks before question is interpreted] These days if someone dies, he is cremated at the cemetery. [I am] old and if [I] could go back to Tibet and die there in my country, I could have the chadhor. [I] would prefer that. Chadhor is preferred to burning.
[Question is repeated.]
01:14:43
#15M: It would be taken there, wherever the [sky burial] cemetery was. The person who conducted the chadhor would be there.
Q: So everybody who died in his village, do they have a sky burial?
#15M: Yes. However, it was not everybody who performed the chadhor [makes cutting motion with hand]. There was one particular person who conducted it. Nobody else touched [the body].
Q: Pa-la, did you ever witness with your own eyes a sky burial?
01:16:03
#15M: I have seen it with my eyes. I told you that I stayed for two years at the meditation monastery at Digung Thay, where there were two tsam-pa Monasteries and a [regular] monastery. There used to be a chadhor held everyday at the cemetery.
Q: Have you been to witness it?
#15M: Yes, I have been to witness it. The vultures sat there and a person with a stick stood guard over them. The vultures sat thus [bends head and shoulders]. Then the leader of the vultures flew down. When the leader landed on the ground, all the vultures sat with bowed heads, just like humans do when they show respect to someone.
Q: Did he see the body being dissected? Has he witnessed that?
01:17:32
#15M: [Speaks before question is interpreted] After they landed, their wings moved like this [moves hands up and down]. He [the leader of the vultures] took a bite from the dissected flesh and flew away.
[Question is repeated.]
#15M: Yes, I have witnessed that.
Q: Do they start with any particular part of the body?
01:18:03
#15M: Yes, the person [who dissected the body] was called thomdhen.
[Question is repeated.]
#15M: He put on a different type of attire, meditated and then dissected with a knife.
Q: Which part did he do first?
01:18:25
#15M: It was started from the upper part of the body.
Q: And then did he cut straight down?
#15M: No, the body was laid face down.
Q: Did he cut straight down or sever the hands?
01:18:35
#15M: The hands were not severed. [Makes cutting motion with hand.]
Q: Right down the middle?
#15M: Right down the middle starting from the upper part.
Q: And what happens to the head?
01:18:59
#15M: The head was ground. The brain was removed and mixed with tsampa. The bones were ground finely and mixed with tsampa and given to the vultures. There was nothing that was left behind. Everything was cleaned. That was what I witnessed.
Q: What about the organs in the body, the heart, kidneys, lungs?
#15M: It was cut here [indicates front portion of body] and [the organs] removed. They were fed to the birds along with the flesh.
Q: How long does it take for the vultures to finish taking away a whole body?
01:20:35
#15M: It took about an hour. After all the bones were eaten, they flew away and slept on the rocky mountains, with their wings stretched out in the sun.
Q: Does every village have a place where they take their bodies to be dissected for the vultures?
#15M: Yes, they did.
Q: And does every village have a man who does that work?
01:21:33
#15M: There was never any burial [underground]. As long as it [the death] was not from a bad disease, there never was any burial. It was considered bad to bury. It was considered good [for the body] to be given to the birds.
[Question is repeated.]
#15M: Yes, most villages had [a place for sky burial]. In some cases, if they did not have one, [the bodies] were brought on horses and yaks from distance of two or three days.
Q: Do they do the feeding of the bodies in the spring, summer, winter, fall, all year long?
01:22:40
#15M: It was done throughout the seasons. It was done throughout.
Q: What happens to the person's possessions, their earrings and things like that? What happens to them?
#15M: Those were offered to the monasteries. They were offered to the monasteries and lamas.
Q: Does the monastery keep those items?
01:23:34
#15M: Then they sold them.
Q: And are the monks, do they have sky burials the same as lay people?
#15M: Whether one was a monk or a lay person, it was the same.
Q: Was it the same for women?
01:24:11
#15M: It was the same for women.
Q: So before we heard about the sky burial, I was asking you when the epidemic was over, pala, in the monastery, what did you do next?
#15M: I continued to be a monk.
Q: What happened then?
01:24:48
#15M: I continued to be a monk and then I lived separately from my teacher. There are the monasteries called Gyuto, relocated in Dharamsala [Himachal Pradesh, India] and the Gyumey, relocated in Hunsur [Karnataka, India]. After completing his Geshe Degree 'Master in metaphysics,' my teacher left for Gyuto Monastery. And then my teacher was deputed as an abbot to a branch monastery of the Gyuto Monastery. I accompanied him as his steward. I was the steward to the abbot.
Q: And where is this monastery located?
#15M: The Gyuto Monastery was located in Lhasa. It was at Ramoche in Lhasa. Both the Gyuto and Gymey Monasteries are located at Ramoche. From there he had to go to a branch monastery of the Gyuto Monastery as an abbot. He took me along as his steward.
Q: Does the teacher travel very much in a year?
01:27:38
#15M: Until he reached the monastery where he was deputed, he was provided a certificate by the government authorizing him to tax people for a horse for his travel and animals for the transportation of his belongings. When he produced the certificate from the government, he was escorted from one place to the next. He would receive a donkey, a horse, a yak or an ox to load his things. They [the tax payers] also brought him a horse to ride on. This was done from one point to the next.
Q: And this special letter; is it from the Tibetan government or is it from…yeah, from the Tibetan government?
#15M: It was a letter from the Tibetan government.
Q: The epidemic is over and it's 1952. What happens between '52 and the next five years? What happens in his life?
01:29:59
#15M: I lived separately [from my teacher]. In autumn and during the time of cultivation, I went to work in the fields. During the sowing and harvesting seasons, I went home to help my parents in field work.
Q: How old were you then?
#15M: I was 23 years old when I escaped in 1959. Until then, I stayed at home and helped my parents. I did not stay relaxing at home on account of my being a monk. I helped my parents in the fields. I did not plow the lands, but pulled out the weeds from the fields of wheat, peas and barley. I helped them in whatever way they required. I did not sit relaxing at home just because I was a monk.
[Interviewer to interpreter]: Was he still traveling with his teacher at that time?
[Interpreter to interviewer]: No, no. He left the teacher and went back to the house.
Q: How many years was he with the teacher?
#15M: I was eight years with the teacher.
Q: Eight years? From which year? You traveled with your teacher who became an abbot after you became well from the epidemic…
#15M: Then I lived separately. I did not live with my teacher. When the teacher was leaving [for Gyuto Monastery] he could get other stewards but he preferred to take me, who was his student, with him. So I left with him.
Q: After he took you with him, how many years did you stay with him?
01:32:39
#15M: [I] stayed about two years. And then I went back to the monastery.
Q: Which monastery? Gaden?
#15M: Yes, I went back to Gaden. His Holiness the Dalai Lama was holding the ceremony of offering of the Geshe tsenthak at the three monasteries of Sera, Drepung and Gaden.
Q: What is Geshe tsenthak?
01:33:18
#15M: His Holiness the Dalai Lama had to make an offering for the Geshe 'Buddhist philosophy' Degree.
Q: His Holiness had to make the offering.
#15M: Yes, the offering had to be made. It was thukpa patsema 'specially-prepared rice' mixed with apricots, dates, grapes and liquid butter. That was thukpa patsema. [The monks] had huge bowls like this [joins palms together to form shape of bowl]. A ladleful [of thukpa patsema] was put into it and pressed down [shows action of ladle pressing down on the food in the bowl].Then another ladleful was poured onto that and again pressed down. And once more another ladleful was put on it. The bowl looked heaping.
Q: What's in the thukpa?
01:34:54
#15M: There were dates, white grapes and apricots in it.
Q: What else?
#15M: Liquid butter. The butter from dri 'female yak' was used.
Q: Were there rice or wheat in it?
01:35:24
#15M: It was [made of] rice. I was one of those who carried the thukpa in containers and served tea.
Q: So that was the special ceremony.
[Interpreter to interviewer]: He got the opportunity to come back to Gaden.
Q: And then do you stay at the monastery there or what happens?
#15M: My teacher told me that I must accompany him to the monastery, but my mother and grandmother arrived and said, "Times are very bad. Please do not go back [to the monastery with your teacher]. Stay [at home] or we might never get to see each other again." About 500 monks of Gaden had left to join the Chushi Gangdrug [Defend Tibet Volunteer Force]. There was a separate division called Gaden Division [in the Force].
I was not allowed to accompany my teacher. Had they sent me with my teacher, I would not be here.
Q: What was the danger of going to the monastery?
01:37:33
#15M: Times were bad because there was a war looming over.
Q: Did he join those monks [who went to fight]?
#15M: I did not join the force. I became sick during the Monlam Festival and my mother and older sister came to see me. They asked me to come home. I lived at home and then [received a message which] said that monks should not stay in the villages but return to their monasteries. On my way back to the monastery, as I left the district [headquarters] of Meto Gongkar the next morning, Lhasa was being shelled by the Chinese. Lhasa was covered in smog and echoed with the sound "dhing, dhing."
Q: You heard artillery. And then what happens next in your story? We're going to have to wrap up.
01:39:36
#15M: When the Chinese first appeared in Tibet, it was during the Monlam Festival in Lhasa that they first came to Lhasa.
Q: What year was it?
#15M: I do not know which year but it was during the Monlam Festival.
Q: When did you first see [the Chinese]?
01:40:02
#15M: It was several years after I had become a monk. Then there was the battle at Sera [Monastery]. There was a monastery in Lhasa called Tsomoling and close to it a big road called Chanzesha which led to the Potala Palace. On one side of the road was the rented house where we stayed during the Great Monlam Festival in Lhasa. In the courtyard of this rented house was a small house in which lived a very high Chinese official and a woman. We were young monks then and used to play around and he complained to the older monks after which we got a beating on the head.
Once it was night and the other monks had gone to attend the assembly, while I was alone [in the house]. The house where the Chinese official lived was in the courtyard and I could see a lamp burning. I peeped in and saw the Chinese official break four eggs and stir it. The woman was cutting some onions. I wanted to spite them. If I moved in front, they would have seen me. I took a handful of dust and waited. [They] fried the onion in the pan and then added the eggs. Just then I threw the dust in the pan and fled.
Q: It sounds like it was your protest. We are going to have to wrap up now but it sounds like when you heard the shelling in the background, was that Lhasa being bombed? Was that 1959?
01:43:39
#15M: That was in the year 1959.
Q: Do you know the month?
#15M: It was in March.
Q: Had His Holiness left at that time or not?
01:43:49
#15M: When the shelling was going on, His Holiness was there [in Lhasa].
Q: After Lhasa was attacked and occupied, how soon after that did you leave Tibet?
#15M: It was on the 15 th or 16 th of March 1959 that I left the monastery. Then I went to escort a lama who belonged to my village.
Q: Where? To Gaden?
01:44:55
#15M: No, he belonged to my village and needed to be escorted to India. When I reached home, I told my parents that I wanted to join the Chushi Gangdrug and fight. My father agreed, but my mother cried and pleaded with me not to go. She said we would never meet again.
Q: Your mother would not give permission.
#15M: [She] asked me not to go but I insisted that I wished to go. At that time there was no thought about going to India. I believed I would fight in the war and be back after that. I never thought that I would go to India.
Q: Did you join the Chushi Gangdrug?
01:46:57
#15M: I did not join the Chushi Gangdrug. When we reached there, the Chushi Gangdrug had left for India. That was in the 4 th Tibetan lunar month. There was a double 6 th lunar month that year and we left during the last days of the second 6 th lunar month.
They [the Chinese] had seized all the boats. We found one boat in which we managed to cross. We could not go to the villages to buy tsampa as the Chinese had arrived there. Had we gone there, we'd be captured by the Chinese.
Q: Maybe we'll talk to you about that again, but right now we're going to wrap up for today.
#15M: [Interrupts] I had a gun. It was a short-barrel English-made rifle. I had only five bullets. [Smiles]
Q: Did you fire your gun?
01:48:39
#15M: I did a trial. I fired at a target but could not hit it. I had never used a gun before.
Q: So you obeyed your grandmother and your teacher and you didn't join the Chushi Gangdrug but you tried to fire your gun somewhere and it didn't work.
#15M: I tried the gun. [Smiles]
Q: We're going to conclude our interview now and I want to thank you very much for your story. We have many more things to talk to you about and maybe we can do that another time but for today, I want to thank you for this very helpful interview.
01:50:01
#15M: Okay.
Q: And if this interview was shown in Tiber or China, would this be a problem for you?
#15M: There will be no problem for me because I am living here. There will be no problem.
Q: Can we use your real name for this project?
01:50:32
#15M: Yes, you can. I have relatives in Tibet but there has been no contact between us. I had a relative who passed away on the 15 th of November 2002. [The relative] died from hypertension and diabetes. [The relative] visited Tibet twice but I have not been there since [I left].
END OF INTERVIEW
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2017-03-27T10:39:54Z
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