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Knowledge Center >> Hydraulic Resources >> Hose Information
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Hose Information Tips
Most engineering efforts focus on ways to design and manufacture products that satisfy application requirements as inexpensively as possible. But you can make a satisfactory design better by making it more reliable and easier to maintain — and without spending a lot of money. How is that? By following simple tips and recommendations offered by manufacturers concerning bending, alignment, motion, and similar basic guidelines.
Application basics
Unlike metal tubing, hose is flexible, so it is used primarily to allow relative motion between components at either end of the hose assembly and to simplify routing and installation. It is much easier to route a hose assembly over, under, around, or through a series of obstacles than it is to bend and install a rigid tubing assembly. Furthermore, replacing a hydraulic line by fabricating a rigid tube assembly often is more costly and time consuming than making a hose assembly.
Most manufacturers offer hose that can be bent to a tighter radius than that published in industry standards. Still, bending hose to a smaller radius than recommended should be avoided to avoid shortening service life. Therefore, route hose in a manner that provides ample bend radius.
Because hose is flexible, you must allow for contraction and expansion when cutting the hose to length. Manufacturers state that, depending on its type, hose can elongate up to 2% when pressurized, but, more importantly, can contract as much as 4%. This length differential can strain hose reinforcement wires and eventually lead to failure, especially at the hose-to-coupling interface. Therefore, cut hoses slightly longer than needed to compensate for contraction.
Bend hose in one plane only to avoid twisting its wire reinforcement, which would reduce the hose's pressure capability. Manufacturers state that twisting a high-pressure hose only 5o can reduce service life by 70%, and 7o of a twist can reduce service life up to 90%. Unfortunately, hose routing usually occurs late in the design process, so it may be difficult to find an ideal path. Multi-plane bending often can be avoided by reorienting the hose. If this is not possible, install a hose clamp between bends (Tip #4) and provide enough length on both sides of the clamp to relieve strain on the hose's reinforcement wires. This length depends on the hose ID, degree of bending, and helix angle of the particular hose's reinforcing wire, so manufacturers prefer to evaluate each application individually.
Another alternative is to use a single section of hose for each bend and install a hose-to-
hose coupling and hose clamp between bends. This technique is less preferred because it not only is more costly and time consuming to perform, but increases the number of potential leak points in the hose assembly. Also, to help ensure that technicians replace and secure hose assemblies properly, include detailed instructions on hose length, use
of hose clamps, and special considerations in service manuals.
Providing protection
Hose manufacturers now offer a variety of products with abrasion- resistant covers.No wonder: manufacturers state that about 80% of hose failures are attributable to external physical damage, with abrasion cited as the major culprit. Abrasion is generated primarily by hoses repeatedly rubbing against equipment surfaces or each other.
To help prevent abrasion, use clamps to secure hose in place and keep it from rubbing against adjacent surfaces. The clamp should have a snug fit around the hose to prevent movement, but not be tight enough to damage the hose by squeezing too tightly. Be sure the hose is slack on both sides of the clamp to compensate for contraction and expansion.
Additional protection can be provided by sleeves. Metal sleeves resemble springs that protect the hose from being crushed. Fabric sleeves help keep abrasive particles away from hoses, and both types can serve the added function of nestling multiple hoses into a compact bundle.
Some types of sleeves must be installed from one unconnected end of the hose and slid along its length. Others have a longitudinal slit to enable installing the sleeve without having to disconnect either end of the hose assembly.
Accommodating movement
In addition to causing twisting and
abrasive wear, motion can also quickly
spell doom for hoses that do not properly
accommodate equipment dynamics. For
example, hoses connected to a cylinder
that undergoes pivoting motion, Example #6,
must be of proper length and routed to
avoid becoming kinked or bent beyond
their minimum bend radius.
An item that can make a good design
better is a swivel joint, sometimes called a
live swivel. Unlike standard swivel fittings,
which connect hydraulic lines at
any fixed angular position, swivel joints
accommodate relative motion between
the hose and the component to which it is
connected. As Example #7 shows, swivel
joints permit pivoting motion that reduces
the bending transmitted to the hose
assembly and can reduce the length of
hose required.
When multiple lengths of hose lie
close to each other, and substantial linear
motion will occur, hose carriers keep
hoses neatly nestled to prevent tangling,
twisting, and rubbing against each other.
Depending on which particular type is
specified, carriers can also isolate the
hoses inside from potentially hostile conditions
outside — impact from falling objects,
abrasive particles, chemicals, or intermittent
high temperatures.
Other important considerations
Most hydraulic hose is wire reinforced,
which makes it an electrical
conductor. For equipment that may
be used near power lines or where
hose will be in close proximity to
flammable solutions that could be ignited
by static electricity discharged
from the hose, manufacturers offer
non-conductive hose.
In other applications, static electricity
sometimes may be discharged
through the hose wall to surrounding
surfaces. This is caused by conducting
electrostatic charges from the fluid
through the hose's metal reinforcement
and cover to adjacent surfaces. Consequences
can include localized burning
that weakens the hose or even produces
pin-size holes in the hose wall. In this
case, hose with a conductive tube may
be called for to conduct electrostatic
charges to hose end fittings rather than
through the hose.
Just as twisting can dramatically
shorten hose life, so can excessive heat.
Heat from external sources, such as exhaust
components on mobile equipment,
can quickly soften or embrittle
the hose wall from the outside in.
Therefore, it is important to keep hose
away from external sources of heat. If
this is not possible, manufacturers offer
insulated protective sleeves to partially
block heat transmitted to the hose.
However, heat from an internal
source — the hydraulic fluid itself —
also can reduce the service life of the
hose. Pumping hydraulic fluid at a temperature
of only about 18o F over the
maximum recommended temperature
for a hose can cut its expected life in
half. What makes this problem even
more serious is that machine operators
often are unaware that fluid temperatures
may exceed manufacturers recommendations
— especially if the high
temperatures occur only intermittently.
Finally, strive for neat appearance
when routing hoses, Example #8. This
not only prevents tangling, twisting,
and rubbing together (which can
cause abrasive wear), but aids maintenance
by making it easy to remove
and re-install hose assemblies and
trace circuit routing.
Use adapters sparingly because
they add to the number of components
in an assembly. This increases
assembly time, cost, and the number
of potential leak points. However,
when properly applied, adapters can
simplify hose assemblies that use angled
fittings (such as 90o elbows) at
each end. Hose-end fittings on these
assemblies must be carefully oriented
to prevent twisting the hose during
installation. So using an angled hose
coupling at one end of the hose and a
straight coupling connected to an angled
adapter fitting on the other eliminates
the need to carefully align hose
ends during assembly.
Clean hose prevents early contamination troubles
When cutting hose to length, either
a serrated or abrasive
blade is used. Serrated blades cut
one- and two-wire braid and textile-reinforced
hose cleanly and efficiently,
but usually are not recommended
for use on spiral-reinforced
hose because the blades would wear
quickly or become damaged. Abrasive
wheels cut all types of hose efficiently,
but produce abrasive debris
that usually finds its way into
the hose. If not flushed from the finished
hose assembly, this debris
holds potential for serious wear and
damage to sensitive components of
the hydraulic system. Skiving and
crimping can also produce debris
that must be removed before putting
the finished hose assembly into service.
Skiving involves cutting a
length of the outer jacket from the
hose to prepare it for accepting a
hose-end coupling. Crimping
squeezes the coupling onto the hose's
inner and outer surfaces, so some residual
plating material could come off and
find its way into the hose.
Compared to skiving and crimping
operations, storage can introduce
more and a wider variety of contaminants.
During storage, dirt, water,
metal particles, rust, abrasive particles,
and any number of other types of
contaminants may migrate into a hose
sitting on a shelf. It should be obvious,
then, that all hose assemblies should
be cleaned before being put into service.
At the very least, finished hose
assemblies should be cleaned with a
strong blast of compressed air. Naturally,
this air should be clean and dry.
The most effective cleaning technique is high-velocity, bidirectional flushing. This floods the hose assembly with cleaning fluid until the fluid comes out of the hose as clean as when it went in. However, the cost of this equipment and the time required to flush an assembly makes it impractical for many potential applications. A relatively new cleaning technique
offers an effective and practical
alternative to these procedures
by using sponge-like projectiles that
are shot through hose and tubing assemblies
by a blast of compressed
air. Equipment for this procedure is
much more affordable than that for
high-velocity flushing. Perhaps
more importantly, though, it cleans
assemblies much more effectively
than compressed air alone and in a
fraction of the time it takes for high-velocity
Once the hose assembly has been cleaned, be sure to install protective caps or plugs at both ends to prevent contamination from entering the assembly. These should not be removed until the hose assembly is being installed on the equipment.
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Harlandale makes it official, hires superintendent
Harlandale Independent School District has a new superintendent — Rey Madrigal, a 31-year veteran of the district who grew up attending the schools he now will run.
Trustees voted 6-0 Wednesday to hire him. They picked him as interim superintendent in June, and designated him the sole finalist last month.
The unanimous vote signaled a renewed harmony among trustees, whose discord in recent years some believe contributed to the departure of the district's last superintendent, Robert Jaklich.
He resigned to take the top job in Victoria ISD last year, after leading the district through improvements that drew several accolades, and the board endured harsh public criticism as he left.
Madrigal told the audience at district headquarters Wednesday that he was the oldest of six boys and said his parents taught them that education would be the way to a better life.
"I started at the age of 18 here as a paraprofessional and was surrounded by mentors and professionals early on," Madrigal said. "Years ago, I sat in these classrooms and seats as our students do today and will show every effort to make sure they have the best education possible."
Madrigal will make an annual salary of $165,000 under a contract that expires in June 2015.
After the vote, board president David Abundis presented Madrigal with new business cards, the word "superintendent" under his name, and trustee Joshua Cerna handed over an umbrella with Harlandale's logo saying the district will prevail "rain or shine."
Trustee Tomas Uresti was absent for medical reasons but has supported Madrigal. Trustees expressed amazement in seeing one of their "homegrown" products take the helm of the South Side district of about 15,000 students.
Madrigal is a former principal of Harlandale High School, his alma mater, where he helped turn around the campus' state rating from "academically unacceptable" to "recognized" in four years. He's also been credited with a diplomatic touch among various feuding factions in district politics.
"I don't take sides," Madrigal has said. "I'd rather funnel my energy and time into improving our schools. I can't worry about things I have no control over."
Several trustees alluded to various challenges that they said Madrigal handled well as interim superintendent, such as district personnel issues aired out publicly.
"It's been said that it is not easy being superintendent of Harlandale ISD, but the little time you served as interim superintendent has shown minor adversity," trustee Anthony Alcoser said.
Parents and students last fall complained about a dance coach placed on leave after a photo of her on Facebook was deemed inappropriate, a matter still not resolved. Last month, Harlandale teachers and parents said at a board meeting they were unhappy with decisions made by a new principal at Vestal Elementary, although Madrigal plans to stand by her in that case, district spokeswoman Leslie Garza said.
"Yes, there have been some difficult moments," trustee Velma Ybarra told Madrigal at the meeting. "But we are very proud of you. This is really a very moving time for the community to see one of your own come and lead a school district."

subset: commoncrawl


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1,000 rats found in Petaluma home
2006-06-22 21:38:16 PDT -- Petaluma animal control workers expected to find a horde of cats when they knocked on the door of a 67-year-old man whose neighbor complained of stench. Instead, they stumbled onto a scene straight out the movie, "Willard."
About 1,000 pet rats -- ranging from 3-year-old adults to little, pink newborns -- shared the one-room house with Roger Dier.
Dier kept nearly all of his small furry friends in about 20 huge cages that he lined up around the room. About 20 of his rats were running around loose, said Nancee Tavares, Petaluma Animal Services manager.
He also shared the place with seven cats.
"His bed was in the middle of the room, and there was food, cat litter and who knows what else all over the floor," Tavares said.
Whatever else was on the floor wafted into the noses of neighbors, who complained to animal services about what they thought was the smell of cat urine coming from Dier's house.
When Dier opened the door to the Animal Services workers on Tuesday, he told them that he had only seven cats, but added that he did own "a lot of rats," Tavares said.
Animal Services confiscated the rodents Tuesday and spent about $1,000 dollars for cages that are serving as temporary homes at the animal shelter.
Dier was cited for misdemeanor animal cruelty. He kept as many as 50 rats in each of the 30-by-24 inch cages -- crowded conditions, but most of his pets were otherwise well-fed and cared for, Tavares said.
"He made some attempt to segregate the males from the females, but he just became overwhelmed," Tavares said.
Dier also purchased about 250 pounds of rat food every week, she said.
Neighbors described Dier as a quiet man who sometimes worked a computer-related job at night. They said he lived in the home -- one of four in a complex -- on the 800 block of Bodega Avenue for 17 years, and sometimes, they added, he didn't have enough money to pay for electricity.
Dier's landlord, Saverio DiTomaso, said he recently sold the four-house complex because of the headaches that Dier and the rats have caused.
"I could smell the piss from the cats, and then when I saw the rats I went berserk," DiTomaso said. "I didn't want to report him though because I felt sorry for him."
DiTomaso said Dier promised to get rid of the rats. About two weeks ago DiTomaso went against his policy and entered Dier's house. He found that the rats had dug holes through the basement to the yard outside.
"I think it was a dirty trick because I trusted him," DiTomaso said. "I knew there were cats, but rats?"
Neighbor Dave Blake said he killed one of the rats, which strayed too close to his home.
"I can't envision anybody living like that because I hate rats," Blake said.
Animal Services will put the adolescent male rats up for adoption for $5 each starting Tuesday. They will put the females up for adoption in 21 days -- their usual gestation period -- to make sure they aren't pregnant.
About 70 rats were euthanized because they were sick or injured, Tavares said. That leaves the shelter with more than 900 rats.
Tavares doesn't expect many will be adopted. Those that are not adopted will be euthanized, she said.
"They're not that popular," she said. "But they're nice pets, believe it or not. They're very social, they like to ride on their owner's shoulder."
Tavares hopes Dier, whom she described as a "classic hoarder," doesn't face any charges or additional citations.
She hopes he will submit to mandatory monitoring by Animal Services and be allowed to keep no more than two rats.
"Hoarders have a 100 percent rate of recidivism unless some action is taken," she said.
Petaluma animal control workers have experience dealing with hoarders. In 2001, they found 196 cats living inside a Petaluma home owned by a San Francisco resident, Marilyn Barletta.
Anyone interested in adopting a rat can reach Petaluma Animal Services at 707-778-4396.


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text:
Where will your Model S reside?
Where will your Model S reside?
Bethesda, MD
West Hills, CA
Soflauthor | November 7, 2011
Sig # 442
Boca Raton, FL
Dwatson | January 8, 2012
Signature #442 posted previously as St Louis - but to have the pin on your map more correct you could put it in as Town and Country Mo 63131. A suburb of St Louis
It looks like we have a conflict here.
It was a typo on my part (I think I corrected with an earlier post to this thread). Is there a way to correct the map?
I'm Sig # 422.
What #?
Mission Viejo, CA
Morgan Hill, CA
San Carlos, CA
S143 (EU) Oslo, Norway
Fairfax, Marin County, CA
P 5520 I'm on the map twice. How do I remove the incorrect one on Michigan Ave?
GoTeslaChicago: I haven't figured it out yet... I have one on Michigan Ave and one in Western Springs.
Greenville, SC
Coral Gables, Fl. S #649.
Also Model X #677.
"jdb | JUNE 27, 2012 NEW
Coral Gables, Fl. S #649.
Also Model X #677."
glad to see someone in my neighborhood (miami, surrounded by coral gables = ponce davis area). Check out the Tesla Motors Club Forum (and the south florida section)....
Great, at least two Teslas soon to be in same hood, South Gables east of Red, south of Kendall. Also Miami Beach so Tesla will be over there a bit.
Mbcaffe. We are P3916, Oak Park CA. We are about 10 miles away from you.
Ashbury Street, SF, CA
Loomis, CA
Fremont, CA 5 miles from Tesla Plant
but what model and #? We already know where Fremont is.
Vic & Nick;
Same question. What model & #?
P 9001 Sunset Red, 60KWh, 19" Wheels, Tech Package..... in Fremont
P: 2408 Fairfax, CA
Salem, Oregon
Orlando, FL
Signature Performance #145 in Rotterdam, The Netherlands
Loomis, CA
Correction: P#4597 - must've been wishful thinking on my part.
Yorba Linda, CA
Great Falls, VA
I was in Berlin last month. I figured you were German, it would have been great to meet you while I was there.
Ocean City MD
My5bAby, just let me know in advance next time!
Actually, since the forum is available from anywhere 24/7, he could have posted here (or TMC) and left local contact info, with a decent chance you'd have picked up on it. Or used TMC PM.
Brian H, I don't know whom you are referring to with "he" in your post (me or My5bAby?), but for anybody who comes to Berlin, Germany, and likes to do some Tesla talk over some good German beer (or a fine Italian coffee, whichever you prefer), you can contact me by PM over at TMC. My user name is the same as here.
I meant My5bAby, of course, since he was the one who knew he was in Berlin.
I was just guessing that you probably track your TMC PMs closely enough that it could have worked out if he sent you a contact #.
Signature #416: Yorba Linda, CA
MarkR on TMC
P#1312, Scottsdale, AZ
Vancouver, WA P5209
Temecula, CA
@wholland, nice wine country.
Atlanta, GA
Weston, FL
sig #685 Portland, Oregon
Can't recall that I posted or not but since I upgraded, guess it warrants a new post...
Signature #1186
Redwood City, CA
Final Specifications:
White Water Pearl Paint
All Glass Panoramic Roof
Carbon Fiber Spoiler
21" Performance Wheels
Black Performance Interior
Carbon Fiber Décor
85 kWh Battery
Tech Package
Sound Studio Package
Active Air Suspension
Rear Facing Seats
Parcel Shelf
Twin Chargers
Supercharge Hardware
Pee Yourself Excitement
Vancouver WA. Sig 1199
Is the PYE a no-cost non-optional Option?
It may cost me what amounts to new clothing BH! ;)
As the Old Boy Spouts say, "Be Prepared! Wear Attends!"
I guess that's why they call them "Spouts".


text:
Surveillance video taken inside a Chinese bus captured the chaos as the bus rolled. The video, attached above, shows the driver as he is thrown from the bus. Another view shows passengers tossed from their seats and piled on the bus roof as it rolls.
Reports on the Aug. 2 wreck indicate at least one person has died from injuries sustained in the crash. As many as 23 people were injured in the crash, which occurred in Jinhua, a city of 1 million people located in eastern China.


text:
We are open Monday, September 2, 2019, Labor Day. Our hours are 10 a.m. to 5 p.m. (and 1-5 p.m. Sundays)
In fact – we are open daily – with the exception of Thanksgiving and Christmas Days.
We will be closed all day, Thursday, November 28, 2019 so that our staff may enjoy the holiday with their families and friends. We hope you will shop with us on Friday, November 29, when we open for regular hours, 10 a.m. to 5 p.m. Remember – shop local & the bonus is you avoid the crowds and find unique gifts!
Painted Ladies, Watercolors of Friendship
Featuring the art of Lou Baggett, Glenna Pace, Barbara Nelson and the late Jean Rich. Exhibit display, Jan. 9 – Feb. 27, 2020, at the Chisholm Trail Heritage Center in Duncan, OK. Watercolors, collaborations, pastels and more will be on display, created by these women during nearly a decade of friendship. They met weekly to paint, until the death of Rich in 2017. They still continue to create art, participate in workshops and show their work. A reception will be 3-5 p.m. Saturday, Jan. 11, 2020.
Exhibit Opening June 10
"Looking Through Indian Eyes" will feature the art of Brent Learned, who is a member of the Cheyenne and Arapaho Tribes of Oklahoma. The show is April 2 – June 30, 2020, at the Chisholm Trail Heritage Center in Duncan, OK.
Learned, an Oklahoma City artist, wants people to realize after seeing his art that Native Americans still exist and they have stories to tell. He uses bold colors to tell his stories through paintings. Learn more about his work in this PBS News Hour article: https://to.pbs.org/2OtHMJF
The exhibit will open Wednesday, June 10 at a reception where you can meet the artist and learn more about him and his work. The reception will be from 4 pm to 7 pm. and will feature refreshments. Stop on by, see some great art, and maybe purchase a painting or two.


text:
Haley Reinhart lost out on becoming the "American Idol," when she was eliminated from the competition on Thursday night, and she's since revealed that she didn't expect the news.
"When I was in the bottom 3, I never said, 'I think I'm going home.' Like, even [Thursday night], I never said it and it's weird because I've talked to every single person on this thing and everybody's had a weird intuition feeling like, 'This is it for me.' And I mean, it's not it for me at all," Haley told Entertainment Weekly's website, EW.com, following the show. "I'm gonna keep going. I'm never setting a certain date of when my time will be."
VIEW THE PHOTOS: No Place Like Home: 'American Idol' Final 3's Hometown Visits
U.S. & World
The Chicago-bred singer said that although she was eliminated, she shortly thereafter learned some comforting news about the margin of votes.
"I know it was close, which makes me happy. It's always gonna be surprising no matter what happens," she said.
VIEW THE PHOTOS: 'American Idol' Season 10: The Final Four Compete
During her time as a Season 10 contestant, Haley found herself one of the most criticized contenders by judges Jennifer Lopez and Randy Jackson – eventually taking them on, and challenging their opinions just last week.
Haley, however, didn't feel the judges were against her, despite their remarks.
"I feel like they wanted to push me to see really how far that I would go," she said. "And I really believed they liked to get me mad before performances so that I really give 'em it – you know — what I got.
VIEW THE PHOTOS: Season 10 'American Idol's' Visit Access Hollywood
"I've had a tough, tough road here on 'Idol,' but it's all for a reason and I take it with me. You get some more skin on your back," she added.
The panel – Randy, Jennifer and Steven Tyler – even gave her plenty of support after Haley's Thursday elimination, which left 17-year-old Scotty McCreery and 16-year-old Lauren Alaina in the finals.
VIEW THE PHOTOS: Top 10 Most Shocking 'Idol' Eliminations
"The judges were really cool. They came up to me, gave me some kind words of inspiration and support and said, 'Well, obviously this isn't he last that we're gonna hear from you. Excited to see what you come up with.'"
"American Idol" continues with it's final round on Tuesday on FOX.
Copyright 2011 by NBC Universal, Inc. All rights reserved.
This material may not be published, broadcast, rewritten or redistributed.
Related Content from AccessHollywood.com:
PLAY IT NOW: From 'Idol' To Access: James Durbin Performs 'Will You Still Love Me Tomorrow'
PLAY IT NOW: Jordin Sparks Reveals The Secret To Her New Slimmer Look!
More from Access: [ Fresh Buzz American Idol Haley Reinhart ]


text:
Andre Geim, a German Russian, is Awarded the Nobel Prize for Physics
Press release from the Landsmannschaft der Deutschen aus Russland e.V., Stuttgart, Germany, October, 2010
Translation from the original German-language text to American English is provided by Alex Herzog, Boulder, CO.
An October 5, 2010 announcement stated that two scientists, Prof. Dr. Andre Geim (52) and Prof. Konstantin Novoselov (36), will share equally this year's Nobel Prize for Physics. Both were born in Russia and are now living and doing research in Manchester, Great Britain. These researchers are being honored for their groundbreaking work on a super-thin carbon material called graphene. The Nobel Committee of the Royal Swedish Academy of Science commented that this material may well revolutionize the world of electronics.
Andre Geim is the very first German Russian to receive a Nobel Prize. By now Geim possesses Dutch citizenship, but considers himself a "globetrotter traveling in Europe from country to country …" For some time now he and his wife, Galina Grigorieva, have been living in Manchester, where he has been performing research and where since 2001 he has held the position of Professor of Physics at the University of Manchester.
Andre Geim was born in 1958 to German parents in the city of Sochi in the North Caucasus region of the former Soviet Union. In 1965 his family moved to Nalchik/Kabardino-Balkaria, where in 1975 Andre completed his schooling with excellent marks (at "School # 3," which required intensive study of English). His father, Konstantin Geim (born in 1910 in Saratov [in the Volga region]), was chief engineer at an electro-vacuum plant in Nalchik, and at the same plant his mother, Nina Bayer (b. 1927) worked as chief technologist, and his brother Vladislav (b. 1951) as an engineer. During the 1990s members of the family emigrated to Germany, where Andre's father died in 1998.
Because of his German origins, Andre was unable to fulfill his dream of studying at the Moscow Physics Research Institute. Following two failed attempts to pass the entrance exams – only later would he learn that his German roots had been the sole stumbling block – he instead attended the Moscow Institute of Physics and Technology, where he studied until 1982. He received his PhD in 1987 at the Institute for Solid-State Physics of the Russian Academy of Sciences in Chernogolovka, and for three years following he worked on research in the area of microelectronics technology at that Institute. There followed research stints in England and in Denmark. In 1994 Geim was appointed Associate Professor at the University of Nijmegen in the Netherlands, and in 2001 he transferred to the University of Manchester, where he has been a Professor of Physics ever since.
In physics, this researcher is considered to be one who can do it all, one who in his own specialty covers a broad bandwidth of topics. Geim and his research have increasingly gained the attention of the broader public. He has published a multitude of groundbreaking articles and books and is considered the eminent authority in his field. For his research he had already been honored many times. Since 2007 he has been a member of the Royal Society, and this year he received the Hughes Medal from the Royal Society.
It was in 2004 when Andre Geim discovered the material called graphene, an ultra-thin crystal consisting of only a single layer of carbon atoms. These two-dimensional crystals are as hard as a diamond, but also rather flexible. They conduct electricity better and faster than other materials and thus promise to revolutionize microelectronics as well as computer technology. In 2009 Geim was awarded the richly endowed German Körber Prize for European Science.
(Look for a more detailed report on this topic in the upcoming November, 2010 issue of Volk auf dem Weg.)
Our appreciation is extended to Alex Herzog for translation of this press release.


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Acta Theologica
On-line version ISSN 2309-9089
Print version ISSN 1015-8758
Acta theol. vol.29 n.2 Bloemfontein Dec. 2009
God as father: the representation of the tenth plague in children's bibles1
J.S. du Toit
The Book of Exodus' account of the ten plagues as moment of Israelite liberation from Egyptian servitude is particularly poignant. The troublesome nature of the story's climax - the slaying of the firstborn - proves difficult to relate to a contemporary child audience in light of the nature and seeming injustice of the punishment meted out to their innocent peers. Along with the death of all Egyptian firstborn, Israelite deliverance is ultimately attained by the inclusion of even the pharaoh's own son in this final act of devastation. The latter's death through the direct agency of God presents a problematic perspective on the portrayal of the deity as loving father in light of the anti-hero, Pharaoh's, loss. This article investigates children's Bibles' multiple approaches to this narrative. It is considered in light of current societal emphasis on non-violent behaviour and as commentary on the manner in which contemporary society negotiates moral-ethical quandaries in the transfer of religious meaning to children.
Keywords: Pharaoh, Tenth plague, Fatherhood, Children's Bibles
Trefwoorde: Farao, Tiende plaag, Vaderskap, kinderbybels
The ultimate father in Bible stories is God himself; in stories in which he plays a part, violence permeates the narrative. God smites the Hebrews' enemies and occasionally, as a reminder of his power, the Hebrews themselves. In the New Testament, the God who so loved the world nonetheless allowed his only begotten son to be crucified. A complex theology accompanied the Crucifixion narrative from the moment it was recorded, for so violent an act must have its precipitating causes, but for a naive [sic] reader it, like most Bible stories, demonstrated that God was a fearsome and problematic model for parenthood (Bottigheimer 1996:71).
Professor fanie Riekert has been a colleague and friend for many years. This article salutes his indefatigable efforts to raise the profile and broaden the scope of the teaching of the study of religion at the University of the free State. His broad disciplinary range and unfailing efforts on behalf of his students, present and future, is commemorated in this article by combining two topics close to his heart: Egypt and the religious education of generations to come.
The poignant Exodus 11-13 account of the tenth plague and the celebration of Passover that ultimately awards the Israelites their liberation from Egyptian slavery is particularly crucial to the religious identity of both Christian and Jew. As Martin Noth (1962:87-88) explains:
The Exodus from Egypt comes about as a direct consequence of the slaughter of the Egyptian first-born on the night of the Passover ... in the slaughter of the first-born we have the last plague, which now produces the intended result, the release of the Israelites from Egypt.
The exodus and the prevailing theme of liberation engineered by Yahweh through Moses have resonated in Judaeo-Christian interpretive tradition and have proved "foundational" (Hendel 2001:601) to both religions' concept of selfhood. Nevertheless, the disturbing violence wrought on innocent children as direct consequence to Israel's liberation - one of the events that makes Exodus for children a "text of terror" (cf. Matthews McGinnis 2008) - is often underplayed. It is either censored in its entirety; transformed into a redemptive act removed from its violent context; or explained away as pharaoh's just deserts for his slaughter of the Israelite boy-children in Exodus 1:22 or as consequence of his inability to recognize Yahweh's godly supremacy translated into his stubborn disobedience of Yahweh's directive to free the Israelites (Exodus 11:9-10).
The story itself is highlighted for its crucial importance in the broader narrative by the juxtaposition of the event and the commemoration, the Passover, it invokes (cf. Childs 1979:176). The repetitive quality of the ritual also creates a sense of constant immediacy, which in turn invokes the reality of the historical event, as Hendel (2001:601) explains:
In some texts (and featured prominently in the Passover Haggadah), the historical distance of the exodus event is drawn into the present by the elastic quality of genealogical time: "You shall tell your son on that day, 'It is because of what Yahweh did for me when he brought me out of Egypt'" (Exod 13:8; cf. Deut 6:20-25). In its existential actuality, the exodus, more than any other event of the Hebrew Bible, embodies William faulkner's adage: "The past is never dead. It's not even past."
Furthermore, in penning this tale for children, the command to repeat this story as part of the annual ritual acts yet again as mnemonic device in order to keep the liberation event - and Israel's utter dependence on Yahweh for redemption - central to the collective memory for generations to come. Thus, the reading of the story from children's Bibles by generations of parents proves in itself mimicry of compliance to the command (Exodus 13:8). It is this story within story that actualizes for a contemporary child audience the original ritual, the event and its outcome, as they and their parents become active participants in its commemoration. This simultaneously results in the creation of a living memory bank for the recognition of Israel's utter dependence on Yahweh for its liberation from slavery, but also from death:
And thou shalt show thy son in that day, saying, This is done because of that which the Lord did unto me when I came forth out of Egypt (Exodus 13:8).2
Nevertheless, the overt violence in the story, perpetrated against children with whom future generations of child audiences could certainly identify, has presented an ethical quandary to the exegetes (cf. Schüssler fiorenza 1988) and authors of children's Bibles. Along with the death of all Egyptian firstborn - human and animal - the climax of the achievement of freedom for the Israelites is the egalitarian and democratic inclusion of everyone from the lowliest creature in Egypt to even the pharaoh's own son in this final act of punishment for pharaoh's disobedience to the directive of Yahweh. Only the Israelite firstborn are spared because of the rites commemorated by the Passover as indication of Yahweh's care for Israel, his "son". The pharaoh's firstborn's death through the direct agency of Yahweh thus presents a contradictory, and hence problematic, perspective on the portrayal of the deity as loving and compassionate father-figure (Exodus 3:7-9) in light of the non-discriminate, hence unfair, punishment visited upon the pharaoh's innocent progeny.
It therefore needs to be considered how children's Bible authors have dealt with the portrayal of clearly uncomfortable presentations of the position of the innocent child in the narrative and the paternal qualities assigned to Yahweh and to his adversary, the pharaoh, in light of growing societal emphasis on nonviolent behaviour. The question begging for consideration is, given the universal importance of the paternal bond emphasised by Judaeo-Christian tradition and cemented in the symbolic portrayal of the God-supplicant relationship as father and child (see, for example, Böckler 2002), how is Yahweh's indiscriminate and deliberate violation of such a bond justified in the text? Of particular import is the motivation for decimation of the firstborn offered to a child audience as indicator of how current society negotiates moral quandaries and inconsistencies in the transfer of religious meaning and ethical practice to children.
The significance of a consideration of children's Bibles as means of analysis to determine "core ideals" central to contemporaneous mainstream, or "adult", religious identity is best described by Sally Gallagher's (2007:169) argument for the use of children as "religious resources":
Children, I argue, are religious resources. They are visible signs of truths and goods that reflect and embody aspects of class, culture, and religious identity for adults. ... I argue that children are a type of religious resource in that they instantiate and reflect core ideals associated with adult identity.
I would like to suggest that children's Bibles perform the same function for the transmission of biblical interpretive tradition and will illustrate this argument by means of the consideration of the representation - in text and picture - of the exodus event of the tenth plague and Israel's consequent liberation from Egypt.
Children's Bibles present a particular challenge. They represent the narrative of the adult text but, because of adaptation for a child audience, also function as interpretative mechanism. furthermore, an adult intermediary is anticipated to read the story and interpret its meaning to the lap reader, often at bedtime. Carolyn Larsen, for example, in her preface to My Favorite Bible Storybook for Early Readers, clearly outlines the function of the contemporary children's Bible in the tradition in her address to the presumed interpretive intermediaries, the parents:
Dear Parents,
Children grow so quickly that it seems like one minute they are snuggling in our laps while we read to them, and the next minute they are proudly reading by themselves! Much of your child's character is formed during these years of growth. One of the greatest gifts you can give your child is a love of the Word of God ... I hope this book will provide many opportunities for precious times and wonderful conversations with your child (Larsen 2003:6-7).
The additional challenge of the genre lies in the integral nature of the transfer of message of both picture and text despite the aniconic predisposition of the Judaeo-Christian tradition. furthermore, as is the case for all children's books, neither text nor picture can be isolated for purposes of interpretation as both contribute equally, and in conjunction, to the transfer of meaning. This despite the prevalent yet erroneous assumption that, "The 'language' of pictures is ... international, capable of transcending linguistic and cultural boundaries" (O'Sullivan 2006:113). Based on this faulty assumption, a discontinuity is often found in translated children's Bibles as the text would be translated for the new target audience, while the visual representation of the same narrative would be left unchallenged in the belief that visual language is universal and culturally and linguistically non-specific.
This matter is of import in so much as Egypt, as foil for Israel, is imbued with the romantic and pseudo-realistic colonial impressions wrought by Napoleon's "rediscovery" and description of Egypt in the late eighteenth and early nineteenth century with concomitant effect on the presentation of the land and its rulers in Western imagination and disseminated to consequent generations of child readers with the rise of the children's Bible in the nineteenth and twentieth century.
2.1 The depiction of the "other": Egypt and the pharaoh
As mentioned before, Egypt represents Israel's biblical opposite and as such it provides the counterpoint for the birth of Israel and Israelite religion, both geographically and conceptually, as Jan Assmann (1997:208-209) explains:
The Biblical image of Egypt means "idolatry." ... The Egypt of the Bible symbolizes what is rejected, discarded, and abandoned. Egypt is not just a historical context; it is inscribed in the fundamental semantics of monotheism. It appears explicitly in the first commandment and implicitly in the second. ... Egypt's role in the Exodus story is not historical but mythical: it helps define the very identity of those who tell the story.
The manner in which this opposition is translated in modern children's Bibles is informed also by Napoleon's late eighteenth century "rediscovery" of Egypt. The Napoleonic presentation of Egypt to Western scholarship cloaked this otherness in "projective grandeur" (Said 1994:118) and the visual quality assigned to its portrayal was the direct result of the innumerable french illustrations and models to allow for what Edward Said (1994:118) refers to as unprecedented "exotic distance":
The reproductions of the Description therefore are not descriptions but ascriptions. first the temples and palaces were reproduced in an orientation and perspective that staged the actuality of ancient Egypt as reflected through the imperial eye; ... then finally, they could be dislodged from their context and transported to Europe for use there.
Egypt therefore stands not for reality, but for the projected otherness vis-à-vis Israel. Its depiction, especially in the accompanying illustrations of children's Bibles, becomes the representation of all that biblical Israel is not. The exotic "ascription" Said describes translates to children's Bibles where the depiction of Egypt and its ruler is typified by often caricature-like presentations cloaked in a wealth of exotic gold and purple hues and the seeming realism of a depiction informed by nineteenth and twentieth century travel writing and the ever present pyramids as indicators of geographic placement.
As much as the Egyptian otherness translates to the representation of time and space, it is also relevant to the depiction of otherness in terms of the portrayal of Egyptian society, its kinship relations and moral and ethical values. "family and household," state Philip king and Larry Stager (2001:36), "constituted the basic social unit in ancient Israel, as well as the most widely used literary metaphor." In the emphasis on Yahweh's role as father to his "firstborn son", Israel (Exodus 4:22), it therefore stands to reason that the anti-hero, Pharaoh, would by implication embody the opposite in social values: a disregard for the suffering of his dependents, including his firstborn son whom he is warned would inevitably die if he does not comply (Exodus 11:4-8). Pharaoh and Egypt thus come to stand for harshness and a "hardening of heart" in the face of Yahweh's self-depiction as concerned father to a newborn nation, his firstborn son. This father-son relationship is also the metaphor chosen for how Yahweh first reveals himself to Moses in Exodus 3:6: "I am the God of thy father . .." [my emphasis]. Therefore, by contrast, Pharaoh as the antagonist is imbued with opposite qualities:
At the scene by the Burning Bush, God shared with Moses His foreknowledge that the pharaoh would reject the call for the release of the Israelite slaves: "'I know that the king of Egypt will let you go only because of a greater might.'" The clear implication of these words is that the man is possessed of a ruthless and stubborn character, and is devoid of all compassion (Sarna 1986:63).
Yahweh's fatherly care in liberating the Israelite slaves from their hardship lies at the heart of this narrative and Pharaoh represents his moral opposite. The more atrocious the qualities assigned to Pharaoh, therefore, the more compassionate Yahweh becomes. Hence Nahum Sarna (1986:64) argues as to the nature of the expression "hardening of the heart" in relation to Pharaoh:
Man's thoughts, his intellectual activity, the cognitive, conative, and affective aspects of his personality, are all regarded as issuing from the heart. The state of the heart defines, then, the essential character of the person. Its "hardening" connotes the willful [sic] suppression of the capacity for reflection, for self-examination, for unbiased judgments about good and evil. In short, the "hardening of the heart" becomes synonymous with the numbing of the soul, a condition of moral atrophy.
The underlying "symmetry" (Propp 1998:457) in this allows Pharaoh's opposite, Yahweh, then to be imbued with uniform morality of action and intention. And yet, it is Yahweh who in the story takes responsibility for Pharaoh's emotional stagnancy. The quandary in relating this story is therefore clear: how is the moral high ground for the Israelite deity maintained in children's Bibles given Yahweh's active participation in the engineering of Pharaoh's obstinate response resulting in the recurrent suffering of a guiltless nature and innocent humanity?
2.2 The plagues
The power politics in the story of the exodus is self evident. "The book of Exodus is pervaded by a head-to-head contest between Pharaoh and Yahweh," says McConville (2006:54),
Israel is Yahweh's 'son', not Pharaoh's slave, and Yahweh will demand his son from Pharaoh if necessary at the cost of Pharaoh's own firstborn son. In doing so he will exert his true claim as opposed to Pharaoh's false claim, for the earth is Yahweh's, not Pharaoh's.
This "head-to-head contest" is depicted in the uneven power struggle of the plagues cycle in which Yahweh is an active and victorious participant and of which the death of the Egyptian firstborn and the exodus from Egypt is the culmination. Yahweh's participation in the narrative is emphasized throughout the entire cycle (Exodus 7-13) where, according to William Propp, Yahweh is depicted as "Universal Judge" who metes out punishment to humanity and nature irrespective of guilt, whereupon Propp (1998:346) comments: "It might seem strange or unfair that these, too, should suffer." The question is how this showdown of power is to be translated into a child appropriate rendering for purposes of privileging the goodness and justness of God's actions, and foregrounding his kindness and mercy in the liberation of Israel from Egypt.
In this context it is also important to qualify this discussion by emphasising certain qualities peculiar to the rendering of the biblical narrative to a child audience. firstly, children's Bibles tend to conflate narratives such as the Genesis 1 and 2 renderings of the creation story. In relating the plagues narrative (cf. also Psalms 78 and 105), this may result in a lessening of the traditional number (ten) and a rearrangement of sequence. Leena Lane and Gillian Chapman's The Kidz Bible (2003:20-21), for example, lists only nine plagues, with locusts featuring as the third instead of the eighth plague. In their accompanying illustrations for, "The plagues of Egypt", only three plagues are depicted: frogs, locusts and the death of the firstborn. This reduction and rearrangement is not the result of any source-critical commentary on the part of the authors or a preferencing of J over P in the rendition of the number of plagues (cf. Van Seters 1994:77-112), but rather a common inclination in children's Bibles to adjust and simplify in the paternalistic guise of rendering the adult source text appropriate and/or comprehensible to a child audience assumed to be naïve and less sophisticated than the adult reader.
The exclusion of sections of the source text, despite traditional claims to the canonical inviolability thereof, acts as important commentary on the norms that dictate the society for whom the children's Bibles are intended, as Gillian Lathey (2006:6) explains for children's literature in general: "Differing cultural expectations of child readers give rise to censorship in the process of translation, particularly in the representation of violence and the scatological references in which children take such delight." Ruth Bottigheimer (1996:54) notes a similar trend in children's Bibles, with the resultant excising of stories such as Daniel's vision, the Song of Solomon, Amnon's incest, David's adultery, and so forth. Overt displays of senseless violence, the portrayal of gender insensitivity and explicit sexual content (cf., for example, Genesis 38; Judges 11 and 19; 2 kings 9; Matthew 2:13-18; and so forth) would therefore be considered inappropriate by contemporary society. In Lane and Chapman's (2003) rendering of the plagues, earlier mentioned, it is therefore not surprising to find Moses' slaying of the Egyptian (Exodus 2:11-15) censored and thus disassociated from the source text's sense of cause and effect that moves the main character, Moses, from Egypt to Midian and the burning bush where Yahweh appears to him. Instead, Moses' flight from Egypt is reconstituted in purely moral terms without any guilt assigned to Moses' reasons for flight. Again, Pharaoh is the foil. Moses' compassion - as parallel to that of Yahweh - for his people's suffering is all that remains of the story and this is heightened by the judgmental adjective, "cruel", attached to Pharaoh:
When Moses grew up, he was upset to see how badly the cruel king treated his slaves. Moses ran away from the palace and became a shepherd in Midian (Lane and Chapman 2003:20).
It therefore happens that the entire plagues narrative is sometimes censored from contemporary children's Bibles.3 Thus, Julie Dietrich's Tiny Baby Moses (2005), for example, excludes the plague narrative and rendition of the Passover in its entirety to move directly from Moses' discovery by Pharaoh's daughter in the basket on the Nile, to the Red Sea. Yet again, the moral character of the plagues narrative is all that is retained. The paternal qualities embedded in the language of liberation of the remaining text, recall that which was excised:
The princess let his mother care
For Moses a while longer.
Then in the palace he grew up -
Safer ... wiser ... stronger.
Saved by the father's lasting love,
God would call this boy some day
To lead His people and serve God,
To follow and obey (Dietrich 2005:n.p.).
The latter paragraph is accompanied by an illustration of Moses parting the sea, yet the "displacement" (cf. Levenson 1993:200-219) created by the messianic undertones of the accompanying text is unmistakable, hence prompting the adult reader of the text to explain for the benefit of the child audience both the drowning of the Egyptians at the Red Sea and the coming of the messiah as symbolically related. This also marks this version as strictly within the Christian interpretive tradition.4
Despite this popular trend to cut the problematic aspects from the story, the slaying of the firstborn does also survive in its brutal details in many modern children's Bibles (see, for example, Bruno & Reinsma 2007; Larsen 2003; and Smit & Smit 2003) in much the same way as other stalwarts of overt violence such as Abraham's sacrifice of Isaac and David's slaying of Goliath seem to buck the trend towards censorship. The reason for this most probably is to be found in the presence of children in a narrative otherwise devoted mainly to adults. But this, as mentioned before, leaves the author/translator of the children's Bible in a quandary as to the interpretation of Yahweh's seemingly unjust actions with regard to the innocent. How this quandary is approached offers telling insights into the social values and religious identity of the adult interpreters of this text for contemporary children.
2.3 The "terrible sentence of death" (McConville 2006:50) presented to children
In his comprehensive study of God and violence against children in the Old Testament, Andreas Michel (2003) classifies the Exodus 11:4-5 account of the death of the Egyptian firstborn as an example of "children as sacrifice of the gods" (Michel 2003:44-46; cf. also Levenson 1993). This has to be tied in with the recurrent theme of the firstborn: the death of the Egyptian firstborn is balanced by the redemption of the Israelite firstborn by means of the Passover ritual. Exodus 4:22-23 also clearly represents a narrative anticipation to the tragedy to follow. It may even be considered an eye-for-an-eye justification where the pharaoh's slaughter of the Israelite firstborn acts as "symmetrical" (Propp 1998:457) justification for the subsequent devastation wrought on innocent children by the tenth plague.
The children's Bible author most often prefer the less onerous understatement and emphasis on a moral lesson to be had from what is an obvious character flaw in the anti-hero: Pharaoh's display of disobedience to God. In the thematically arranged My Bedtime Bible: 365 Devotions for Children (Larsen 1995), for example, the plagues narrative is ignored, except the mention of the final plague. The story begins:
Everyone has rules to obey. When adults drive they must obey the rules of the road. There are rules at school and work. God gave some rules to the Israelites. If they obeyed the rules, they would be kept safe (Larsen 1995:55).
Then the consequences of the plague are fully placed at the door of the pharaoh, as God's concern for his people is foregrounded in a fashion that makes the pharaoh appear inexplicably unreasonable in his unwillingness to let the Israelites go. This in the face of what is presented to the reader as a very reasonable request in the absence of any mention of the nine horrific plagues or Yahweh's direct agency in the final plague:
God wanted the Israelites to leave Egypt. He tried many ways to make the Egyptian king let the slaves leave. The king always said, "No!" The most terrible thing was going to happen now. The oldest child in every home would die. God told the Israelites how to protect themselves from this terrible thing. They did exactly what God told them to do and their children were all safe (Larsen 1995:55).
In this version God as agent is removed from the story and divested of any direct responsibility for the death of the firstborn. He is only responsible for the safety (a positive, father-like characteristic) of the Israelites. A distinct difference is therefore detectable between the multifaceted representation of God in the Hebrew Bible (Old Testament) and the sanitized, one dimensional portrayal of God in children's Bibles. Penny Schine Gold (2004:137) observes the same for Jewish children's Bibles in referring to the exodus narrative, thereby confirming that contemporary social context, rather than the source text or the story, drives the interpretation of the narrative for children's Bibles:
It is not just the causative action of God that is bothersome, but how he behaves - the "unworthy aspects" of God ... Thus, in addition to the diminishment of God's sphere of action, our children's authors also alter the manner in which His behavior is portrayed. The modern audience is uncomfortable with behaviors of God that seemed harsh, arbitrary, or cruel. This discomfort at God's problematic behaviour was assuaged by deletion, transformation, or explanation ... If God's morality was out of step with modern standards, it needed to be changed.
And children's Bible authors, in the name of making the text accessible, educational and palatable to a child audience, have thus been allowed great latitude in manipulation and interpretation of the otherwise inviolable canon:
One way of describing what happens to the portrayal of God in these children's versions is that God's character is evened out, made uniform or consistent. Rather than the complicated image of God in the Tanakh [Hebrew Bible/Old Testament] - both just and merciful, angry and forgiving - the simpler children's version stresses just one side of God, that of protection, mercy, and forgiveness (Schine Gold 2004:141).
As mentioned previously, the death of the firstborn often survives in children's bibles even if the plagues narrative disappears or is vastly reduced because, in the adult version, this plague is the catalyst for the pharaoh's capitulation and Israel's exodus. The death of the firstborn, especially the death of the pharaoh's heir, therefore does sometimes remain and is often also depicted in the accompanying illustration. With little mention in the text, the depiction of the scene in the accompanying illustration tends to cloak the dead child in anonymity - the face is often turned away or devoid of any expression - the focus is placed on the outpouring of grief of the parent (most often a male figure identifiable as the pharaoh). Hence emphasizing, ironically, God's father-like concern for his people by depicting the antithesis: the violent outcome of a father's (Pharaoh's) unconcern for the welfare of his progeny.
This anthropocentric kinship inherent to the portrayal of the relationship between God and Israel is also central to Old Testament narrative. It comfortably ties in with Christian tradition's first introduction of the deity to children as loving father, responding to and largely mimicking the sense of intimacy and parental-child bonding that takes place at bedtime when children's Bible stories are traditionally read by parents to small children. The familiar bedtime ritual is most often one of the first introductions of the young child to the parents' religious persuasion and is therefore cognitively significant in the child's actualization of religion and religious observance. This is furthermore emphasized by the implied identification between the child audience and the characters in the stories told. In this respect the Old Testament proves fertile ground as it is thematically rich in narrative material and portrays a diversity of child characters with whom children may potentially be brought to identify (cf. Bunge 2008:xxiixxvi). It is therefore particularly disconcerting when the Bible relates the death of such children and more so if God, the loving father-figure of childhood, and representative of goodness and justice,5 is portrayed as the agent of death. Hence the understandable alternative tendency of contemporary children's Bible authors to exorcise this kind of story completely from the exodus narrative. Often leading to disruption of narrative, contradiction and inconsistency in the story movement and leaving only traces of the original story fossilized in moral-ethical expressions of feeling assigned to characters or explanations of action unaccompanied by the motivation offered in the original storyline.
This approach may prove an easy but not unproblematic solution to the ethics of relating stories with violent content and contradictory ethics to children. Especially in light of recent studies in children's cognitive development (cf. Barrett, Richert & Driesenga 2001) that seems to indicate that children by the age of five are already able to comfortably manage inconsistency in their conceptualization of God vis-à-vis human authority figures such as parents. furthermore, the myth of the need for a uniform presentation and impression of God especially in "listening to and remembering stories" may also be flawed, as Barret & keil (2006:138) have indicated for university students:
. .. it appears that the concept of God used in the context of listening to and remembering stories is not the same as the concept of God that is claimed in a more abstract, theological setting.
Barret and keil's work (2006) seems to imply that people, irrespective of age, assign anthropomorphic characteristics to God in the context of listening to narratives implying that the metaphor of God as loving father may be cognitively able to override any inconsistency in the narrative that may contradict it. As Barrett and keil (2006:142) explains:
. .. the cognitive development literature has almost unanimously supported the notion that God concepts undergo a concrete to abstract shift from early childhood to adolescence. One study has even noted a shift from anthropomorphic to symbolic representations of God depending upon the level of mental impairment. The present studies raise some doubts about these purported shifts. At least concepts of God used in processing narratives appear to be concrete and anthropomorphic even in young adult college students. Rather than practical concepts of God becoming more abstract with age, perhaps children learn better skills for inhibiting this concept in favour of a more theologically correct one.
It may therefore prove completely unnecessary and even counterproductive to purge the exodus story for children from much of the violent material therein portrayed in an effort to sanitize the God-image transferred to children. Counterproductive because, if the purpose of children's Bibles is partly to introduce children to the adult version in a child appropriate format, then presenting the narrative inconsistently may offer a slanted first, and often lasting, impression of the adult version of the biblical narrative.
Penny Schine Gold (2004:133) observes a "reduced presence" and "changed nature of God" vis-à-vis the Hebrew "adult" version for Jewish children's Bibles. This is true for Christian children's Bibles as well and easily detected in the exodus narrative. The one dimensional, goodly, representation of God's character strongly emphasizes his paternal qualities in the biblical narratives as corollary to how a contemporaneous child audience is required by its tradition to identify with God - and by extension, his or her parents. This fashioning of God as father-figure is especially strong in the Christian tradition of children's Bibles. But it is also inherently troubling because of the foreshadowing of such a relation-ship's tragic consequences in the New Testament. Because, as Jon Levenson (1993:220) explains,
As Jesus supplants Isaac in Paul's theology, and the Church, the Jews, so does God supplant Abraham in the role of father who did not withhold his own son from death itself ...
In the exodus narrative, children's Bible authors dealt with the discomfort in this subliminal, but sometimes overt, foreshadowing by emphasizing a one dimensionally reformed version of God. This is done by becoming less specific (fewer plagues, no reason other than pharaoh's stubbornness for the liberation of the Israelites, etc.); explaining it away; or by deleting the story in its entirety. Yet, this often results in discontinuity in the motivation of characters in the narrative in the absence of large sections of the adult version. It is also problematic in the ingenuous assumption of the children's Bible author's judgment as to what is appropriate for a child audience with resultant free reign awarded to the discretion of the author as biblical exegete, with no interpretive checks and balances, in the presentation of God to the contemporary child audience.
This attempt at "reforming" God may also prove counterproductive to the intended purpose of the children's Bible as didactic instrument. Recent work on religion and cognition seems to indicate that inconsistencies in cognition of god-concepts may even act as memory aids and is easily accommodated by children as young as four or five years of age, thus resulting in what Barrett (2006:90) refers to as a "natural receptivity to religious concepts". In sanitizing the character and agency of God in the exodus event, the contemporary author of the children's bible may therefore achieve the opposite to what is intended by underestimating the cognitive abilities of the child reader:
. .. findings suggest that around 5 years of age, children possess the prerequisites to make advanced, distinctive, attributions of mental states to non-natural agents (kelemen 2006:104).
These children are able to distinguish between natural (humans) and nonnatural (gods) agents and comfortably assign capacities and even contradictory behaviour to each according to cognitive category.
It thus becomes clear that, despite the demands of contemporary society for a sanitizing of disjunctive and morally unanswerable inconsistencies in the characters of the biblical narrative, children as young as five may be well able to recognize and categorize such inconsistencies within a complex religious framework. It seems therefore that, despite a long history of content following context (Bottigheimer 1996:71) for children's Bibles, Ruth Bottigheimer's "complex theology" and the representation of God as a "fearsome and problematic model for parenthood" (1996:71) need not be excised from the narrative in its entirety in order to make the transmission of moral ethical behaviour meaningful to children.
ASSMANN, J. 1997. Moses the Egyptian: The memory of Egypt in Western monotheism. Cambridge: Harvard University. [ Links ]
BARRETT, J.L 2006. Exploring the natural foundations of religion. In: D.J. Slone (ed.), Religion and cognition: A reader (London: Equinox), pp. 86-98. [ Links ]
BARRETT, J.L & KEIL, F.C. 2006. Conceptualizing a nonnatural entity: Anthropomorphism in God concepts. In: D.J. Slone (ed.), Religion and cognition: A reader (London: Equinox), pp. 116-148. [ Links ]
BARRETT, J.L, RICHERT, R. & DRIESENGA, A. 2001. God's beliefs versus mother's: The development of non-human agent concepts. Child Development 72:50-65. [ Links ]
BÖCKLER, A. 2002. Gott als Vater im Alten Testament:Traditionsgeschichtliche Untersuchungen zur Entstehung und Entwicklung eines Gottesbildes. Gütersloh: Chr. kaiser/Gütersloher Verlagshaus. [ Links ]
BOTTIGHEIMER, R. 1996. The Bible for children: From the age of Gutenberg to the present. New Haven: Yale University. [ Links ]
BRUNO, B. & REINSMA, C. 2007. Read together Bible for young readers. Vereeniging: Christian Art Publishers. [ Links ]
BUNGE, M.J. (ed.) 2008. The child in the Bible. Grand Rapids: William B. Eerdmans. [ Links ]
CHILDS, B.S. 1979. Introduction to the Old Testament as Scripture. Philadelphia: fortress. [ Links ]
DIETRICH, J. 2005. Tiny baby Moses. Wellington: Lux Verbi.BM. [ Links ]
GALLAGHER, S.K. 2007. Children as religious resources: the role of children in the social re-formation of class, culture, and religious identity. Journal for the Scientific Study of Religion 46(2):169-183. [ Links ]
HENDEL, R. 2001. The Exodus in biblical memory. JBL 120(4):601-622. [ Links ]
KELEMEN, D. 2006. Are children "intuitive theists"? Reasoning about purpose and design in nature. In: D.J. Slone (ed.), Religion and cognition: A reader (London: Equinox), pp. 99-113. [ Links ]
KING, P.J. & STAGER, L.E.. 2001. Life in biblical Israel. Louisville: Westminster John knox. [ Links ]
LANE, L. 2003. The kidz Bible. Wellington: Lux Verbi BM. [ Links ]
LARSEN, C. 1995. My bedtime Bible: 365 devotions for children. Vereeniging: Christian Art Publishers. [ Links ]
LARSEN, C. 2003. My favorite Bible storybook for early readers. Vereeniging: Christian Art Publishers. [ Links ]
LATHEY, G. 2006. Introduction. In: G. Lathey (ed.), The translation of children's literature: A reader (Clevedon: Multilingual Matters), pp. 1-12. [ Links ]
LEVENSON, J.D. 1993. The death and resurrection of the beloved son: the transformation of child sacrifice in Judaism and Christianity. New Haven: Yale University. [ Links ]
MATTHEWS MCGINNIS, C.R. 2008. Exodus as a "text of terror" for children. In: M.J. Bunge (ed.), The child in the Bible (Grand Rapids: William B. Eerdmans), pp. 24-44. [ Links ]
MCCONVILLE, J.G. 2006. God and earthly power. An Old Testament political theology: Genesis-Kings. London: T. & T. Clark. Library of Hebrew Bible/Old Testament Studies 454. [ Links ]
MICHEL, A. 2003. Gott und Gewalt gegen Kinder im Alten Testament. Tübingen: Mohr Siebeck. forschungen zum Alten Testament 37. [ Links ]
MORGAN, D. 2005. The sacred gaze: Religious visual culture in theory and practice. Berkeley: University of California. [ Links ]
NOTH, M. 1962. Exodus: A commentary. London: Bloomsbury. The Old Testament Library. [ Links ]
O'SULLIVAN, E. 2006. Translating pictures. In: G. Lathey (ed.), The translation of children's literature: a reader (Clevedon: Multilingual Matters, Topics in Translation 31), pp. 113-121. [ Links ]
PROPP, W.H.C. 1998. Exodus 1-18: A new translation with introduction and commentary. New York: Doubleday. The Anchor Bible 2. [ Links ]
SAID, E. 1994. Culture and Imperialism. New York: Vintage. [ Links ]
SARNA, N.M. 1986. Exploring Exodus: The origins of biblical Israel. New York: Schoken Books. [ Links ]
SCHINE GOLD, P. 2004. Making the Bible modern: Children's Bibles and Jewish education in twentiethcentury America. Ithaca: Cornell University. [ Links ]
SCHÜSSLER FIORENZA, E. 1988. The ethics of biblical interpretation: decentering biblical scholarship. JBL 107:3-17. [ Links ]
SMIT, J. & SMIT, N. 2003. firstname.lastname@example.com for little ones. Vanderbijlpark: Carpe Diem. [ Links ]
VAN SETERS, J. 1994. The life of Moses: The Yahwist as historian in Exodus-Numbers. kampen: kok Pharos. [ Links ]
Prof. Jaqueline S. du Toit, Department of Afroasiatic Studies, Sign Language and Language Practice, University of the Free State, Bloemfontein. E-mail: firstname.lastname@example.com
1 This article represents research conducted as part of a larger project entitled, Bible interpretation in children's literature. The transfer and interpretation of Bible (religious) knowledge from diverse institutional and parental sources to children: visual and literary interplay. The project is funded by the South African National Research foundation's (NRf) Thuthuka Program. Any opinion, findings and conclusions or recommendations expressed in this material are those of the author. The NRf does not accept any liability in regard thereto.
2 All biblical references are quoted from the King James Version.
3 "What, after all, can be said about absence? Absences, however, speak eloquently of what may not be said or must not be said, and communities of sentiment can be located by outlining the periphery of a blank space on a cultural map," (Bottigheimer 1996:79).
4 for a description of the development of Jewish children's Bibles in the large American market, see Penny Schine Gold's Making the Bible Modern: Children's bibles and Jewish education in Twentieth-Century America (2004), especially the chapter on the interchange between books intended for Christian and those intended for primarily Jewish child audiences (Schine Gold 2004:179-204).
5 Carolyn Larsen's thematically arranged My Bedtime Bible: 365 devotions for children (1995), provides a good example of the kind of attributes, most often parental in nature, typically assigned to God by the children's Bible author: "God gives good gifts"; "God is the most powerful"; "God is our helper"; "God is our protector"; "God is love"; and so forth.


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Updated: Jan-20
Elasticsearch Version: 1.7-8.0
To resolve issues causing many log errors you can try our Elasticsearch Check-Up it analyses ES configuration to provide actionable recommendations (no installation required)
To troubleshoot log "transport authenticationfailedt; principal=; action=; request=" it's important to understand a few problems related to Elasticsearch concepts plugin. See bellow important tips and explanations on these concepts
Plugin in Elasticsearch
What it is
A plugin is used to enhance the core functionalities of Elasticsearch. Elasticsearch provides some core plugins as a part of their release installation. In addition to those core plugins, it is possible to write your own custom plugins as well. There are several community plugins available on GitHub for various use cases.
- Get all the instructions for the plugin usage
sudo bin/elasticsearch-plugin -h
- Installing S3 plugin using URL for storing Elasticsearch snapshots on S3
sudo bin/elasticsearch-plugin install repository-s3
- Removing a plugin
sudo bin/elasticsearch-plugin remove repository-s3
- Installing a plugin using the file path
sudo bin/elasticsearch-plugin install file:///path/to/plugin.zip
- Plugins are installed and removed using the elasticsearch-plugin script, which ships as a part of Elasticsearch installation and can be found inside the bin/ directory of the Elasticsearch installation path.
- A plugin has to be installed on every node of the cluster and each of the nodes has to be restarted to make the plugin visible.
- You can also download the plugin manually and then install it using the elasticsearch-plugin install command, providing the file name/path of the plugin's source file.
- When a plugin is removed, you will need to restart every elasticsearch node in order to complete the removal process.
Common Problems:
- Managing permission issues during and after plugin installation is the most common problem. If Elasticsearch was installed using the deb or rpm package then the plugin has to be installed using the root user, or else you can install the plugin as the user that owns all of the Elasticsearch files.
- In case of deb or rpm package installation, it is important to check the permission of the plugins directory after plugin installation and update the permission if it has been modified using the following command:
chown -R elasticsearch:elasticsearch path_to_plugin_directory
- If your Elasticsearch nodes are running in a private subnet without internet access, you cannot install a plugin directly. In this case, you can simply download the plugins at once and copy the files inside the plugins directory of the Elasticsearch installation path on every node. The node has to be restarted in this case as well.
Log Context
Log"{}[transport] [authentication_failed]t{}; principal=[{}]; action=[{}]; request=[{}]{}" classname is DeprecatedLoggingAuditTrail.java
We extracted the following from Elasticsearch source code for those seeking an in-depth context :
if (indices.isPresent()) { logger.info("{}[transport] [authentication_failed]\t{}; principal=[{}]; action=[{}]; indices=[{}]; request=[{}]{}"; localNodeInfo.prefix; originAttributes(threadContext; message; localNodeInfo); token.principal(); action; arrayToCommaDelimitedString(indices.get()); message.getClass().getSimpleName(); opaqueId()); } else { logger.info("{}[transport] [authentication_failed]\t{}; principal=[{}]; action=[{}]; request=[{}]{}"; localNodeInfo.prefix; originAttributes(threadContext; message; localNodeInfo); token.principal(); action; message.getClass().getSimpleName(); opaqueId()); } } }
Related issues to this log
We have gathered selected Q&A from the community and issues from Github, that can help fix related issues please review the following for further information :
1 Onparseexception Unrecognized Token
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* A bug that caused it to save extra data that, in turn, triggered a warning message about 'binfn', 'binpath', and 'wrote' has been fixed. Note that you can safely ignore the warning (whether you're using the beta or the stable), it's just annoying. Note also that the fix only stops it from saving extra data in *new* saves; old saves containing the warning will still warn.
* The game should be less likely to leave the 'Vandalised?' marker up on locations that were previously vandalised when starting a new case. Note that this fix will only show up if you closed the vandalism case in 1.2.13 or higher; however, the 'Vandalised' tag should be entirely cosmetic.
* The debug message reporting emotion changes in custom minion mode should be removed.
* The current version number will now show up in the corner of the preferences screen on Steam (since the direct updater is disabled if you're getting updates through Steam)
Beta 1.2.13 up for testing
Solve mysteries by ordering your Student Council minions into investigations. A schoolgirl noir RPG-style adventure!
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- Spiky Caterpillar
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PocketMusicPocketMusic is the most popular music player for Windows Mobile devices with millions of users worldwide. Support for MP3, WMA, OGG, MP1, MP2 files, Audible audiobooks, Music alarm, EQ presets, Winamp skins, Bookmarks, Internet connectivity. Easy to use finger-friendly interface and great sound quality.
AAC Plugin for PocketMusicAAC plugin will add support for AAC, AAC Plus, MP4, M4A files. You can use it with any version of PocketMusic. The price is $9.95.
Buy now or download a trial version


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In a year where we saw Tatar and Nyquist blossom, it has become apparent that we have to grow our team from the inside. Before the boom of the internet, all you had were sporadic NHL scout reports, notes on a napkin or ''I heard that...''. Now, thanks to Twitter and other social media, text messaging and email on your smartphone, the information on prospects is available faster.
How is this year's Red Wing draft looking to shape up?
The Red Wings are looking to draft some forwards, as per Joe McDonnell, the team's head scout. "We'd really like to get a forward, unless there's a defenseman that's too good to pass up,'' he said. "If we feel there's two players (at different positions) that are even we'll lean toward the forward. … If we can add a little size up front, it would be beneficial.''
So here's the top-3 draft-eligible players the Red Wings should look at from the 18th pick overall.
Alexander Wennberg – Center – Djurgarden (SWE)
This relatively big center (6'1'', 190lbs) has all the tools to be a playmaking center. ''Wennberg is an offensive forward with smooth hands and terrific puck-handling ability. He has great vision and patience with the puck on his stick.'' (source) He's more of a finesse player though, he might not be exactly what the Red Wing's brass is looking for, but he's been playing with men the past two seasons and has excelled, amassing 32 points in 47 games with Djurgarden. Plus he's Swedish, a known commidity for the Red Wings.
Ryan Hartman – Right Winger – Plymouth Whalers
|Pictured here on left (Tumblr)
He's the type of player every coach would like to have on his team. Strong, versatil and a deceptive goal-scorer, Hartman was a part of the World Junior squad that won the Gold for Team USA. The 6' 185lbs player from Illinois would be just what the Red Wings' ordered, playing a Ryan Callahan / David Backes type of game, a player that's no fun to play against. Had 60 points in 56 games in injury-shortened season, so he can rile up players and add points in the meantime.
Bo Horvat – Center – London Knights
The best faceoff man available at this year's draft is Horvat. In the mold of Mike Richards, he excels at every aspect of the game, as much defensively (+29 this year) as offensively (61 points in 67 games, including 33 goals). In addition to his size, the 6', 205lbs center from Rodney, Ontario is agressive in his forecheck and is always finishing his checks, something that Babcock would like more of his players.
Blogger's pick : Nikita Zadorov – Defense – London Knights
Even though the brass says they won't pick a defenseman, if this guy shows up, they should pick him. The 6'5'' bruising defenseman is just what the doctor ordered for the Red Wings. He has a game similar to Dion Phaneuf, a booming shot from the point and would make a great pairing with Ryan Sproul or Brendan Smith, in the long run. TSN scout Craig Button said that ''he has good awareness with the puck and has a heavy shot that can make it very difficult for goaltenders to corral it.''
This draft is exciting, not only because it is said to be a very deep draft, but also Detroit gets to pick higher than it has in the last 22 years, picking Marty Lapointe in 1991 with the 10th pick overall, the same year that they took Osgood, Knuble and Jamie Pushor - yeah, that long ago!


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- 3 Beds
- 2 3/4 Baths
Property TypeResidential – Condominium
SubdivisionInterlochen Condo
Listing Date05/16/19
Year Built1972
AreaWest Vail South
Lot Size0.02 Acres (871 SqFt)
Parking2 Car Assigned, See Remarks
Property Description
Relax to the sounds of a rushing Gore Creek from this sunny, south facing Vail condominium this summer. Vaulted ceilings with skylights and bay windows capitalize on a picture perfect creekside location. Offered fully furnished and turn key. A sauna, remodeled and expanded kitchen, remodeled bathrooms, doors, base and case make this top floor, three bedroom ski home perfectly ready for its next owner. A bus stop just outside adds convenience to all of Vail's amenities and skiing.
Presented By
- Bus Route
- Creek or River
- Creek/River
- On Bus Line
- Cable Available
- Deck
- Fireplace - Wood
- Vaulted Ceilings
- District Sewer
- District Water
- Electricity Avail.
- Snow Removal
- Trash Pickup
- Baseboard
- Common
- Natural Gas
- Dryer
- Washer
Financial Information
About West Vail
Occupying a wider swath of the Valley than the Villages and East Vail, West Vail offers distinctly different environments on its northern and southern hillsides. The south side features lush wooded alpine terrain interspersed with meadows while the more exposed north side offers dramatic views and an abundance of sunshine year round. Divided into several neighborhoods, the area has a commercial center with groceries, shops, and restaurants and a close knit mix of locals and second home owners. Properties in West Vail range from simple condominiums to elegant single-family homes, all of which are a quick 5-10 minute Town shuttle away from the heart of the Village.
Area Market Data
5 Beds 6 Baths
We get asked this question a lot. Below is a tool that gives you the ability to see what the market is like in your community. Find out what homes like your own are selling for right in your back yard. Simply enter in your address, choose the proximity of the search and find out market data for other homes that are selling near you.
While we'll provide you with plenty of information, this is a snapshot of your market data and there are real people behind the high-tech and automated tools. If you would like more detailed information or help in understanding the results we are here to help.
Until then, enjoy the tools!
The data relating to the real estate for sale on this website comes in part from the Internet Data Exchange program of the Vail Multi-List Service, Inc.
Copyright © 2020 Vail Multi List, Inc. (VMLS). The information displayed herein was derived from sources believed to be accurate, but has not been verified by VMLS. Buyers are cautioned to verify all information to their own satisfaction. This information is exclusively for viewers' personal, non- commercial use. Any republication or reproduction of the information herein without the express permission of the VMLS is strictly prohibited.
Listing courtesy of Berkshire Hathaway HomeServices - Lionshead


text:
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|Contact Us
Please explain what are the rules to join the different qira'a ( Hafs, qaloon, warsh etc) when reading on stage in public.
Assalam Alaikum
Please explain what are the rules to join the different qira'a ( Hafs, qaloon, warsh etc) when reading on stage in public.
Wa alaikum assalaam wa rahmatullahi wa barakatuh,
One would be reading for demonstration purposes most likely in this case; to demonstrate the different qira'aat or give those present a 'taste" of the different qira'aat, to whet the Muslims interest in learning the different qira'aat.
This could be done in a number of ways. The first two ways are prescribed as allowed ways when getting an ijaazah in the qira'aat by the jam3 way. The third way is just for demonstration as far as we know.
1) Read each section (phrase or sentence until a stop sign), then go back from the end forward changing that which can be changed within the integrity of what was read already, moving forward towards the beginning of the section, changing the qir'ah closest to the "top" (the top being Naf'i) within the phrase integrity of each qira'ah.
The complete Qur'an read this way can be found at the bottom of the page at this link: http://www.taiser.net/quran.php
2) Read until a word with a rule which is different among the different qira'aat or a special word occurs, change the word for all those who change it, again in order from the "top" (Nafi'), then go on to the next word in the section, proceeding through until the end of the section or aayah.
3) Read a complete phrase, section, or aayah one way in one qira'ah or raawee, then read it again another way changing what needs to be changed, then on to the next qira'ah etc.
And Allah knows best.
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Yes, It's Legal To 'Tag' Someone In A Photo On Facebook Without Permission
from the in-case-you-were-wondering deptWhile I've heard the argument that in Europe, it's possible to use various privacy laws to demand that someone remove a photo or "tag" of the requester, in the US that's not the case (barring other circumstances that might require the removal). However, Evan Brown has the details on a custody case, in which a woman (the mother) sought to bar the use of a Facebook photo as evidence. The photo showed her drinking alcohol, which a psychologist claimed could interfere with medicine the woman was taking. The woman claimed that because anyone else on Facebook could upload photos and tag them with her name, she hadn't given permission, and thus the photos should not have been published. The court explained why this is meaningless:
The court held that "[t]here is nothing within the law that requires [one's] permission when someone takes a picture and posts it on a Facebook page. There is nothing that requires [one's] permission when she [is] "tagged" or identified as a person in those pictures."Of course, it does seem that other issues could (and in some cases were) raised: including the accuracy of the photo, the proof that it was actually alcohol, etc. But simply protesting the use of the photo as evidence because it was uploaded/tagged by someone else appears to be a non-starter.
Filed Under: permission, privacy, tags
Companies: facebook


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{ personal: }
Not quite a New Year's resolution, but certainly what's been brewing behind closed doors, A.K.A., not on the blog. It's a bit wordy, but I run that way at times and I haven't written in months. Since there's a sequence to all that I want to say, let's rewind a bit and go back to the start.
Part 1: Nightshades
Without getting into the minutiae of how it came to be, just take my word for it, as of a few months ago I found out that I am sensitive to nightshades. I feel like a brighter, less fatigued version of myself without nightshades in my diet. I have celiac and can't eat soy, or flax seeds, for that matter. Flax seeds are random, but hey, cramps, waves of nausea, nobody's got time for that.
Part 2: The Dog On The Freeway
My dog, to be exact. She got out. An oversight leading to near catastrophe. She had stopped traffic on the freeway, never mind all the busy streets she first had to cross to get on the freeway. There she was, completely freaked out as kind strangers were trying to catch her. One amazing woman managed and my dog was returned to me safely.
Sometimes in life, one might be contemplating a change. Not a tiny little change. Something akin to a fundamental lifestyle overhaul. The kind of change that is more easily prompted by need or near catastrophe. Like the need to prepare my own food. Practically all of it. No more convenient snacks. No more high ticket items on the fly. I'd been wanting to cook more for myself and eat less processed foods but kept saving it for later. You know, when it would be more convenient. I'd even put myself on a budget.
I'd been wanting to move to my own place for a while, too. Six months ago, a friend opened up his home to me when one of the rooms he was renting became available. Now the time had come to take my things out of storage and move to a home I could call my own. I started putting a little money aside to save up for the big day. Then the dog on the freeway. The big day was now. I needed to take control of my finances asap if I wanted to provide my dog with the security I had committed to when I adopted her.
Part 3: My relationship with money
I made it. I spent it. I made more. I spent more. In time, I started feeling frustrated with all this spending. Not because I wasn't saving any but because I started feeling a little sick with the idea of entitlement, acquiring to upgrade and not always out of need. Satisfying whims and all that. Getting stuff is fun until one day it isn't. Something had been changing in me and I start to experience more mindfulness around all this stuff I was being sold. I was still buying it, then one day, nightshades and the dog on the freeway.
Part 4: What I learned
Holy cow I can save money fast when I need to! That's right, people. I put myself on a budget and was able to find and rent my dream cottage in no time at all. I'm also making most of my food, which means that I'm healthier, I'm spending a lot less, and use up even less packaging. These are all such fantastic wins out of what could easily have been interpreted as misfortune.
I'll keep you posted on how this goes. I have a really good feeling about the future. Many of these changes have been brewing underneath the surface, I've been ready for this for a long time. We know how much I love style and fashion, let's see how this newfound effort to manage my finances in line with my value system plays out.
xo, f
P.S.: I just noticed my craftiness lives on. I sewed the lace on the skirt, made the belt I'm wearing with the avocado green dress, and spray painted the boots with glitter. What's next?


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Cerise Chalkboard Paint | 125ml
This 125ml chalkboard paint will cover approximately one and a half meters squared (two coats).
Apply the paint onto a kitchen cupboard as a 'menu' or 'shopping list' or on a bedroom wall for children-for hours of creative fun. It can even be used in an office or innovation room, or as part of decor at a wedding or function. The possibilities are endless…
Please note: the colour may differ slightly from the image due to computer screen resolution.
Custom colours and larger quantities available by request only.
10 in stock


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1. sprout - noun
· any new growth of a plant such as a new branch or a bud
Hypernym(s): plant_organ
2. sprout - noun
· a newly grown bud (especially from a germinating seed)
Hypernym(s): greens, green, leafy_vegetable
3. sprout - verb
· produce buds, branches, or germinate; "the potatoes sprouted"
Synonym(s): shoot, spud, germinate, pullulate, bourgeon, burgeon_forth
Hypernym(s): grow
4. sprout - verb
· put forth and grow sprouts or shoots; "the plant sprouted early this year"
Synonym(s): stock
Hypernym(s): grow, develop, produce, get, acquire
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