View allAll Photos Tagged Problematic
A sneak preview of the seventh in Tony Comstock’s ongoing Real People, Real Live, Real Sex documentary series, Brett and Melanie: Boi Meets Girl is an exploration of sexual pleasure in committed relationships and the problematic place of explicit sexuality in cinema. ”Brett and Melanie” depicts a butch/femme couple, and opens up questions about strength and vulnerability in the context of how we portray and interpret gender. Throughout Brett and Melanie’s interview, there is a constant dance of who is strong for whom, of who is vulnerable and who nurtures; and this dance continues when Brett and Melanie make love.
By including frank footage of Brett and Melanie’s lovemaking along with their candid testimony, the film also opens up questions about the meaning of reality in the context of documentary filmmaking, and explodes preconceptions about the place of sexuality and eroticism in cinema.
Curated with Colin Weatherby.
Tony Comstock has been a filmmaker and photographer for more than 20 years. In a world awash in sexualized imagery, why does so little of it speak to the common pleasurable reality of sex? He has explored this and other aspects of the human condition. Subjects of Comstock’s films have included love, sex, 9/11, indigenous fisheries, hurricanes, refugees, HIV/AIDS orphans, and the visualization of God. His current focus is the Real People, Real Life, Real Sex series. Reaction to these films has ranged from film festival laurels and critical and popular acclaim, to police raids on screenings and intimidation of DVD retailers.
Diana Cage is the managing editor of Velvetparkmedia.com and author of several books on sex and sexuality including, Girl Meets Girl: A Dating Survival Guide and Box Lunch: The Laypersons Guide to Cunnilingus. She is the former editor of On Our Backs, the only lesbian sex magazine made by women, and host of her own show on Sirius XM. Featured in the Here! Television series Lesbian Sex and Sexuality, she was also named one of GO magazines 100 Women We Love. Her newest book, A Woman’s Guide to Sexual Ecstasy, will be out next spring.
Lisa Vandever is co-founder and director of CineKink, an organization that recognizes and encourages the positive depiction of sexuality in film and television. She curates and oversees an annual film festival and touring series designed to promote and showcase such works. A producer and consultant with over twenty years of experience in film and television, Vandever was formerly the director of programming for a regional network of public television stations, worked as a development executive for two New York-based independent production companies and was associate producer of the Sundance award-winning feature film, “Songcatcher.”
Vandever holds an MFA in Film and Video from Northwestern University and a BA in Telecommunications and Film from the University of Oregon. She is currently producing and directing her own documentary, A Public Voyeur, a profile of fine-arts photographer Barbara Nitke and her landmark legal challenge against the federal government’s CDA obscenity law.
Practice/5 - Greg Speed's BSA was proving a bit problematic, so he had the Cheney Triumph as back up.
Tokyo Tower (東京タワー Tōkyō tawā?) is a communications and observation tower located in Shiba Park, Minato, Tokyo, Japan. At 333 meters (1,091 ft), it is the tallest self-supporting steel structure in the world and the tallest artificial structure in Japan. The structure is an Eiffel Tower-inspired lattice tower that is painted white and international orange to comply with air safety regulations.
Built in 1958, the tower's main sources of revenue are tourism and antenna leasing. Over 150 million people have visited the tower since its opening. FootTown, a 4-story building located directly under the tower, houses museums, restaurants and shops. Departing from here, guests can visit two observation decks. The 2-story Main Observatory is located at 150 meters (492 ft), while the smaller Special Observatory reaches a height of 250 meters (820 ft).
The tower acts as a support structure for an antenna. Originally intended for television broadcasting, radio antennas were installed in 1961 and the tower is now used to broadcast both signals for Japanese media outlets such as NHK, TBS and Fuji TV. Japan's planned switch from analog to digital for all television broadcasting by July 2011 is problematic, however. Tokyo Tower's current height is not high enough to adequately support complete terrestrial digital broadcasting to the area. A taller digital broadcasting tower known as Tokyo Sky Tree is currently planned to open in 2011.
Tokyo Tower (東京タワー Tōkyō tawā?) is a communications and observation tower located in Shiba Park, Minato, Tokyo, Japan. At 333 meters (1,091 ft), it is the tallest self-supporting steel structure in the world and the tallest artificial structure in Japan. The structure is an Eiffel Tower-inspired lattice tower that is painted white and international orange to comply with air safety regulations.
Built in 1958, the tower's main sources of revenue are tourism and antenna leasing. Over 150 million people have visited the tower since its opening. FootTown, a 4-story building located directly under the tower, houses museums, restaurants and shops. Departing from here, guests can visit two observation decks. The 2-story Main Observatory is located at 150 meters (492 ft), while the smaller Special Observatory reaches a height of 250 meters (820 ft).
The tower acts as a support structure for an antenna. Originally intended for television broadcasting, radio antennas were installed in 1961 and the tower is now used to broadcast both signals for Japanese media outlets such as NHK, TBS and Fuji TV. Japan's planned switch from analog to digital for all television broadcasting by July 2011 is problematic, however. Tokyo Tower's current height is not high enough to adequately support complete terrestrial digital broadcasting to the area. A taller digital broadcasting tower known as Tokyo Sky Tree is currently planned to open in 2011.
Bocconia frutescens. Alien & aggresive = invasive. This species is especially problematic in upcountry Maui.
he has a problematic left ear... he lets me treat his healthy right ear.. and doesn't let to do left one...
Is psoriasis curable :- There's no remedy for psoriasis yet, however there are numerous approaches to get help from the indications of this problematic infection.
Psoriasis is perhaps the most widely recognized skin diseases. In excess of 125 million individuals all through the world have psoriasis. This constant problem influences individuals, everything being equal. Psoriasis is by all accounts acquired.
The condition causes skin redness and aggravation that can show up anyplace on the body. A great many people with psoriasis have thick, red skin with flaky, silver-white patches. There is no realized method to forestall psoriasis. It isn't infectious.
Psoriasis is the most widely recognized immune system infection. Specialists think it likely happens when the body's invulnerable framework assaults solid cells, confusing them with perilous substances. Dependent upon 33% of individuals with psoriasis may likewise have a type of joint inflammation called "psoriatic joint inflammation," in which the resistant framework additionally assaults the joints.
By and large, psoriasis disappears and afterward erupts once more. The triggers that welcome on psoriasis include: stress, dry air, diseases, skin wounds, a few medications, to an extreme or too little sun, chilly climate, drinking a lot of liquor and smoking.
In the event that you have a debilitated invulnerable framework, you may encounter more serious side effects from psoriasis. A debilitated invulnerable framework accompanies rheumatoid joint pain, chemotherapy and AIDS.
There are an assortment of psoriasis types. These include:
Plaque. This is the most well-known kind of psoriasis. This produces thick, red patches of skin covered by flaky, silver-white scales.
Erythrodermic: This is the most un-regular kind of psoriasis. The skin redness is exceptionally extreme and can cover your whole body with a red, stripping rash that can tingle or consume strongly.
Guttate. This influences individuals more youthful than 30 and is typically set off by a bacterial disease like strep throat. It's set apart by little wounds on the storage compartment, arms, legs and scalp.
Reverse. The indications of opposite psoriasis incorporate skin redness and bothering in the armpits, crotch, and in the middle of covering skin. It's more normal in overweight individuals and is deteriorated by erosion and perspiring.
Pustular. This is an unprecedented sort of psoriasis that can happen in huge patches. It for the most part creates discharge filled rankles after your skin gets red and delicate
psoriasistreatment.in/is-psoriasis-curable/
Visit this site for more information..
The churches of Canterbury have proved to be problematic for me. Apart from the Cathedral, which although open charges to enter, most of the others I have found always locked.
That we do not travel into Canterbury very often, due to the dreadful traffic, means that I take the chance when around to check on a church as we pass, which will be locked.
So, it was a surprise after leaving the hifi store, and wandering down Church Street, to see a sandwich board outside St Paul's, was this my lucky day?
In more ways that one! As I met the head of Kent Mother's Union who were having a fair inside the church, and after some chatting, and me explaining how hard it can be to get into some churches, I was given the number of her PA and just pone when you want to get in a church!
With the fair, I did not get all the details of the church, but enough to see this is a fine church, some great tile work around the altar. One to return to, at some point when I can get in......
------------------------------------------------------
Why ‘St. Paul’s without the Walls’? The word ‘without’ once meant ‘outside’. This Church was built ‘without’ (outside) the city walls now just across the ring road. We refer to it here also as just ‘St. Paul’s’.
The origins of St. Paul's Church and the reason for its existence lie in the proximity of the ruins of the Abbey (now called St. Augustine’s). It is believed that it was built as a chapel by the abbey for local people and overseen by them as a place of worship and instruction.
In 1300 however there was a controversy between the Abbey and the Archbishop in regard to the right to present a priest to the ‘living’ (install a priest paid to minister here).
The Archbishop seems to have won. Parishioners had the right to be buried in the Abbey cemetery and in 1591 a burial area was created in Longport (now closed and since 1951 an open space at the bottom of St. Martin’s Hill).
Sometime in the last quarter of the 13th century the Church was enlarged eastwards creating the space now occupied by our organ ( built in 1901).
In the organ space and sadly no longer visible there is another piscina and a three tiered seat or sedilia for the priest and deacons.
A further extension took place around 1320 southwards creating a second larger aisle and a great east window. The south wall was pulled down to be replaced by purbeck marble pillars and a further wall.
Dissolution of the Monasteries c1540 had a serious economic effect on the City of Canterbury. The destruction of Thomas Becket’s tomb meant no more pilgrims and a great loss of income. In 1570 a Visitation (inspection by senior clergy) recorded that there were 90 houses in this Parish and 243 communicants. In 1681 St. Paul's was united with the ancient church of St. Martin.
The worshippers at St. Martin’s were ordered to view St. Paul’s as ‘their proper church’ (fortunately they seem to have stayed at St. Martins!) (Both parishes continued side by side until the 1970s when the Parish of St.
Martin & St. Paul was formed with one Parochial Church Council). By the early 19th Century St. Paul’s was described as ‘a small, mean building’ and in poor repair. All that would change with the advent of William Chesshyre!
The print of St. Paul's in 1828 shows a rather shabby building in a busy street. In 1842 William John Chesshyre arrived as Parish Priest. He was a wealthy man who resided in his mother’s house at Barton Court (now Barton Court Grammar School on St. Martin’s Hill/Longport).
Chesshyre died in his fifties in 1859 but in his seventeen years in the Parish he oversaw a dramatic extension and refurbishment of St. Paul's under George Gilbert Scott as well as the founding of St. Paul's School (closed and demolished in the 1960s).
The tower was substantially rebuilt and a third aisle built southwards creating the space we enjoy today. An elaborate altarpiece was created in the sanctuary with the choir seated in the traditional chancel under a decorated ceiling. A new font replaced the ancient one now stored in the Church cellar in three pieces. Whatever nave seating existed was replaced by pews provided under a national church scheme to help clergy pew their churches.
n 1985 Canon Reg Humphriss oversaw a reordering (programme of interior changes) project that brought the altar forward, removed the altarpiece and moved the choir to the north aisle. The font was also moved from its traditional place at the back of the Church to its present position. This opening up of space reflected changes in worship patterns but it meant the loss of the chapel and the positioning of the choir rather close to the very powerful organ. In 2012-2013 a further reordering took place.
The key element of this was the replacement of the fixed pews with modern seating allowing creative use of space and the restoration of the chapel. New choir stalls enabled the choir to be positioned further from the organ. In line with current developments new technology has been installed including a screen that descends electronically from the tie beam over the chancel. The chancel itself was levelled and extended and recarpeted and new digital lighting installed. We are now able to offer traditional and innovative worship and welcome people to use the church for concerts and conferences using also the Parish Centre built in 2005.
Made by members of the Canberra Quilters' modern quilting group for the Canberra Quilters Exhibition 2015.
Ratanakiri's tourist industry is rapidly expanding: visits to the province increased from 6,000 in 2002 to 105,000 in 2008. The region's tourism development strategy focuses on encouraging ecotourism. Increasing tourism in Ratanakiri has been problematic because local communities receive very little income from tourism and because guides sometimes bring tourists to villages without residents' consent, disrupting traditional ways of life. A few initiatives have sought to address these issues: a provincial tourism steering committee aims to ensure that tourism is non-destructive, and some programs provide English and tourism skills to indigenous people.
In the 1960s, the ascendant Khmer Rouge forged an alliance with ethnic minorities in Ratanakiri, exploiting Khmer Loeu resentment of the central government. The Communist Party of Kampuchea headquarters was moved to Ratanakiri in 1966, and hundreds of Khmer Loeu joined CPK units. During this period, there was also extensive Vietnamese activity in Ratanakiri. Vietnamese communists had operated in Ratanakiri since the 1940s; at a June 1969 press conference, Sihanouk said that Ratanakiri was "practically North Vietnamese territory".[18] Between March 1969 and May 1970, the United States undertook a massive covert bombing campaign in the region, aiming to disrupt sanctuaries for communist Vietnamese troops. Villagers were forced outside of main towns to escape the bombings, foraging for food and living on the run with the Khmer Rouge. In June 1970, the central government withdrew its troops from Ratanakiri, abandoning the area to Khmer Rouge control. The Khmer Rouge regime, which had not initially been harsh in Ratanakiri, became increasingly oppressive. The Khmer Loeu were forbidden from speaking their native languages or practicing their traditional customs and religion, which were seen as incompatible with communism. Communal living became compulsory, and the province's few schools were closed. Purges of ethnic minorities increased in frequency, and thousands of refugees fled to Vietnam and Laos. Preliminary studies indicate that bodies accounting for approximately 5% of Ratanakiri's residents were deposited in mass graves, a significantly lower rate than elsewhere in Cambodia.
After the Vietnamese defeated the Khmer Rouge in 1979, government policy toward Ratanakiri became one of benign neglect. The Khmer Loeu were permitted to return to their traditional livelihoods, but the government provided little infrastructure in the province.[12] Under the Vietnamese, there was little contact between the provincial government and many local communities. Long after the fall of the Khmer Rouge regime, however, Khmer Rouge rebels remained in the forests of Ratanakiri. Rebels largely surrendered their arms in the 1990s, though attacks along provincial roads continued until 2002.
Ratanakiri's recent history has been characterized by development and attendant challenges to traditional ways of life. The national government has built roads, encouraged tourism and agriculture, and facilitated rapid immigration of lowland Khmers into Ratanakiri.[29] Road improvements and political stability have increased land prices, and land alienation in Ratanakiri has been a major problem. Despite a 2001 law allowing indigenous communities to obtain collective title to traditional lands, some villages have been left nearly landless.[28] The national government has granted concessions over land traditionally possessed by Ratanakiri's indigenous peoples, and even land "sales" have often involved bribes to officials, coercion, threats, or misinformation. Following the involvement of several international non-governmental organizations , land alienation has decreased in frequency. In the 2000s, Ratanakiri also received hundreds of Degar (Montagnard) refugees fleeing unrest in neighboring Vietnam; the Cambodian government was criticized for its forcible repatriation of many refugees.
Goal: Logo for youth group
Audience: everyone
Direction: We've renamed our youth group Roots. Vision for the youth has to do with helping them grow deeper in their faith.
Project: Logo
Other important info: We want to keep it monochrome so black on white for now. This is a first draft idea to get things going.
Thanks for the feedback. I'm no pro so go easy.
All terrain vehicles - or ATVs - can be fun when used for recreation. They can make handy tools for various applications.
But ATVs can become problematic to property owners, who in many cases are left with the bill for damage caused by ATVs. These problems range from noise that scares livestock, to problems with crop rotation caused by fallen plants. Trespassing causes problems for riders as well. They may hit a barbed wire fence, become injured because they don't know the terrain, or at the very least have to confront an irritated landowner.
Judge Mark Repp said that he has seen ATV-related trespassing cases with some frequency.
"We have a lot of problems with them (ATVs)," he said. "People who don't have the space ride them where they shouldn't."
Repp said that one of the problems is that people buy ATVs with misconceptions on where they can and cannot ride them.
"Right now there are no requirements for riding an ATV. Anyone can own one," he said. "People need to know when and where they can ride them."
Repp said that one area farmer described the problem very well using an analogy after his fields were damaged by four wheelers.
"It is like buying a horse and not having a place to ride or keep it," he said.
Repp said that he is a property and ATV owner who enjoys riding his machine. He said that he has had problems with ATVs riding on his property without his permission. He estimates that each year in Seneca County damages caused by ATVs range from $6,000 to $10,000.
"I have had people trespass on my property with four wheelers," he said. "It is irritating."
Sheriff's Deputy Dennis Wilkinson said that some people think an ATF license entitles them access to road.
"The biggest problem I have encountered is ATFs on the roads," he said. "This is not permitted."
According to WIlkinson, the state permit only allows riders the ability to cross the road to gain access to other riding areas. Wilkinson said that there have been a few collisions between ATVs and cars.
"If they ride on their own property I have no problems with them," he said.
Wilkinson said that many of problems seem to be caused by teenagers. If damage is caused to private property by a minor, parents could be held responsible and have to pay the costs to fix the damage. Wilkinson thinks that an education course is needed. He said that many problems are caused because people don't know anything about the machines that they purchase. Pamphlets are available through the BMV concerning ATV safety, but there is no state funded class.
"We really don't have any (education) and that is too bad," he said. "I keep pamphlets with me to hand to riders. I tell them to read while I write the ticket."
A common problem that he has witnessed is that some people don't realize ATVs are only built for one rider.
"They have stickers right on them that say only one rider," he said. "I point that out to people and they seem surprised."
Ron Zimmerman, Seneca parks director, said that problems have been created by four-wheelers in the parks.
"They tear up wildflowers and young trees," he said. "They cause erosion and scare wildlife."
Zimmerman said that the people who ride on the trails don't realize the damage they cause.
"When you kill nature it can be fixed but at a cost," he said. "Once you kill a wild flower or tree there is no guarantee that it will ever come back. Once erosion starts there is absolutely no way to correct the problem."
Zimmerman said that one problem is people don't realize how ATVs affect the eco-system.
"When people look at nature, they think it is endless," he said. "They don't realize that interruption could create problems so that those plants and trees won't come back for a long time."
Zimmerman said that there is no way of estimating the damage caused by ATVs in the parks.
"It is tough to put a monetary value on killing wild flowers, trees and causing erosion," he said. "I really have no idea how to estimate that."
Zimmerman is also a property owner who has had problems with ATVs damaging his woods and crops. He gave an example of a recent problem he encountered in eight acres of woods that he owns.
"They cut trees to make a trail," he said. "They said that I had a lot of trees and those that they cut didn't matter."
Zimmerman estimated the ages of the people who cut his trees at between 20 and 30.
"You would think that they would know better," he said.
The churches of Canterbury have proved to be problematic for me. Apart from the Cathedral, which although open charges to enter, most of the others I have found always locked.
That we do not travel into Canterbury very often, due to the dreadful traffic, means that I take the chance when around to check on a church as we pass, which will be locked.
So, it was a surprise after leaving the hifi store, and wandering down Church Street, to see a sandwich board outside St Paul's, was this my lucky day?
In more ways that one! As I met the head of Kent Mother's Union who were having a fair inside the church, and after some chatting, and me explaining how hard it can be to get into some churches, I was given the number of her PA and just pone when you want to get in a church!
With the fair, I did not get all the details of the church, but enough to see this is a fine church, some great tile work around the altar. One to return to, at some point when I can get in......
------------------------------------------------------
Why ‘St. Paul’s without the Walls’? The word ‘without’ once meant ‘outside’. This Church was built ‘without’ (outside) the city walls now just across the ring road. We refer to it here also as just ‘St. Paul’s’.
The origins of St. Paul's Church and the reason for its existence lie in the proximity of the ruins of the Abbey (now called St. Augustine’s). It is believed that it was built as a chapel by the abbey for local people and overseen by them as a place of worship and instruction.
In 1300 however there was a controversy between the Abbey and the Archbishop in regard to the right to present a priest to the ‘living’ (install a priest paid to minister here).
The Archbishop seems to have won. Parishioners had the right to be buried in the Abbey cemetery and in 1591 a burial area was created in Longport (now closed and since 1951 an open space at the bottom of St. Martin’s Hill).
Sometime in the last quarter of the 13th century the Church was enlarged eastwards creating the space now occupied by our organ ( built in 1901).
In the organ space and sadly no longer visible there is another piscina and a three tiered seat or sedilia for the priest and deacons.
A further extension took place around 1320 southwards creating a second larger aisle and a great east window. The south wall was pulled down to be replaced by purbeck marble pillars and a further wall.
Dissolution of the Monasteries c1540 had a serious economic effect on the City of Canterbury. The destruction of Thomas Becket’s tomb meant no more pilgrims and a great loss of income. In 1570 a Visitation (inspection by senior clergy) recorded that there were 90 houses in this Parish and 243 communicants. In 1681 St. Paul's was united with the ancient church of St. Martin.
The worshippers at St. Martin’s were ordered to view St. Paul’s as ‘their proper church’ (fortunately they seem to have stayed at St. Martins!) (Both parishes continued side by side until the 1970s when the Parish of St.
Martin & St. Paul was formed with one Parochial Church Council). By the early 19th Century St. Paul’s was described as ‘a small, mean building’ and in poor repair. All that would change with the advent of William Chesshyre!
The print of St. Paul's in 1828 shows a rather shabby building in a busy street. In 1842 William John Chesshyre arrived as Parish Priest. He was a wealthy man who resided in his mother’s house at Barton Court (now Barton Court Grammar School on St. Martin’s Hill/Longport).
Chesshyre died in his fifties in 1859 but in his seventeen years in the Parish he oversaw a dramatic extension and refurbishment of St. Paul's under George Gilbert Scott as well as the founding of St. Paul's School (closed and demolished in the 1960s).
The tower was substantially rebuilt and a third aisle built southwards creating the space we enjoy today. An elaborate altarpiece was created in the sanctuary with the choir seated in the traditional chancel under a decorated ceiling. A new font replaced the ancient one now stored in the Church cellar in three pieces. Whatever nave seating existed was replaced by pews provided under a national church scheme to help clergy pew their churches.
n 1985 Canon Reg Humphriss oversaw a reordering (programme of interior changes) project that brought the altar forward, removed the altarpiece and moved the choir to the north aisle. The font was also moved from its traditional place at the back of the Church to its present position. This opening up of space reflected changes in worship patterns but it meant the loss of the chapel and the positioning of the choir rather close to the very powerful organ. In 2012-2013 a further reordering took place.
The key element of this was the replacement of the fixed pews with modern seating allowing creative use of space and the restoration of the chapel. New choir stalls enabled the choir to be positioned further from the organ. In line with current developments new technology has been installed including a screen that descends electronically from the tie beam over the chancel. The chancel itself was levelled and extended and recarpeted and new digital lighting installed. We are now able to offer traditional and innovative worship and welcome people to use the church for concerts and conferences using also the Parish Centre built in 2005.
Although I like the gesture of clearing out a temporary bike lane by removing parking (this being the last block of Michigan before the school's East entrance), placing it on the opposite side of the road I think is problematic for a few reasons. I believe it was justified by the fact that all the crazy aggro parents dropping off kids are mostly on the other side. However no bike elsewhere in the city operates this way and I think it sends a mixed message that encourages wrong way riding in other bike lanes, which is very dangerous. Also when cars pull out of the alley way, many drivers only check first in the direction they expect cars to be coming, creating potential conflict, although for this setup they did have an SMPD officer at the alley keeping an eye on things.
It's frustrating to me that dangerous parents are tolerated at the expense of the students.
If the goal is to educate kids to be capable and confident riding to school any day of the week, having them ride this way I don't think is going to accomplish that, and may confuse people on how bicyclists are supposed to be positioned on the road. People are are already confused, and this certainly doesn't help.
---------------------
Bike It Day at Samohi. Kids were given incentives to bike and walk to school, which included student organizers jumping all around like cheer leaders, giving out stickers, and free breakfast. Additional bike parking was provided by the city and by LACBC, and a temporary bike lane was created with cones leading to campus East entrance.
This was first district wide bike it day, but these photos are all from Samohi, which is a block from my home.
Newchurch is in the middle of a very narrow lane, which barely widens in the village, and so parking here is problematic. I managed to get a pace on the road, though I do think there is a small car park beside the church, but driving along the pavement didn't seem right to me.
All Saints sits on the edge of a cliff, and the road out of the village falls away beside it, making it a very dramatic location.
The tower, half clapboard and half soft sandy-coloured stone looks in poor repair. The clapboard, anyway. And entrance to the church is through the tower with the bellringing ropes hanging overhead.
Inside, it is a well kept church, some nice 19th century glass, a rose window in the west wall, but too high for me to get a good shot. The lectern is a fine golden Pelican in her Piety, one of the best I have seen, and hanging in the rood loft stairs, now leading nowhere, is a fine brass lamp.
As I left just before four, the church was locked, and my crawling for the day was done, so I repaired to the Pointer Inn next door for a fine pint of Hophead.
---------------------------------------------
The church celebrated its 900th anniversary in 1987 and is a fine example of a Norman Church with some remaining evidence of its pre-Norman origins.
It is one of only three English churches with an ancient sanctuary door still in place (Durham and Westminster are the other two). Over the South door there is the crest of William III (of Orange) dated 1700 with the face of the Lion Rampant being an image of King Willliam.
The Dillington Mortuary Chapel has a number tombs whose covering slabs have unusually well preserved and finely engraved crests and lettering
The following is extracted from the Quinquennial Report published in October 2011 by the Church Architect, Mr Ian G Smith.
Standing prominently at the north end of Newchurch village, All Saints Church is visible from many points in the central belt of the Island; being cruciform in plan, with a south porch and tower it dominates the Arreton Valley.
One of six Churches given by William FitzOsbern to Lyra Abbey in Normandy, it was given to the See of Bristol by Henry VIII; All Saints has throughout its life had many additions, in the 15th, 16th and 17th centuries; the Victorian restoration of 1883, by AR Barker, remodelled part of the interior.
The original Church is still quite easily identifiable in the Nave, North and South Aisles, the crossing and the north wall of the Chancel, with the later extensions of the South Transept and the Chancel evident in the treatment of the windows which are wider and of three light style.
Constructed of random stone under a steeply pitched and tiled roof, the modest exterior is off set by the surprisingly grand interior; with a soaring timber-clad Nave roof, and massive stone columns with octagonal piers; with double chamfered arches progressing to the crossing and the Chancel.
The square tower over the stone rendered South Porch, being of timber weather-boarding (around 1800) is unusual on the Island, housing the six bell peal, four of which were founded in 1810, the other two are of 16th and 17th century vintage.
Major benefactors of the Church were the Dillington family who have laid 8 vaults in the north transept and also in the south transept; and of historical interest within the Church are the oak pulpit of 1725, the oak door from the Porch, the Pelican Lectern (l7thC), the wall tablets, the stained glass east window by Kempe (1909), the Creed and Commandments boards in cusped Gothic frames on the west wall; and the panel over the south door with the royal arms of William III, and dated 1700.
Listing; Listed Grade I.
Ref SZ58NE
1352- 0/1/144
18/01/67
High Street (East Side) – Church of All Saints – Listed as Grade I
The listing in the Twenty Ninth List of Buildings of Special Architectural and Historic Interest, dated 14 February 1992, of the Isle of Wight, gives a particularly detailed description of the history of the Church, the windows, and the historic features, relying on much of the information contained in the Buildings of England, David W. Lloyd and Nikolaus Pevsner, Hampshire and the Isle of Wight this has been updated now having a separate volume on the Isle of Wight of 2006.
High Street (East side) -Dillington Sundial in All Saints Churchyard — listed Grade II
Ref: SZS8NE
1352-0/1/145
Sundial, 1678 by Robert Marks of London, Baluster shaped stone base to sundial, about 1.000mm in height on plinth of three square stone steps. The sundial is missing, the sundial originally stood on the bowling green at Knighton Gorges, but following the demolition of the great house, Squire Bisset gave it to the parish in 1826, when it was erected in the Churchyard, historical interest as one of the early relics of Knighton Gorges.
Taking pictures while they're actually dancing is problematic at best, so here's some pictures of Chris before he danced....
thx 4 invite to balloons r fun group.
Also plz note that balloons can be problematic when you release them near the coastline as whales and sea turtles mistake them for portuguese man o war, which they eat. So balloons kill whales and sea turtles because they become obstructions in their intestines.
Also, as a hiker and a lover of woods and forests and deserts and mountains, I find deflated balloons in the most remote places. They are like self-dispersing litter, ending up as icky trash in the most beautiful remote places. It's kind of sad. So please enjoy your balloons, which are fun and jolly, but don't let them go because they can be, at best, litter, or at worst, deadly to some pretty fantastic animals that are already dealing with all kinds of environmental stresses.
My field guides confidently declare there should only be a single species of Drosera here: Drosera auriculata.
Quite problematically for those guides is that this is clearly not that species. It has pink flowers emerging from smooth, spherical buds. These are white, the buds are longer than wide and evidently hirsute.
More recent on-line sources include Drosera hookeri, the grassland sundew, in the local flora. Based on what I know, this is a Drosera sp. and I am leaning towards hookeri in my naïvety because the simple, visible morphology fits the description and its presence here in a albeit wet grassland. The classification as Drosera peltata is also bandied about. Leave it to the experts?
I got a wet knee for this image, so I hope everyone appreciates it!
A sneak preview of the seventh in Tony Comstock’s ongoing Real People, Real Live, Real Sex documentary series, Brett and Melanie: Boi Meets Girl is an exploration of sexual pleasure in committed relationships and the problematic place of explicit sexuality in cinema. ”Brett and Melanie” depicts a butch/femme couple, and opens up questions about strength and vulnerability in the context of how we portray and interpret gender. Throughout Brett and Melanie’s interview, there is a constant dance of who is strong for whom, of who is vulnerable and who nurtures; and this dance continues when Brett and Melanie make love.
By including frank footage of Brett and Melanie’s lovemaking along with their candid testimony, the film also opens up questions about the meaning of reality in the context of documentary filmmaking, and explodes preconceptions about the place of sexuality and eroticism in cinema.
Curated with Colin Weatherby.
Tony Comstock has been a filmmaker and photographer for more than 20 years. In a world awash in sexualized imagery, why does so little of it speak to the common pleasurable reality of sex? He has explored this and other aspects of the human condition. Subjects of Comstock’s films have included love, sex, 9/11, indigenous fisheries, hurricanes, refugees, HIV/AIDS orphans, and the visualization of God. His current focus is the Real People, Real Life, Real Sex series. Reaction to these films has ranged from film festival laurels and critical and popular acclaim, to police raids on screenings and intimidation of DVD retailers.
Diana Cage is the managing editor of Velvetparkmedia.com and author of several books on sex and sexuality including, Girl Meets Girl: A Dating Survival Guide and Box Lunch: The Laypersons Guide to Cunnilingus. She is the former editor of On Our Backs, the only lesbian sex magazine made by women, and host of her own show on Sirius XM. Featured in the Here! Television series Lesbian Sex and Sexuality, she was also named one of GO magazines 100 Women We Love. Her newest book, A Woman’s Guide to Sexual Ecstasy, will be out next spring.
Lisa Vandever is co-founder and director of CineKink, an organization that recognizes and encourages the positive depiction of sexuality in film and television. She curates and oversees an annual film festival and touring series designed to promote and showcase such works. A producer and consultant with over twenty years of experience in film and television, Vandever was formerly the director of programming for a regional network of public television stations, worked as a development executive for two New York-based independent production companies and was associate producer of the Sundance award-winning feature film, “Songcatcher.”
Vandever holds an MFA in Film and Video from Northwestern University and a BA in Telecommunications and Film from the University of Oregon. She is currently producing and directing her own documentary, A Public Voyeur, a profile of fine-arts photographer Barbara Nitke and her landmark legal challenge against the federal government’s CDA obscenity law.
The thing about a child
I was speaking to a friend of mine whose relationship with me is solid gold. I actually don’t know what that even means! Except it does weather any storms. Not that the storms have been devastating. But a disaster is nevertheless a disaster.
I was telling her about a recent experience I had where two people, rather two sets of people, were doing the same exact thing to me that was, to put it mildly, problematic. For one I had infinite patience and forgiveness. For the other, none. Zero. I found that to be startling so I went back to reconsider, were they doing the same thing? Yes, they were.
In the midst of a storm that my teacher was caught up in, I cast prejudice aside and called him. To ask him why that could be.
His answer was immediate and simple.
“With one your relationship is running through God – He used the word he always uses - Allah. That is why you can endure their behaviour with acceptance. With the other, the connection is through your nafs. Its through duniya i.e. the world. Hence you don’t mind slamming the door without casting a second look.”
Hmmm I thought. He was absolutely right!
I had been sowing seeds of repentance for the month of Rajab. They all seemed related to intolerance, self-righteousness, unkindness. One by one I prayed on a seed and handed them to Ghaus Pak (ra) with tears of remorse streaming down my cheeks, my head hanging low from disappointment the state had lasted so long with such utter blindness.
Of course giving credit where it’s due, those seeds were born precisely out of the same relationships which I had eventually turned away from. Striking a balance was not going to be up to me. I had been there, done that. They never wanted to meet half way. Yet they always claimed a yearning to be near. I didn’t get that. The seeds promised a fruit in Ramzan. 90 days wasn’t too far to wait!
Plus it wasn’t about them. It was about me. Being different. The taker of the seeds was my Spiritual Master. The elation that fact held in it was beyond description.
But this is about a child.
One in particular.
Anoushay!
I saw her since she was a baby every few months. Like her siblings but the first child of a close friend is always something else. At a young age, she was diagnosed as autistic. Nobody knew what that meant then. The only thing on display was extreme brilliance and a photographic memory.
I learnt that when I did the night time story reading while in Scotland to give the parents a break. All the books she loved were long. Half-way through I would start counting how many pages were left. She was perhaps 6. I would start to skip paragraphs and as soon as I tried the shenanigan, lying in her bed, without any irritation, clearly absorbed in the story, she would point her finger in the air and say:
“You missed a part, Mony.”
Then she would start saying all the words and paragraphs I had intended to avoid reading. She would say the words and I would read them on the pages and be amazed. It was a marvel to experience.
When she visited Portland almost every summer for years till the age of 15, I never forgot how she would go on and on about the natural beauty that the city and its surroundings were imbued in.
“God is amazing,” she would say happily as we walked in forests and parks, watching sunsets day after day after day.
My friend told me how she bought her books about the Prophets and one day she came up to her and said solemnly,
“I’m ready to be sacrificed.”
When she looked at her confused, Anoushay handed her the book about the Prophet Ibrahim (as) and his son.
“Ummmm,” I think she said taking the book from her hand. “This is not about you.”
But it was. About devotion and obedience to a parent. At least one!
I love that story. The purity of a child’s connection to its Creator is so innate it’s striking. My niece Sameena used to love learning prayers and verses I would teach her. It was like she knew who she was speaking to. What she was taking about.
When I would sometimes forget and start to say bye on Skype, she would exclaim, “Mony, we didn’t pray!” and my heart would feel the happiest it has ever felt.
Time passed. Lives that were at least apparently happy revealed themselves to be not so much and the effects of that pierced the children’s existence. Then the world set in. The nafs, the self that prompts towards wrong, decided it wanted to tread its own path and so it broke the pact it had with the soul. It made Iblis its ally. The soul didn’t stand a chance.
Except for the one who gained a Spiritual Master. To even the battlefield. For I find that even the ones who seem like their insistence and persistence in stubbornly holding on to inflicting oppression with justifications of “injustice” upon themselves, which seems like it will last their whole lives, there is a fear in them of a reckoning.
Not after death but here in this world. Even though the acts of selfishness don’t look like they will stem as they seem possessed by Iblis and strangled by their own nafs, they cannot claim, as many do, unawareness. They know their accountability will be here and it will be painful.
I was telling someone the other day it was surprising for me to discover that the Spiritual Master lets you sink. He lets you go deep into the water, lets you drown in it before he pulls you out. After all he is watching everything you do. But he is informed of taqdeer, fate decreed, and he submits to that until the moment comes when he is allowed to intervene.
Being alone in the world seems like a difficult concept. Loneliness is what kills most people while they are still alive. There were times in my solo life when I thought it would have been nice to have someone to walk with in a summer rain. To sit under a tree and have a conversation. To ask to come over for a meal and just eat together.
But all doors have to close in order for the Greatest Door to open. In the moments the thought occurs to me now for an other, it no longer lasts long. In that thought, since learning that the only dua is the invocation that is in the words of Allah’s Chosen, I recite a prayer I came across recently that the Imams of the Ahl e Bait, the blessed family of the Last Messenger (salutations and greetings upon him and his family by their Lord as much as there are stars in the sky from the beginning of time till its end) loved reciting in prostration:
بعزتك سجدا بقسمتك راضيا
Bi-izzatika sajada, Bi-qismatika raadiya
By Your Majesty I prostrate before You,
In my fate decreed for me by You, I am contented.
For the ones who don’t think they will ever have a Master, it’s as easy as looking at the sky on a clear, cloudless night when all you can see are stars on a blanket of perfect midnight blues. Just looking up and picking one and calling it your own.
أصحابي كالنجوم بأيهم اقتديتم اهتديتم
The Beloved of Allah Subhanahu, Who sends salutations upon him and his family eternally, said,
“My Companions are like the stars. Whichever of them you follow you will be rightly guided.”
Those stars that are always there, through the day and through the night.
It is itself an unending consolation that a child might turn their gaze yet again towards one of them. That’s the thing about a child that becomes an adolescent and then an adult, the endless possibilities of returning like “the returning of the shadow towards that which creates the shadow and the waves towards the water.”
إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَـٰنًۭا وَتَخْلُقُونَ إِفْكًا ۚ
إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًۭا فَٱبْتَغُوا۟ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ وَٱشْكُرُوا۟ لَهُۥٓ ۖ إِلَيْهِ تُرْجَعُونَ ١٧
You worship only idols from besides Allah, and you create falsehood.
Indeed, those whom you worship from besides Allah (do) not possess for you any provision. So seek from Allah the provision and worship Him and be grateful to Him. To Him you will be returned.
Surah Al Ankabut, Verse 17
Tafseer e Jilani
Then warned Subhanahu about their mistakes in their worship of others than Allah so He said:
Innama ta’abodoona min doon illahi: You only worship, other than Allah Al Mustahiq, The Only One deserving of worship and The Only One Independent without association and similarity…
Authaanan: idols, naming them as a god out of shirrk, association with Allah and transgression and you worship them like you worship Allah, stubbornly and wrongfully…
Wa takhluqoona: and you create i.e. you make false claims and attach them with Allah with confirmations of associations with Him, especially these statues of falsehood, ineffective…
Ifkan: lying and fabricating, disputing as a show, even though those statues, they have no benefit for you and or harm for you and no sustenance for you and cannot prohibit your provisions. Instead…
Inna: indeed the gods…
Alladina ta’bodoona min doon illahi: those whom you worship other than Allah Al Haqeeq, The Only One Deserving of obedience and worship in totality, it is the same whether they are idols or that which has senses and movements…
La yamlikoona lakum rizq-an: they do not possess for you rizq, sustenance i.e. the matter of rizq, livelihood is restricted upon Allah Al Muttakaffil, The Only Sponsor for the provision of sustenance for His Servants. It is not in the power of any other than Him that He provide anyone from His Servants sustenance in an overt or inner sense and indeed, Subhanahu chooses sustenance by mentioning it although they cannot do anything else either because indeed, He made it apparant for His Claim and He completes the intensity of their needs with that rizq. And if you want rizq, sustenance, bodily or spiritual…
Fab’taghu: seek and ask…
Aynd illah: from Allah Al Qadir, The Only Dominant One, Al Muqtadir, The Only One in Control…
Ar rizq: sustenance in form which nourishes your temperament and is meaningful, that connects with your origin and your return, so you utilize by His Sustenance in your beginning (in this world) and your end (Hereafter)…
Wa: and while you heard and knew there is no provider for you except Allah…
U’buduhu: only worship Him as is deserving (for Him) from His Servants and know Him as is deserving of His being known…
Washkuru lahu: and be grateful to Him, fulfilling the rights of at least some things from the Rights of His Blessings and a little from the Vastness of His Fazl, Favour and His Karam, Generosity and know that you…
Ilayhi turja’oon: to Him return, like the returning of the shadow towards that which creates the shadow and the waves towards the water.
When stitching panoramas, large, blank walls are problematical - the software can't generate control points. In the past I've used post-it notes (stick 'em on the wall) - but some walls are too big, out of reach, or I can't put a post-it note there. So I decided to make this. I looked online first, and they sell for $70 on up!
This costs under $15. I made it from stuff I had on-hand, so out of pocket was $0.
Parts:
Clamp from hardware store - $1.00.
Plastic clip - $1.50 for six.
Mini rotating head - $8.00 (It's off a mini-tripod - any will work)
Epoxy glue $2.00
Take the head of the tripod - make sure it attaches with a screw – it can’t be a cheap clip on.
Drill a hole in one side of the clamp to fit the screw - I needed a couple of washers to snug it.
Where the camera mounts to the tripod head, remove any padding (rubber or cork) and cut off the exposed camera-mounting threads (I used a Dremil). This gives you a shallow cup. Next take the plastic clip and trim the base to fit in the cup. Remove any glue or adhesive tape from the clip first.
Attach the head to the clamp. Clamp it to something so the cup is up. That, or grow a third hand.
Dry fit the clip into the cup. Side cutters work since it’s plastic. Once it's snug, remove.
Mix some Epoxy and fill the cup about 1/2 fill. Press the clip into the Epoxy – smash it in there - and fill in any gaps (I used a small popsicle / mixing stick), and form a lip of Epoxy on the clip. You can’t use too much. Just don’t get sloppy or it looks bad.
Takes about 15 minutes to make. OK, so how do you turn on the laser? Slide the pointer until the push-button is under the clip - that presses it down and on.
The churches of Canterbury have proved to be problematic for me. Apart from the Cathedral, which although open charges to enter, most of the others I have found always locked.
That we do not travel into Canterbury very often, due to the dreadful traffic, means that I take the chance when around to check on a church as we pass, which will be locked.
So, it was a surprise after leaving the hifi store, and wandering down Church Street, to see a sandwich board outside St Paul's, was this my lucky day?
In more ways that one! As I met the head of Kent Mother's Union who were having a fair inside the church, and after some chatting, and me explaining how hard it can be to get into some churches, I was given the number of her PA and just pone when you want to get in a church!
With the fair, I did not get all the details of the church, but enough to see this is a fine church, some great tile work around the altar. One to return to, at some point when I can get in......
------------------------------------------------------
Why ‘St. Paul’s without the Walls’? The word ‘without’ once meant ‘outside’. This Church was built ‘without’ (outside) the city walls now just across the ring road. We refer to it here also as just ‘St. Paul’s’.
The origins of St. Paul's Church and the reason for its existence lie in the proximity of the ruins of the Abbey (now called St. Augustine’s). It is believed that it was built as a chapel by the abbey for local people and overseen by them as a place of worship and instruction.
In 1300 however there was a controversy between the Abbey and the Archbishop in regard to the right to present a priest to the ‘living’ (install a priest paid to minister here).
The Archbishop seems to have won. Parishioners had the right to be buried in the Abbey cemetery and in 1591 a burial area was created in Longport (now closed and since 1951 an open space at the bottom of St. Martin’s Hill).
Sometime in the last quarter of the 13th century the Church was enlarged eastwards creating the space now occupied by our organ ( built in 1901).
In the organ space and sadly no longer visible there is another piscina and a three tiered seat or sedilia for the priest and deacons.
A further extension took place around 1320 southwards creating a second larger aisle and a great east window. The south wall was pulled down to be replaced by purbeck marble pillars and a further wall.
Dissolution of the Monasteries c1540 had a serious economic effect on the City of Canterbury. The destruction of Thomas Becket’s tomb meant no more pilgrims and a great loss of income. In 1570 a Visitation (inspection by senior clergy) recorded that there were 90 houses in this Parish and 243 communicants. In 1681 St. Paul's was united with the ancient church of St. Martin.
The worshippers at St. Martin’s were ordered to view St. Paul’s as ‘their proper church’ (fortunately they seem to have stayed at St. Martins!) (Both parishes continued side by side until the 1970s when the Parish of St.
Martin & St. Paul was formed with one Parochial Church Council). By the early 19th Century St. Paul’s was described as ‘a small, mean building’ and in poor repair. All that would change with the advent of William Chesshyre!
The print of St. Paul's in 1828 shows a rather shabby building in a busy street. In 1842 William John Chesshyre arrived as Parish Priest. He was a wealthy man who resided in his mother’s house at Barton Court (now Barton Court Grammar School on St. Martin’s Hill/Longport).
Chesshyre died in his fifties in 1859 but in his seventeen years in the Parish he oversaw a dramatic extension and refurbishment of St. Paul's under George Gilbert Scott as well as the founding of St. Paul's School (closed and demolished in the 1960s).
The tower was substantially rebuilt and a third aisle built southwards creating the space we enjoy today. An elaborate altarpiece was created in the sanctuary with the choir seated in the traditional chancel under a decorated ceiling. A new font replaced the ancient one now stored in the Church cellar in three pieces. Whatever nave seating existed was replaced by pews provided under a national church scheme to help clergy pew their churches.
n 1985 Canon Reg Humphriss oversaw a reordering (programme of interior changes) project that brought the altar forward, removed the altarpiece and moved the choir to the north aisle. The font was also moved from its traditional place at the back of the Church to its present position. This opening up of space reflected changes in worship patterns but it meant the loss of the chapel and the positioning of the choir rather close to the very powerful organ. In 2012-2013 a further reordering took place.
The key element of this was the replacement of the fixed pews with modern seating allowing creative use of space and the restoration of the chapel. New choir stalls enabled the choir to be positioned further from the organ. In line with current developments new technology has been installed including a screen that descends electronically from the tie beam over the chancel. The chancel itself was levelled and extended and recarpeted and new digital lighting installed. We are now able to offer traditional and innovative worship and welcome people to use the church for concerts and conferences using also the Parish Centre built in 2005.
A sneak preview of the seventh in Tony Comstock’s ongoing Real People, Real Live, Real Sex documentary series, Brett and Melanie: Boi Meets Girl is an exploration of sexual pleasure in committed relationships and the problematic place of explicit sexuality in cinema. ”Brett and Melanie” depicts a butch/femme couple, and opens up questions about strength and vulnerability in the context of how we portray and interpret gender. Throughout Brett and Melanie’s interview, there is a constant dance of who is strong for whom, of who is vulnerable and who nurtures; and this dance continues when Brett and Melanie make love.
By including frank footage of Brett and Melanie’s lovemaking along with their candid testimony, the film also opens up questions about the meaning of reality in the context of documentary filmmaking, and explodes preconceptions about the place of sexuality and eroticism in cinema.
Curated with Colin Weatherby.
Tony Comstock has been a filmmaker and photographer for more than 20 years. In a world awash in sexualized imagery, why does so little of it speak to the common pleasurable reality of sex? He has explored this and other aspects of the human condition. Subjects of Comstock’s films have included love, sex, 9/11, indigenous fisheries, hurricanes, refugees, HIV/AIDS orphans, and the visualization of God. His current focus is the Real People, Real Life, Real Sex series. Reaction to these films has ranged from film festival laurels and critical and popular acclaim, to police raids on screenings and intimidation of DVD retailers.
Diana Cage is the managing editor of Velvetparkmedia.com and author of several books on sex and sexuality including, Girl Meets Girl: A Dating Survival Guide and Box Lunch: The Laypersons Guide to Cunnilingus. She is the former editor of On Our Backs, the only lesbian sex magazine made by women, and host of her own show on Sirius XM. Featured in the Here! Television series Lesbian Sex and Sexuality, she was also named one of GO magazines 100 Women We Love. Her newest book, A Woman’s Guide to Sexual Ecstasy, will be out next spring.
Lisa Vandever is co-founder and director of CineKink, an organization that recognizes and encourages the positive depiction of sexuality in film and television. She curates and oversees an annual film festival and touring series designed to promote and showcase such works. A producer and consultant with over twenty years of experience in film and television, Vandever was formerly the director of programming for a regional network of public television stations, worked as a development executive for two New York-based independent production companies and was associate producer of the Sundance award-winning feature film, “Songcatcher.”
Vandever holds an MFA in Film and Video from Northwestern University and a BA in Telecommunications and Film from the University of Oregon. She is currently producing and directing her own documentary, A Public Voyeur, a profile of fine-arts photographer Barbara Nitke and her landmark legal challenge against the federal government’s CDA obscenity law.
Sinoflabrum antiquum Zhang & Babcock, 2001 - problematic organism from the Cambrian of Yunnan, China. (photo provided by Loren Babcock)
This bizarre fossil has narrow, radiating lobes covered with fine tubercles, plus scattered larger tubercles. A distinctive divot (at the bottom of the specimen in this photo) is present that interrupts the overall subradial symmetry.
The taxonomic identity of this organism is unknown. It's been suggested to possibly have Ediacaran affinities or poriferan (sponge) affinities.
Classification: Incertae Sedis
Stratigraphy: Wulongqing Formation, Tsanglangpuan Stage, upper Lower Cambrian
Locality: Wulongqing section, Malung County (Malong County), eastern Yunnan Province, southwestern China
It spent the day in Sitka because they needed to refuel. They intended to refuel in Dutch Harbor but it became problematic.
The tightest squeeze and most problematic area for the SCP is behind the Self-Storage building on McGrath, across the tracks from Brickbottom, where the Grand Junction line splits off from the rest of the MBTA lines.
d97480a. Recommended 50kmh speed limit on the Island Point road, heading out. This seems highly problematic to me.
Firstly, the speed limit is 100 on a road in a non-built-up area like this where there is no sign to say otherwise. Secondly, it is easy to do 80kmh or more, safely, on this road, and you can legally do it as the yellow speed signs are only recommendations. Thirdly, is this sign supposed to only apply when pedestrians are present? It could be interpreted as applying for the whole road back to the main road, whether or not pedestrians are present.
It is too vague and open to very different interpretations. There is too much scope for strong conflict between drivers who observe it at face value and those who (can legally) just completely ignore it and drive at almost twice the speed.
It is supposed to improve road safety, but it could potentially work strongly against it.