99 Matching Annotations
  1. Last 7 days
  2. Dec 2019
    1. For example: I wanted a way to add recurring tasks to my list, so I wrote a simple bash script called goodmorning.sh. It uses the command prompt client to quickly add a bunch of tasks to my todo list of choice. I run this script first thing in the morning every workday, and I like it better than any built-in system I’ve found for recurring tasks, because it’s fully under my control.
    1. 5 Reasons to take into account like a trusted service-provider if you should be struggling to find a trusted instructional writing provider to find the informative article, then you are probably the most acceptable site.<br> Before beginning your assurance, you have to know of the factual statements of this service corporation. You would like to learn more about seeing co-authors hired by your website, that the total amount of dollars repay policy, etc.. Until you imagine of the provider to eventually become reputable. In the event you are looking for appropriate tips, then move to utilize this particular component to master has turned into a very reputable mission writing service.

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  3. Nov 2019
  4. Oct 2019
    1. The comment length is limited to 600. But sometimes I want to post a link to some code on typescriptlang.org/play whose URL is ~ 650 chars long.
  5. Aug 2019
  6. Apr 2019
    1. It is more to the point that Kalakaua’s reign was, in a material sense, the golden age of Hawaiian histor

      This is an important economic context to note, because it establishes a certain legitimacy to Kalakaua in economic terms, but it is also important to consider what other consequences were such as sustainable polices. What specific changes exactly made things shift?

    1. In the end

      Within my parish it went like that: I, a studied theology - once roman catholic - had joined the old catholic church a couple of years ago... after the early death of my brother I decided to use my studied talents within this church. The priest in my church was pleased to have a educted help and nugged me to get credits also within old catholic church for my finished studied - though i work within the IT Business. in the End I was sent to a small parish in vienna to help as Lector - not ordained but integrated within our hierarchy... So I got to know the people in this parish. I noticed i will have to spent nearly every sunday to get to know the people.. and to give them the chance to get acquainted ... When the Priest in this parish decided not to bury the burden of beeing responsible the parish stood empty... The bishop asked me to take over - beeing there and doing workships as good as gets - only once every couple of months the bishop could service us... so I did and prepared to get ordained as Deacon and then Priest. So it started 2010, Deacon 2011, Priest 2012 and elected Reverend 2014. But I was still working within the IT-Business - until today.. I reduced working time there... but now I have do do more work there again... the Parish will notice my lack of time and energy. I tried to get a valuable substitute for all the ministry lays can do in a parish, but the new bishop denied me help - this could detoriate the established order of the ordained priest - fear in their hearts that they could loose their full time jobs when lays get payed for their work - instead of the ordained priest. ... (sic!) I am a bit confused - am I in the rights church? is old-catholic not liberal and open minded? ... So I am searching for a compas to get my parish further on the way to beiing able to serve themselve... even without help from the bishop.

    1. ConceptNet is a freely-available semantic network, designed to help computers understand the meanings of words that people use.

      this is super cool

  7. Mar 2019
    1. YouTube playlist of my classes' Student Production Award winning projects from the Ohio Valley chapter of the National Academy of Television Arts and Sciences (the organization behind the Emmy awards).

  8. Feb 2019
  9. Jan 2019
    1. same old anthropocentric bedtime stories

      Is Aliens in Underpants Save the World anthropocentric?

    2. here are representations on the one hand and ontologicallyseparate entities awaiting representation on the other

      Ok, I think this is it. This is her whole thing; her thesis. And it is one hell of a thesis.

    3. healthy skepticismtoward Cartesian doubt

      lol, but for real, what Barad is suggesting really is difficult to do, or at least I'm finding it difficult to do.

      We believe words are more understandable and apprehensible than the physical world. We believe words are more understandable and apprehensible than the physical world. We believe words are more understandable and apprehensible than the physical world. . .

      It seems crazy because our society is so science and tech driven, but she's right. We believe words to be prior (ontologically) to the world around us because they are a part of "us," our own minds.

      Distorting Descartes's famous thought experiment here seems to help me understand this. While I suspect the average person could be pushed into admitting the possibility of an evil demon spinning an elaborate hoax for you, deceiving your physical senses and tricking your brain, I can't imagine finding anyone who would admit the opposite. The opposite would be that the external world exists largely as you perceive it. The demon is not manipulating your experience of the natural world at all. Instead, he is tricking you into believing you exist.

      We're so Cartesian we can't even conceive of it being otherwise. Perhaps Spinoza would help here, as well as other monist ontologies?

      Someone please redeem this annotation I don't even know what is happening anymore.

    4. “appearance” makes its first appearanc

      "What is" instead of "which one?"

  10. Oct 2018
  11. Sep 2018
  12. Aug 2018
    1. the kids are all right

      Given danah's age, I would suspect that with a copyright date of 2014, she's likely referencing the 2010 feature film The Kids are Alright.

      However that film's title is a cultural reference to a prior generation's anthem in an eponymous song) by The Who which appeared on the album My Generation. Interestingly the lyrics of the song of the same name on that album is one of their best known and is applicable to the ideas behind this piece as well.

      https://www.youtube.com/watch?v=ETvVH2JAxrA

  13. Jul 2018
    1. To create unassailable intention, take the intent outside of your mind and create a symbol of intention in the real world. It doesn’t even have to be writing. This is why it’s so effective to put out your gym clothes for the morning ahead. That is a sign of intention in the real world, outside of your crowded thought pool.
  14. Apr 2018
    1. Trying new approaches is a strategy in which some womenbegan to understand and interact within their worlds insomewhat different ways, taking advantage of new optionsthat became apparent.

      I argue that the entire play is in this stage, the last stage. her way of trying new apporaches is making up different realities and people who each see this situation as something much different and far more dramatic/tramautic

    2. Getting on with it had much todo with the women accepting some of life’s realities.

      something that sarah doesnt do. instead of accepting she continues to fabricate these different realities in order to almost worsen her actual trauma.

    3. FindingGod’s strength within was the emotional and spiritualfoundation and the necessary antecedent of “regaining mycomposure.”

      this is good and all but I dont think she found strength in God. it might've been the opposite. closer reading needed

      Sarah's relationship with God has been completely skewed. Her mother urged herfather to be "jesus" a savior to the black race. he was supposed to heal the misery of the black man, but instead he ended up wanting to escape his blackness.

      Her foundation of christ is just as broken as her foundation in her father. by her line "I always belived my father to be God" it means that she used to have faith in him. used to have faith in him as a black man like her mother did. but when he went off and married a white woman she lost her ability to have faith in anything.

      to her, her father marrying a white woman would be like jesus endorsing the anti-christ. it is absolutely blasphemous in chrisitan belief and would challenge the entire lifestyle and existance of a christians religious identity.

  15. Feb 2018
    1. songs

      All that I have given up to this let them serve as examples of the way in which the Connaught peasant puts his love-thoughts into song and verse, whether it be hope or despair, grief or joy, that affect him. (147)

      In these final lines of the book, the reader is offered Hyde’s selection of songs as a faithful and complete insight into vernacular Connacht song about the theme of love. Moreover, Hyde suggests that in reading this anthology one achieves a good degree of familiarity with an idealized, essentially native ‘Connaught peasant’.

      Although speakers in the songs are variously male and female, and the reasons for separation from absent lovers differ, the experience of love is fairly uniform throughout. It is a sore experience of unrealized desire. That scenario produces a pronouncedly virtuous image of the ‘Connaught peasant’ for a number of reasons.

      The reader encounters deep loyalty where admiration is unstinted by forbiddance of love because of emigration, lack of requital, or death. ‘Úna Bhán,’ for example, is preceded by a long passage explaining how deeply a bereaved lover missed the fair Úna after, until he himself passed away. Also, Hyde’s anthology is particularly rich in its examples of similes drawn from the natural world. See ‘my love is of the colour of the blackberries’ (5) in ‘If I Were to Go West’, ‘I would not think the voice of a thrush more sweet’ (27) in ‘Long I Am Going,’ and ‘My love is like the blossom of the sloe on the brown blackthorn’ (31) in ‘An Droighneán Donn’. In the vivid rendering of these images, the beauty of the desired lover is stressed, and the delicate sensibility of the speaker is inherently implied. The Connaught peasant is thoroughly valorized as a result.

      Accounting for consistencies among what anthologies include, and among what they exclude, can highlight their organizing agenda. One obvious example in the area of Irish Studies is the Field Day Anthology controversy, detailed in depth by Caitríona Crowe in The Dublin Review: https://thedublinreview.com/article/testimony-to-a-flowering/

      In the case of Hyde’s Love Songs, consistencies among excluded material strengthen our perception of how actively he sought to contrive an estimable image of the Connaught peasant. Though Hyde claims his selection is emblematic of the love-thought of that idealized personage, he does not provide any examples of la chanson de la malmariée. This variety of song is so widespread that Seán Ó Tuama, who was the principal authority on the theme of love in Irish folksong, included it as one of five major genres in his article ‘Love in Irish Folksong’ (in the book Repossessions: Selected Essays on the Irish Literary Heritage. Such songs are an expression of grief by a young woman unhappily married to an elderly man.

      If we are to view the songs anthologized by Hyde in a broader context of Connacht songs about love, an awareness of the chanson de la malmariéé is required. Faoi Rothaí na Gréine (1999) is a relatively recently published collection of Connacht songs. The collecting work was done in Galway between 1927 and 1932 by Máirtín Ó Cadhain, and latterly edited by Professor Ríonach Uí Ógáin. ‘An Droigheán Donn’, ‘Úna Bhán’, and ‘Mal Dubh an Ghleanna’ are common to Faoi Rothaí na Gréine and Love Songs of Connacht. The inclusion in the former of two famous songs of the malmariée genre, ‘Dar Mo Mhóide Ní Phósfainn Thú’ (I Swear I Wouldn’t Marry You), and ‘Amhrán an Tae’ (The Tea Song) demonstrate the strong presence of that genre in the ‘love-thought’ of vernacular Connacht song.

      This way of framing discussion of Love Songs of Connacht invites close interrogation of Hyde’s biases. The choice of material for inclusion and exclusion is ideologically cohesive, to the specific end of creating a valorous image of the idealized native peasant. In my M.A. thesis, I might further refine the line of argument pursued in this annotation, and use it as the basis on which to build a discussion of Hyde’s particular ideological motivations.

    2. Connacht

      'I have compiled this selection out of many hundreds of songs of the same kind which I have either heard or read, for, indeed, the productiveness of the Irish Muse, as long as we spoke Irish, was unbounded.' (vi) This point in Hyde’s preface to Love Songs of Connacht is relevant to two questions that my M.A. thesis preparation is concerned with.

      ● What are the ways that works of the Irish Revival period express the idea that a natural cultural inheritance might be recuperated through art?

      ● What are the reasons for such works to treat of rural folkways as a repository of essentially native identity?

      Hyde illustrates that an awareness of the significance of the Irish language within a revivalist milieu will be required for informed discussion of the questions stated above.

      Proper-noun naming of an ‘Irish Muse’ suggest that there is such a thing as some essential indigenous genius, which lies in wait of stimulation. An idea of the Irish language emerges whereby it is connected intimately with a native genius, and holds inherent power to spark creativity.

      Of course, this line of argument proffers Hyde’s translations – through their close linkage with the Irish language – as stimuli for new artistic production. It works well as a way of turning Hyde’s skill as a linguist into a selling point for his book.

      In so doing, it highlights that a perceived inter-connection between language and an essentially native worldview was a major part of the book’s appeal. The representation of that connection in this and other works becomes important to my first research question as a result. An implication for my second research question is that I should consider the Irish language as a key part of the symbolic importance which attached to rural populations.

    3. Abhráin

      The formatting of e-books on Internet Archive does not allow hypothesis.is users to annotate the books’ text. In annotating Hyde’s Love Songs of Connacht for the EN6009 Annotate-A-Thon, I have attached annotations to the text beneath the scanned images. Extracts and corresponding page numbers are placed at the beginning of each annotation, in order to properly contextualize my responses.

    1. Máire Ní Mhongáin

      As Ciarán Ó Con Cheanainn writes in Leabhar Mór na nAmhrán, the oldest written version of this song dates to 1814, and is found in MS Egerton 117 in the British Library. Oral lore in Conneamara has it that Máire Ní Mhongáin’s three sons joined the British Army, and that Peadar deserted soon after joining, and emigrated to America. It seems probable that their involvement was in the French Revolutionary Wars or the Napoleonic Wars, the major conflicts fought by the British Army in the final decade of the eighteenth century and the first decade of the nineteenth respectively.

      Máire Ní Mhongáin seems to have resonated among Irish emigrant communities in the United States. My evidence for this is that Micheál Ó Gallchobhair of Erris, County Mayo, collected songs from Erris emigrants living in Chicago in the 1930s, over a century after the occasion of ‘Amhrán Mháire Ní Mhongáin’s’ composition. It features in his collection, which you access via the following link: http://www.jstor.org.ucc.idm.oclc.org/stable/20642542?seq=2#page_scan_tab_contents

      The virulent cursing of departed sons by the mother, named Máre, produces the effect of striking g contrasts with John Millington Synge’s bereaves mother, Old Maurya, in Riders to the Sea.

      My Irish Studies blog features an in-depth account of typical features of the caoineadh genre to which Amhrán Mháire Ní Mhongáin belongs. You can access it via the following link: johnwoodssirishstudies.wordpress.com/2018/01/03/carraig-aonair-an-eighteenth-century-west-cork-poem/

    1. Search alphabetically by song title

      This website provides important context for the exploration of a research question I am addressing in my M.A. thesis preparation.

      The portrayal of female personages in revivalist literature sets them in signally passive roles. This is most clearly at issue in the work of that period’s two foremost dramatists. In W.B. Yeats’ Cathleen Ni Houlihane, the female protagonist does not pursue her own course of action, but rather serves to inspire male heroism (P.J. Mathews discusses the play’s portrayal of female passivity at length in a piece, see http://www.rte.ie/centuryireland/index.php/articles/literature-and-1916). In The Only Jealously of Emer and The Countess Cathleen the value of women to society is achieved through acts of self-sacrifice for the benefit of significant male others (Christina Wilson has argued similar points in great detail: http://chrestomathy.cofc.edu/documents/vol5/wilson.pdf).

      In John Millington Synge’s Riders to the Sea, we encounter a blending of the taste for passive female characters with a revival fascination with the rural west. Old Maurya’s reticence and stern faith in God, following the drowning of her five sons, established her as the moral centre of her native Aran community. Her monologue in the play’s ending concentrates our attention on the community’s willingness to surrender to tragic fate, which is always threatened by the danger of the sea (the play is available to read online at this link: http://www.one-act-plays.com/dramas/riders_to_the_sea.html).

      What is interesting to me is that images of a massive female subject, favoured by Abbey playwrights who sought to stress the cultural specificity of Ireland, differ strongly with some prominent portrayals of the female subject in vernacular literature in Irish. In my annotation of this archive, I will provide examples of some genres of folk song – composed by females, and traditionally sung by female singers – that contradict ideas of a female subject as passive sufferer of fate. Annotations will include translations to English.

      After highlighting these features of oral literature in Irish, I will have laid down substantial grounding for a discussion of the ideological motivations of revivalist authors’ depiction of female subjects. It is interesting that certain tropes of a national identity, which these authors consciously sought to create, can be seen as divergent with realities of the social group which was most fundamental to that identity. This observation encourages consideration of European intellectual currents which might have influenced revivalist writers, romantic nationalism in particular.

    2. Songs

      Hypothesis.is allows for annotation of various pages of a website. On this homepage, I have highlighted all text links to the other pages I have annotated.

  16. Nov 2017
  17. instructure-uploads.s3.amazonaws.com instructure-uploads.s3.amazonaws.com
    1. flounder in ignorance

      I don't like the notion of floundering in ignorance or sharing "our" self-evident truth. The understanding of the child is their self-evident truth. They are only ignorant to what is viewed as correct, their understandings are true and logical to them and should not be dismissed. This creates the deficit mindset and stalls learning

  18. Sep 2017
    1. fifth grade as a year of remediation.

      This is terrifying to think that 5th grade is considered almost a gateway grade for future success and thus requires remediation...

    1. (29)

      This quote resonates with me because it reminds me with a discussion I had with my mother. I said I was worried about climate change and expressed concerns that humans aren't doing enough to work against it. My mother responded by saying "It took me a while to realize that the world is going to come to an end whether we like it or not. It could be in twenty years, it could be in twenty thousand, but it's going to happen eventually. And it took me awhile, but I know I must accept this fact."

    1. How can we draw many different bootstrap samples from the original sample if each bootstrap sample must contain the same number of cases as the original sample? If we allow every case in the original sample to be sampled only once, each bootstrap sample contains all cases of the original sample, so it is an exact copy of the original sample. Thus, we cannot create different bootstrap samples.

      So, bootstrapping without replacement doesn't allow for ANY bootstrapping regardless of sample size?

  19. Aug 2017
  20. Apr 2017
    1. Who is to say that robbing a people of its language is Jess violent than war? -RAY GWYN SMITH'

      This is particularly evident when examining American policies aimed at "civilizing" native peoples and remaking tribal worlds in the image of America (and by extension, England and Western civilization). A central piece of the violence the American government perpetrated against Native peoples of North America was forcing them to abandon their own languages in favor of English. In other words, "taming" the native populations of North America inherently involved the "taming" of a "wild tongue."

  21. Oct 2016
    1. While My Guitar Gently Weeps (оригинал The Beatles*) Под грустный плач моих струн** (перевод Александр Гаканов) I look at you all see the love there that's sleeping Смотрю, как во всех вас любовь засыпает, While my guitar gently weeps Под грустный плач моих струн. I look at the floor and I see it need sweeping Смотрю, как с полов грязь давно не сметают, Still my guitar gently weeps Под грустный плач моих струн. I don't know why nobody told you Не знаю, как - никто не скажет, How to unfold you love Вдохнуть любовь мою в вас. I don't know how someone controlled you Не знаю, кто, но вдруг однажды They bought and sold you Вас купит и продаст. I look at the world and I notice it's turning Смотрю я на мир - не устал он крутиться, While my guitar gently weeps Под грустный плач моих струн. With every mistake we must surely be learning На каждой ошибке должны мы учиться, Still my guitar gently weeps Под грустный плач моих струн. I don't know how you were diverted Не знаю, кто вас в мрак вгоняет, You were perverted too Кто замутняет вас? I don't know how you were inverted Не знаю, кто вас изменяет, No one alerted you И знать никто не даст. I look at you all see the love there that's sleeping Смотрю, как во всех вас любовь засыпает, While my guitar gently weeps Под грустный плач моих струн. I look at you all Смотрю на всех вас... Still my guitar gently weeps Под грустный плач моих струн... ** поэтический (эквиритмический) перевод с элементами творческой интерпретации * - существует кавер композиции While My Guitar Gently Weeps в исполнении Santana feat. India.Arie & Yo-Yo Ma
  22. Jul 2016
    1. Adults are looking down on teens who use marijuana because of the setting the teens are using them in.

      i actually disagree because if u think about it marijuana is not all that bad. marijuana does have some effect but marijuana couldn't eat up your mind like that to use cocaine. i could be wrong but i also think people have different opinions

    1. Mình học giỏi hơn là làm, để người Mỹ chấp nhận, mình cần là người giỏi nhất cần tập trung mới trở thành giỏi nhất được tập trung vào nghiên cứu ở Hà Nội này ư?!

  23. Mar 2016
    1. “Beer.” He drew that beer and cut it off

      "Beer", Tom said. I was unsure whether the bartender truly noticed our appearance. Without further notice, he reacted on Tom's inquiry, drew the beer and cut it off. He seemed oddly absent, as if his mind where somewhere far away.

    2. Every one was very respectful to the peroxide blonde, who said all this in a high stagey way, but Alice was beginning to shake again. I felt it sitting by her.

      Everyone of teen titans was fighting the evil, but yet very respectful old blonde enemy called The Peroxide Blonde, who said: "jingle bells, jingle bells, jingle all the way", in a high pitched and powerfull voice, but big fat Alice, which was the greatest superhero of them all, was beginning to shake her milkshake to gain street credit to obtain the blue diamond's powers. I could feel the power increasing jumping on the trampolin next to her.

    3. “Did you know him?” one of the men asked.

      "Did you know him?" one of the men asked, more out of naked curiosity than of an actual interest in the emotional relations of a whore.

    4. The bartender didn’t answer him. He just looked over our heads and said, “What’s yours?” to a man who’d come in. “Rye,” the man said. The bartender put out the bottle and glass and a glass of water. Tom reached over and took the glass off the free-lunch bowl. It was a bowl of pickled pig’s feet and there was a wooden thing that worked like a scissors, with two wooden forks at the end to pick them up with. “No,” said the bartender and put the glass cover back on the bowl. Tom held the wooden scissors fork in his hand. “Put it back,” said the bartender.

      The bartender didn't answer him even though Tom asked very directly with a potent tone. He just looked absent-minded over our heads and spitted, "What's yours?" to a tall stranger who'd come in. "Rye," the funny looking tall fellow said. The bartender scooped the bottle and glass over the bar counter, and poured a glass of ice cold water.

    5. “I’m ninety-six and he’s sixty-nine,” Tommy said. “Ho! Ho! Ho!” the big whore shook with laughing. She had a really pretty voice. The other whores didn’t smile.

      "I'm ninety-six and he's sixty-nine," Tommy said in a joking tone.

      "Ho! Ho! Ho!", the big whore were almost shaking of laughter. "She has a really pretty voice" I thought to myself. The other whores sat with blank stares and didn't seem find Tommy's joke funny at all.

    6. “It’s a lie,” Peroxide said proudly.

      "It's a lie", the peroxide blonde repeated, refusing to let Alice get away with accusing her of such a thing. She was proud of what she had said.

    7. “It’s true,” said Alice in her nice voice. “And it doesn’t make any difference to me whether you believe it or not.” She wasn’t crying any more and she was calm.

      "It's true" said Alice in her nice voice which was the only thing nice about her. "And it doesn't make any difference to me whether you believe it or not because it's my belief and that is individual." She wasn't crying anymore because she just realized this herself while saying it out loud. She was calm because she had found comfort in the truth of her own words.

    8. “The other way from you,” Tom told him.

      Tom was rude, and said: "The other way from you", in an arrogant voice. He walked away without looking back, annoyed with everyone at the station.

    9. “You can interfere with this one,” he looked at the cook. “He likes it.”

      "You can interfere with this one," said the man and turned his eyes towards the cook. "He likes it," he said, obviously indicating that the cook was sexually disoriented.

  24. Jan 2016
  25. Sep 2015
  26. Jul 2015
    1. fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps

      These clothes often are stereotypes of urban bodies for black youth. In contrast, I would say that the opposite response of polo shirts, bow ties, and conforming attire that many black boys wear in an effort to fit in with the dominant culture--through assimilation--is also a form of fear.

    2. The question is unanswerable, which is not to say futile.

      Is the answer undefined because respect for our common humanity has no specific path? Each person must find his or her own terms of connection with every individual since we combat tendencies in varied ways when we encounter our differences.

      Perhaps, when we struggle to define difference as either weakness or strength, we open the door for the challenge of racism and other social inequities. Perhaps difference, when counted as a necessary glue--a common bond--to elevate humans to being more collectively than who we are individually, is what we grapple with because we see it as isolating when we should see it as our hope for attaining our greatest human character once we see difference as a function of our collective wealth--our interdependence on each other--rather than our independence to stand in contrast to one another.

    3. This legacy

      legacy = heritage = systemic inequity = cloaked hoods reminiscent of the hoods worn by KKK and their ideological superiority

    4. the police departments of your country have been endowed with the authority to destroy your body

      I am hesitant to place this broad sense of authority on the police department. I do not think it is a department; instead, I believe it to be people cloaked in masks of justice Some believe in a false image of of others based on color: they see color and not a person, an image and not a heart, a stereotype and not a son or a daughter.

      When the person in uniform starts seeing problems and not people, they take on the systemic, divisive heritage of inequity that manifests itself in racists, sexists, social hierarchies that destroy the humanity in all of us.

    5. the Dream rests on our backs

      If a people's wealth, being, or privilege is based on standing on the backs of others, the struggle or jeopardy of the situation is that they are living on uncertain time--a time that will disappear once those who are on their backs eventually stand straight. For those who stand on the backs of others, they have not known true work for what they have attained since they have not earned what they have by their own efforts--at least not on the basis of their own grit and determination that emerged from their personal character of inner strength and resilience. They must live lives continually wondering when the dream will end, when the property will be returned to those who have rightfully fought for what is in the hands of a usurping group.

      A usurped dream is a delusion, a farce, a hoax, that survives on borrowed time, terms, and values. For those who benefit from its ongoing perpetuation, the dream is more of a pending nightmare.

    6. I would have you be a conscious citizen of this terrible and beautiful world.

      Yes

    7. I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know.

      A powerful lesson .. a truth in America ... and a gift from a father to a son that all that comes before leads to ...

    8. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.

      I saw this reference in a review of the book ... amazing to think about ...

    9. I have raised you to respect every human being as singular, and you must extend that same respect into the past.

      A great lesson ...

    10. I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one.

      How did we all get hooked into that show and its underlying narrative?

    11. But my history professors thought nothing of telling me that my search for myth was doomed, that the stories I wanted to tell myself could not be matched to truths.

      What? Is that true? or perception of the past?

    12. Why are they showing this to us? Why were only our heroes nonviolent?

      Interesting ... and this is what we show and explain in school today, too, right? Peaceful protest ...

    13. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach.

      This seems to be the center of this whole piece, in my opinion.

    14. To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us.

      This was the reality of despair. Or is the reality of despair. How do we fix this? How?

    15. There is nothing uniquely evil in these destroyers

      I don't agree. Maybe not uniquely. But evil, nonetheless.

    16. What I told you is what your grandparents tried to tell me: that this is your country, that this is your world, that this is your body, and you must find some way to live within the all of it.

      Man. Powerful moment. I can see him. I can see his son. I see the shadows of history. And even in the sadness, I see something .. a glimmer. Perhaps, as a father, I am projecting. So be it. This is one of those moments, the lesson that will linger.

    17. I was sad for you

      This phrase makes the political so personal, as he intends. It really hits the heartstrings .. and I feel like I am intruding here, don't you? As if I shouldn't be reading this talk between father and son ... as if annotating in the margins is infringing on that bond that the writing is creating. Or is that me?

    18. And I remembered that I had expected to fail.

      This is a sad commentary on our times, when such an articulate man either can't find the words, or has the words but know they won't matter. Or something else I am not privy to.

    19. JUL 4, 2015

      Hard not to relate this piece to another great statement of African American experience: Frederick Douglass's 1841 speech “What to the Slave Is the Fourth of July?”

      Image Description

    20. lose my body

      I'm just trying to imagine how it might make Coates son squirm to have his dad talk to him about his body. I guess I'm squirming a bit too. I'm expecting to hear about racism, but here I'm being asked to think about a body.

  27. Apr 2015
    1. Subcellular Anatomy Ontology

      The Subcellular Anatomy Ontology has now been subsumed into the Gene Ontology Cell Component ontology. Roncaglia et al. 2013

    2. hrough these relationships, the SAO allows us to relate macromolecules to subcellular structures, parts of cells to a whole cell or to higher-order brain structures.

      These relationships were not subsumed by GO Cell Component.

    3. that takes advantage of first-order logic

      Not sure that this statement is correct, that is, does ontology require the use of first-order logic.

    4. experimental methodologies tend to reveal only a limited aspect of nervous system organization

      "tend"? I wonder why I used such a weak word here. We do not have any experimental methodology that reveals a complete picture of nervous system organization.