Wednesday, October 29, 2025
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Saturday, October 25, 2025
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mals are specialized for moving on non-horizontal surfaces. One common habitat for such climbing animals is in trees; for example, the gibbon is specialized for arboreal movement, travelling rapidly by brachiation (see below). Others living on rock faces such as in mountains move on steep or even near-vertical surfaces by careful balancing and leaping. Perhaps the most exceptional are the various types of mountain-dwelling caprids (e.g., Barbary sheep, yak, ibex, rocky mountain goat, etc.), whose adaptations can include a soft rubbery pad between their hooves for grip, hooves with sharp keratin rims for lodging in small footholds, and prominent dew claws. Another case is the snow leopard, which being a predator of such caprids also has spectacular balance and leaping abilities, such as ability to leap up to 17 m (50 ft). Some light animals are able to climb up smooth sheer surfaces or hang upside down by adhesion using suckers. Many insects can do this, though much larger animals such as geckos can also perform similar feats. Walking and running Species have different numbers of legs resulting in large differences in locomotion. Modern birds, though classified as tetrapods, usually have only two functional legs, which some (e.g., ostrich, emu, kiwi) use as their primary, Bipedal, mode of locomotion. A few modern mammalian species are habitual bipeds, i.e., whose normal method of locomotion is two-legged. These include the macropods, kangaroo rats and mice, springhare, hopping mice, pangolins and homininan apes. Bipedalism is rarely found outside terrestrial animals—though at least two types of octopus walk bipedally on the sea floor using two of their arms, so they can use the remaining arms to camouflage themselves as a mat of algae or floating coconut. There are no three-legged animals—though some macropods, such as kangaroos, that alternate between resting their weight on their muscular tails and their two hind legs could be looked at as an ex
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Friday, October 24, 2025
Try this surprising coffee tip now
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Thursday, October 16, 2025
This simple garden drink restores perfect sight
Was growing in your own back yard?
Harvard doctors just tested a simple drink made from THESE golden petals...
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"I forget to put on my glasses in the morning now because I don't need them as much," says Patty.
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And Debbie, a 73-year old grandmother of 12 from Utah, summed it up best, calling it "a second chance at sight."
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To renewed vision,
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P.S. The eye care industry is desperate to keep this buried. Be sure to see it while you still can.
ok was originally published in 1881 and Jackson personally sent a copy of her book to every member of Congress, at her own expense. She hoped to awaken the conscience of the American people, and their representatives, to the flagrant wrongs that had been done to the American Indians, and persuade them "to redeem the name of the United States from the stain of a century of dishonor". After a long hiatus, the book was first reprinted in 1964 by Ross & Haines of Minneapolis, Minnesota via a limited printing of 2,000 copies. However, this was soon followed by a larger printing from Harper & Row in their Torchbook series in 1965, with an introductory essay by Andrew F. Rolle but without the fifteen documents that served as an appendix of supporting evidence in the original work and its first reprinting. Inspired by the women's movement of the 1970s, it was not until the 1980s that more extensive attention to Jackson and others like her began to appear in academic journals. Reception Critical response Initially, some critics, including President Theodore Roosevelt, dismissed her as being a "sentimental historian", which he did in the first appendix to The Winning of the West. However, more than a century later, historian John Milton Cooper Jr. countered Roosevelt's dismissal of Jackson's argument by stating that Roosevelt's view of Native American history was "Eurocentric, racist, male-dominated, and environmentally obtuse from a late-twentieth-century point of view." Over time, her work has been recognized for its important impact on the nation's understanding of the mistreatment of Native Americans by the United States and prompted discussion on the role of women's voices in history both publicly and academically. However, critics continue to refere
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ugh there was a good deal of adverse criticism even at the time of its publication, A Century of Dishonor, along with Jackson's many magazine articles, letters to editors, and personal contacts, had an effect, and in March 1887 Congress passed a bill partially rectifying the particular situation of the Ponca people whose cause had first attracted her attention. The Dawes Act was born out of Jackson's efforts and called for the return of Native lands to Native Americans in an act of humanitarian reform. Though it did not come close to fully or successfully addressing all of the grievances that Jackson had expressed. The New York Evangelist, a periodical that existed for most of the 19th century, wrote a review just after the book was published in which they reiterated Jackson's purpose for writing: to draw attention to the disregard of the rights of Native Americans by the United States government and called on the country to adopt a Christian policy toward Native Americans that was both "just and humane". In addition, for decades after it was published, the reporting that Jackson did in A Century of Dishonor was used to justify arguments against government treatment of Native Americans, especially by the Indian Bureau. Connections to Ramona Many of the articles that mention A Century of Dishonor from the late 19th and early 20th centuries are reviews of Ramona in which A Century of Dishonor is mentioned as its predecessor and that Jackson's journey to write A Century of Dishonor led her from the east coast to California where she found inspiration for the novel. Christine Holbo argues that, 'The divide separating A Century of Dishonor's legalistic human rights activism from the kaleidoscopic and even campy aesthetics of Ramona deserves more attention. Undoubtedly, the two projects shared a common concern for the plight of Native Americans in post-Reconstruction America. But their differences suggest, at the very least, a disconnect between mea
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ter to his successor, Kamehameha IV (r. 1855–64). Likelike's mother was the daughter of ?Aikanaka and Kama?eokalani, and her father was the son of Kamanawa II (half-brother of ?Aikanaka) and Kamokuiki. Their family belonged to the ali?i class of Hawaiian nobility and were collateral relatives of the reigning House of Kamehameha, descended from the 18th-century ali?i nui (supreme monarch) Keawe??kekahiali?iokamoku. Likelike was descended from Keaweaheulu and Kame?eiamoku, two of the five royal counselors of Kamehameha I (r. 1782–1819) during his conquest of the Hawaiian Kingdom. Kame?eiamoku, her parents' grandfather, was depicted with his royal twin Kamanawa on the Hawaiian coat of arms. The youngest daughter and penultimate child of a large family, her biological siblings included James Kaliokalani, David Kal?kaua, Lili?uokalani, Anna Ka?iulani, Ka?imina?auao, and William Pitt Leleiohoku II. They were h?nai (adopted) by other family members. The Hawaiian custom of h?nai is an informal form of adoption in extended families. Because Likelike was not healthy as a child, she was sent to live in the dry climate of Kona on the island of Hawaii. The 1892 obituary of Hawaii Supreme Court Justice Lawrence McCully noted that he was her teacher while he resided in Kona. According to historian George Kanahele, she was raised in Hilo on the wetter windward side of the island of Hawaii: "Little is known about her early years". The identities of Likelike's h?nai parents are unknown. According to historian Sammy Amalu, Likelike was brought up in the household of Peleuli (daughter of High Chief Kala?imamahu, half-brother of Kamehameha I) with Peleuli's granddaughter Miriam Auhea Kek?uluohi Crowningburg, a second cousin of King Lunalilo. According to newspaper columnist Clarice Taylor, Likelike was raised by her mother and the
Wednesday, October 15, 2025
Memory Loss Linked to This Everyday Food รข Harvard Reveals
You may be skyrocketing your dementia risk... simply by putting this on your dinner plate.
Countless studies link this food to memory loss - even in people in their 50s. No wonder one in three Americans dies in a nursing home, unable to recognize their loved ones.
Millions of Americans eat this almost every single day... often without knowing the damage it does to your brain. Are you?
Find out for yourself now...
P.S. Fortunately, as soon as you STOP eating this food...
Your brain cells start to regenerate... protecting your precious memories... and blessing you with the crystal clear thinking you had before middle-age.
But first, check out what this food is and see if you're eating it.
oped from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru. The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator (Ik Onkar), the divine unity and equality of all humankind, engaging in selfless service to others (sev?), striving for justice for the benefit and prosperity of all (sarbat da bhala), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytise, although voluntary converts are generally accepted. Sikhism emphasises meditation and remembrance as a means to feel God's presence (simran), which can be expressed musically through kirtan or internally through naam japna (lit. 'meditation on God's name'). Baptised Sikhs are obliged to wear the five Ks, which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear a turban. The definition of a Sikh, according to the Rehat Maryada, the Sikh code of conduct, is any human being who faithfully believes in the following: One Immortal Being, Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, The Guru Granth Sahib, The utterances and teachings of the ten Gurus and, The baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion. Prominent Sikh shrines: Golden Temple, Akaal Takht Kesgarh Sahib Damdama Sahib Patna Sahib Hazur Sahib Panja Sahib Nankana Sahib Dera Sahib Ber Sahib Kartarpur Sahib, Dera Baba Nanak Hemkund Sahib Sis Ganj Sahib Tarn Taran Sahib – The World's Largest Sarovar (sacred pool) The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam. The Mughal emperors of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam. The persecut
Tuesday, October 14, 2025
Confirmation Needed
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