S.v Quotes

My nails dug into his back, and he trailed his lips down the edge of my chin, down the center of my neck. He kept going until he reached the bottom of the dress’s V-neck. I let out a small gasp, and he kissed all around the neckline, just enough to tease.

Nevertheless You are Yourself, you cannot win the World

The tongue-in-cheek Yiddish-English “translation” for R.S.V.P. is “Remember to Send Vedding Presents.

You are the shoal upon which I have shipwrecked my life...

Until you take your profession as passion, each and every activity looks as a headache

Possible is within you bring it out to attain your desired destiny

Forgiveness makes humanity to survive in the hearts of the people.

Nero Claudius Caesar Augustus Germanicus Requests the pleasure of your company At the burning of The Greater New York Metropolitan Area Forty-eight hours after receipt of this Invitation UNLESS The former god Apollo, now known as Lester Papadopoulos, Surrenders himself before that time to imperial justice At the Tower of Nero IN WHICH CASE We will just have cake GIFTS: Only expensive ones, please R.S.V.P. Don’t bother. If you don’t show up, we’ll know. I

People speak a lot but stops speaking even a word after the misunderstanding pops up

When we do something wrong we want people to forgive us but when someone does something wrong we never want to forgive them.

Once you've been burned, everything is fire.

Do not be afraid or discouraged because of this vast army. For the battle is not yours, but God’s” (v. 15). This verse is the middle verse of the Old Testament and rightly so, for it gives the assurance that when we trust in God He will fight for us. The battle is not ours; it is His.

Eternal Quest, Eternal Faith

An angry man is twice stronger than his normal.

Money is just a piece of paper for me, it always brings trouble with it and too much of money will make you mad for it

In 1936, the federal court struck down all federal restrictions against birth control, in a case memorably named U.S. v. One Package of Japanese Pessaries.

5.4 The question of accumulation. If life is a wager, what form does it take? At the racetrack, an accumulator is a bet which rolls on profits from the success of one of the horse to engross the stake on the next one. 5.5 So a) To what extent might human relationships be expressed in a mathematical or logical formula? And b) If so, what signs might be placed between the integers?Plus and minus, self-evidently; sometimes multiplication, and yes, division. But these sings are limited. Thus an entirely failed relationship might be expressed in terms of both loss/minus and division/ reduction, showing a total of zero; whereas an entirely successful one can be represented by both addition and multiplication. But what of most relationships? Do they not require to be expressed in notations which are logically improbable and mathematically insoluble? 5.6 Thus how might you express an accumulation containing the integers b, b, a (to the first), a (to the second), s, v? B = s - v (*/+) a (to the first) Or a (to the second) + v + a (to the first) x s = b 5.7 Or is that the wrong way to put the question and express the accumulation? Is the application of logic to the human condition in and of itself self-defeating? What becomes of a chain of argument when the links are made of different metals, each with a separate frangibility? 5.8 Or is "link" a false metaphor? 5.9 But allowing that is not, if a link breaks, wherein lies the responsibility for such breaking? On the links immediately on the other side, or on the whole chain? But what do you mean by "the whole chain"? How far do the limits of responsibility extend? 6.0 Or we might try to draw the responsibility more narrowly and apportion it more exactly. And not use equations and integers but instead express matters in the traditional narrative terminology. So, for instance, if...." - Adrian Finn

36 bottles of Amontillado—Duff Gordon’s V.O.; 36 bottles, white wine—Valmur, 1934 [Chablis]; 36 bottles, port—Fonseca, 1912; 36 bottles, claret—Château Léoville Poyferré, 1929; 24 bottles, whisky—Fine Highland Malt; 12 bottles, brandy—Grande Fine Champagne, 1874 [66 years old, same as Churchill]; 36 bottles of champagne—Pommery et Greno, 1926 [Pol Roger, however, remained his favorite].

Calculating backwards, I believe I was conceived while Eve was under attack by Hitler’s V2 rockets, protected in an underground London shelter with a soldier chosen by the fates to be her lover, and my father. Eve was a highly sensual woman. She felt free to express her sexuality into her fifties, until she fell too ill to enjoy intimacy. She was never promiscuous, though. The cards chose her men, but never allowed two relationships to overlap. She lived her life by the cards.

He no longer stuck out, his height no longer laughable. But with his head hanging low, he felt most ungiraffeable.

By way of recapitulation, therefore, it may be appropriate to present a summary of Note A (Revised): 1. 410–36 The first Burgundian kingdom of Gundahar (Bryce’s I). 2. 451–534 The second Burgundian kingdom, founded by Gundioc. 3. c. 590–734 The third (Frankish) kingdom of Burgundy (Bryce’s II). 4. 843–1384 The French Duchy of Burgundy (Bryce’s X). 5. 879–933 The Kingdom of Lower Burgundy (Bryce’s III). 6. 888–933 The Kingdom of Upper Burgundy (Bryce’s IV). 7. 933–1032 The united Kingdom of the Two Burgundies (Arelate) (Bryce’s V). 8. c. 1000–1678 The County-Palatine of Burgundy (Franche-Comté) (Bryce’s VII). 9. 1032–? The imperial Kingdom of Burgundy. 10. 1127–1218 The imperial Duchy of Lesser Burgundy (Bryce’s VI). 11. 1127+ The imperial Landgravate of Burgundy (Bryce’s VIII). 12. 1384–1477 The united ‘States of Burgundy’. 13. 1477–1791 The French province of Burgundy (Bourgogne). 14. 1548–1795 The Imperial Burgundian Circle (Bryce’s IX). 15. 1982+ The contemporary French region of Bourgogne.

65. The Works of John Jewel, ed. J. Ayre (Cambridge, P.S., 1845–50), i, p. 23; ii, p. 991; J. Hall, A Poesie in Forme of a Vision (1563), sig. Biiii; Scot, Discoverie, XV.xxxi; Josten, Ashmole, pp. 85, 88. For Abel as the inventor of magic, L. Thorndike in Mélanges Auguste Pelzer (Louvain, 1947), p. 241. For Solomon, G. Naudé, The History of Magick, trans. J. Davies (1657), pp. 279–82, and G. R. Owst in Studies presented to Sir Hilary Jenkinson, p. 286; Thomas Cromwell was believed to have a Solomon's ring (L.P., v, p. 696). On the Book of Enoch, Thorndike, Magic and Science, i, chap. 13, and on Moses's rod, above, p. 280. For the Book of Daniel, C. du F. Ducange, Glossarium (1884–7), s.v., ‘somnialia’. 66. Kittredge, Witchcraft, pp. 197–8; C. H. Poole, The Customs,

The time signature is a tempo to my own heartbeat. Every stem, flag, and clef honors you in adoration.

In the 1950s, V. Lilaram & Co. was the first company to charter a Pan American airlines cargo flight with a full load of textiles from New York to the Philippines. The top-selling item, Verhomal noticed, was Jockey undergarments, which catered to the American military which was still present in the Philippines in large numbers after the war. The largest American air and naval bases outside the US mainland were in the Philippines—Verhomal’s main market. From these military bases, Jockey’s market expanded to the local population in the Philippines. Forty years later, in the 1990s, Jockey International (USA) gave the exclusive licence to the Genomals to form a company that would launch and expand Jockey’s presence in India. Within two decades, this company—Page Industries—would go on to become the biggest licensee of Jockey in the world.

Where angels dread, fools dare

as early as the 1960s. V. E. Suomi, the father of satellite meteorology, made the point very clearly in his preface to the 1979 Charney report, when he wrote that “A wait-and-see policy may mean waiting until it is too late.”66 Since these words were written, the evidence for anthropogenic climate change has continued to mount. We now know that while we have been debating the uncertainties and fretting about precipitous action, our ever-increasing emissions have committed future generations to living with climate change for at least the next millennium.67

VII. Các Tầm (S.v,417) 1) ... 2) -- Này các Tỷ-kheo, chớ có suy tầm các tầm ác, bất thiện, như dục tầm, sân tầm, hại tầm. Vì sao? 3) Các tầm ấy, này các Tỷ-kheo, không liên hệ đến mục đích, chúng không phải căn bản cho Phạm hạnh, chúng không đưa đến yếm ly, ly tham, đoạn diệt, an tịnh, thắng trí, giác ngộ, Niết-bàn. 4) Khi các Ông suy tầm, này các Tỷ-kheo, các Ông hãy suy tầm: "Ðây là khổ"... hãy suy tầm: "Ðây là Khổ tập"... hãy suy tầm: "Ðây là Khổ diệt"... hãy suy tầm: "Ðây là Con Ðường đưa đến Khổ diệt". Vì sao? 5) Các suy tầm ấy, này các Tỷ-kheo, liên hệ đến mục đích, chúng là căn bản cho Phạm hạnh, chúng đưa đến yếm ly, ly tham, đoạn diệt, an tịnh, thắng trí, giác ngộ, Niết-bàn. Do vậy, này các Tỷ-kheo, một cố gắng cần phải làm để rõ biết: "Ðây là Khổ"... Một cố gắng cần phải làm để rõ biết: "Ðây là Con Ðường đưa đến Khổ diệt".

II. Phẩm Chuyển Pháp Luân 11. I. Như Lai Thuyết (1) (S.v,420) 1) Như vầy tôi nghe. Một thời Thế Tôn trú ở Bàrànasi, tại Isipatana, chỗ Vườn Nai. 2) Tại đấy, Thế Tôn bảo chúng năm Tỷ-kheo: -- Có hai cực đoan này, này các Tỷ-kheo, một người xuất gia không nên thực hành theo. Thế nào là hai? 3) Một là đắm say trong các dục (kàmesu), hạ liệt, đê tiện, phàm phu, không xứng bậc Thánh, không liên hệ đến mục đích. Hai là tự hành khổ mình, khổ đau, không xứng bậc Thánh, không liên hệ đến mục đích. Tránh xa hai cực đoan này, này các Tỷ-kheo, là con đường Trung đạo, do Như Lai chánh giác, tác thành mắt, tác thành trí, đưa đến an tịnh, thắng trí, giác ngộ, Niết-bàn. 4) Và thế nào là con đường Trung đạo, này các Tỷ-kheo, do Như Lai chánh giác, tác thành mắt, tác thành trí, đưa đến an tịnh, thắng trí, giác ngộ, Niết-bàn? Chính là con đường Thánh đạo Tám ngành, tức là: chánh tri kiến, chánh tư duy, chánh ngữ, chánh nghiệp, chánh mạng, chánh tinh tấn, chánh niệm, chánh định. Ðây là con đường trung đạo, này các Tỷ-kheo, do Như Lai chánh giác, tác thành mắt, tác thành trí, đưa đến an tịnh, thắng trí, giác ngộ, Niết-bàn. 5) Ðây là Thánh đế về Khổ, này các Tỷ-kheo. Sanh là khổ, già là khổ, bệnh là khổ, chết là khổ, sầu, bi, khổ, ưu, não là khổ, oán gặp nhau là khổ, ái biệt ly là khổ, cầu không được là khổ. Tóm lại, năm thủ uẩn là khổ. 6) Ðây là Thánh đế về Khổ tập, này các Tỷ-kheo, chính là ái này đưa đến tái sanh, câu hữu với hỷ và tham, tìm cầu hỷ lạc chỗ này chỗ kia. Tức là dục ái, hữu ái, phi hữu ái. 7) Ðây là Thánh đế về Khổ diệt, này các Tỷ-kheo, chính là ly tham, đoạn diệt, không có dư tàn khát ái ấy, sự quăng bỏ, từ bỏ, giải thoát, không có chấp trước. 8) Ðây là Thánh đế về Con Ðường đưa đến Khổ diệt, này các Tỷ-kheo, chính là con đường Thánh đạo Tám ngành, tức là chánh tri kiến... chánh định. 9) Ðây là Thánh đế về Khổ, này các Tỷ-kheo, đối với các pháp từ trước Ta chưa từng được nghe, nhãn sanh, trí sanh, tuệ sanh, minh sanh, quang sanh. Ðây là Thánh đế về Khổ cần phải liễu tri, này các Tỷ-kheo, đối với các pháp, từ trước Ta chưa từng nghe, nhãn sanh, trí sanh, tuệ sanh, minh sanh, quang sanh. Ðây là Thánh đế về Khổ đã được liễu tri, này các Tỷ-kheo, đối với các pháp từ trước Ta chưa từng được nghe, nhãn sanh, trí sanh, tuệ sanh, minh sanh, quang sanh.

VII. Vô Minh (S.v,429) 1) ... 2) Rồi một Tỷ-kheo... ngồi xuống một bên. 3) Ngồi một bên, Tỷ-kheo ấy bạch Thế Tôn: -- "Vô minh, vô minh", bạch Thế Tôn, được nói đến như vậy. Bạch Thế Tôn, thế nào là vô minh? Và cho đến như thế nào là đi đến vô minh (avijjàgato)? 4) -- Này Tỷ-kheo, chính là không rõ biết Khổ, không rõ biết Khổ tập, không rõ biết Khổ diệt, không rõ biết Con Ðường đưa đến Khổ diệt. Này Tỷ-kheo, đấy gọi là vô minh. Cho đến như vậy là đi đến vô minh. 5) Do vậy, này Tỷ-kheo, một cố gắng cần phải làm để rõ biết: "Ðây là Khổ"... một cố gắng cần phải làm để rõ biết: "Ðây là Con Ðường đưa đến Khổ diệt".

III. Phẩm Kotigàma 21.I. Minh (1) (S.v,431) 1) Như vầy tôi nghe. Một thời Thế Tôn trú giữa các dân chúng Vajji, tại Kotigàma. 2) Tại đấy, Thế Tôn nói với các Tỷ-kheo: -- Này các Tỷ-kheo, do không giác ngộ, do không thông đạt bốn Thánh đế mà Ta và các Ông lâu ngày phải dong ruổi, lưu chuyển như thế này. Thế nào là bốn? 3) Do không giác ngộ, do không thông đạt Thánh đế về Khổ, này các Tỷ-kheo, nên Ta và các Ông lâu ngày phải dong ruổi, lưu chuyển như thế này... Thánh đế về Khổ tập... Thánh đế về Khổ diệt... Do không giác ngộ, do không thông đạt Thánh đế về Con Ðường đưa đến Khổ diệt, này các Tỷ-kheo, nên Ta và các Ông lâu ngày phải dong ruổi, lưu chuyển như thế này. 4) Nhưng nay, này các Tỷ-kheo, Thánh đế về Khổ này đã được giác ngộ, đã được thông đạt Thánh đế về Khổ tập đã được giác ngộ, đã được thông đạt Thánh đế về Khổ diệt đã được giác ngộ, đã được thông đạt Thánh đế về Con Ðường đưa đến Khổ diệt đã được giác ngộ, đã được thông đạt. Ðược chặt đứt là hữu ái, được đoạn tận là những gì đưa đến tái sanh (bhavanetti). Nay không còn tái sanh nữa. 5) Thế Tôn thuyết giảng như vậy... bậc Ðạo Sư lại nói thêm: Do không như thật thấy, Bốn sự thật bậc Thánh, Phải lâu ngày luân chuyển, Trải qua nhiều đời sống. Khi chúng được thấy rõ, Mầm tái sanh nhổ sạch, Gốc khổ được đoạn tận, Nay không còn tái sanh.

You entered like a spark and lightened my candle called life. You will continue to burn until I melt don’t completely.

Check the Continuity First, check that you don’t have a short circuit between the positive and negative columns. To do this, use the continuity function on your multimeter. A continuity test checks for a direct connection between two points in a circuit. The symbol for the continuity tester usually looks like the one shown here. You don’t want a direct connection between the positive and negative columns because that would short-circuit the battery and stop the game from working. Use the continuity tester to check for short circuits. Turn the dial on your multimeter so that it points toward the continuity symbol. Plug the black measurement lead into the multimeter’s COM socket, and plug the red measurement lead into the multimeter’s V socket. Touch the tip of the black and red measurement leads to each other, and you should hear a beep to indicate that there’s a direct connection.

Dance with what life has to hand you and you will always walk your intended path.

Come è noto agli studiosi, ma forse non al pubblico, la somiglianza di questo poema con la Commedia, soprattutto dopo che lo ha magistralmente illustrato Francesco Mazzoni (Mazzoni 1967 e cfr. ED s.v. Latini), è impressionante. Lo stesso Mazzoni, però, che, come abbiamo visto dal suo commento, non ne trae le pur evidentissime conclusioni. Per il nostro tema, infatti, basti qui ricordare che il protagonista del Tesoretto, ovvia proiezione autobiografica di Brunetto, disperato per la notizia della disfatta guelfa di Montaperti, si perde in una “selva diversa”, e dà inizio ad una peregrinazione nell’universo della conoscenza, imbattendosi prima in diverse personificazioni (la Natura, le Virtù), che gli illustrano la composizione del Mondo e i modelli di comportamento cortesi, e poi con Tolomeo, che si propone di spiegargli i fondamenti dell’astronomia. Qui, il poema si interrompe. Perché il lettore giudichi la somiglianza, ecco alcuni dei versi iniziali: pensando a capo chino / perdei il gran cammino, / e tenni a la traversa / d’una selva diversa.

(In April 2018, a retired neuropsychologist at Boston University’s medical school wrote an essay for Politico Magazine lamenting Miller’s nativist views and wondering what might have happened if the U.S. government had had in place the sort of anti-immigrant policies Miller favored back when his own family escaped the pogroms of Poland in the early 20th century. The author was Miller’s uncle.)

tkb-control-plane Ready control-plane 96s v1.26.0 tkb-worker Ready 76s v1.26.0 tkb-worker2 Ready 76s v1.26.0 tkb-worker3 Ready 76s v1.26.0 You can use this cluster

Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s” (v. 15).

tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.

Von Braun, the boy wonder of Germany’s V-2 rocket program, was typical of the changing fortunes experienced by the Nazi scientists. At the close of the war, he was classified as a “potential security risk” because of his deep ties to Hitler and to the Nazi Party as a decorated officer. Within months, however, his hiring as a rocket scientist was suddenly reclassified as vital to America’s national security.

January 17th is celebrated as “Ditch New Year’s Resolution Day”.

Corpus dictum eo quod corruptum perit. [n25] Solubile enim atque mortale est, et aliquando solvendum. [n26] Caro autem a creando est appellata. [n27] Crementum enim semen est masculi, unde animalium et hominum corpora concipiuntur. Hinc et parentes creatores vocantur. [n28] Caro autem ex quattuor elementis compacta est. Nam terra in carne est, aer in halitu, humor in sanguine, ignis in calore vitali. [n29] Habent enim in nobis elementa suam quaeque partem, cuius quid debetur conpage resoluta. [n30] 25. Subst. corpus je vytvořeno z kořene *kwrep-, 'tělo'; se slovem corruptus, 'zkažený', nesouvisí. Srv. také Isidor, Diff. I,116 (PL 83,23A): 'Tělo (corpus) je nazvané podle zkaženosti (corruptio).' 26. Isidor tuto myšlenku převzal od Lactantia, De opif. Dei, 4,7-8 (SC 213,126). Lactantius označuje v Div. instit. VII,1 (PL 6,736A) jako pramen tohoto tvrzení Platóna. Srv. F. Gasti, L'anthropologia di Isidoro, str. 29, pozn. 34. 27. Subst. caro, 'maso', 'tkán', 'tělo', není etymologicky příbuzné se slovesem creare, 'tvořit', nýbrž je odvozeno od kořene *(s)ker- s významem 'krájet'; srv. např. řecké sloveso χείρειν (keirein), 'krájet', 'stříhat'. Srv. Ernout-Meillet, s. v. caro. Stejnou etymologii uvádí Isidor v Etymol. XX,2,20. 28. Ve skutečnosti pochází subst. crementum, 'přírůstek', přeneseně 'sémě', 'sperma', od slovesa crescere, 'růst', a subst. creator, 'zploditel', 'stvořitel', od slovesa creare, tvořit'. Uvedená slovesa mají podobný základ, ale nejsou příbuzná v té míře, jak se domníval Isidor. Tutéž větu nacházíme u Isidora i v Etymol. IX,5,5. Srv. také Placidus, Gloss. E 9 (GlossL IV,20): 'Má se za to, že excreamentum je to, co vyplivujeme nebo vykašláváme (excreare); rovněž je to mužské sémě, z něhož se počínají těla zvířat i lidí. Proto se také rodučům říká creatores (zploditelé).

After some abandoned experiments with static compilation, we looked around and saw how successfully JIT techniques are being applied in the JavaScript space: Chrome’s V8 engine, in particular, has greatly pushed the status quo of JavaScript performance.

Being an indie writer is an expensive hobby. If you want to become an indie writer, be prepared that it will cost you more than you will earn by selling books. Your first book will not become a bestseller, and few will become famous. Choose wisely what you want. S.V.Cobets

Zodra Maaike weer bij haar pleegouders was, in de vriendelijke ouderwetse huiskamer met de reusachtige twee honden die haar om strijd zoentjes van besnuffeling kwamen geven, zonken de donkere weg en het probleem der afstanden in vergetelheid. Het kind burgerde zich aardig in bij de onderwijzer, en op school, waar het eerst zo babyachtig onbeholpen toe had staan kijken, was het zich nu dapper aan het ontvoogden op de speelplaats. En om beurten kwamen Sinterklaas, de Kerstman en Sint-Silvester de laatste blaadjes van de kalender plukken. In Jasamski stond een wreed versje over Sinterklaas: Je liet ons in de steek, het kind gelijk de vader. Word s.v.p. niet week wanneer nu Klaasdag nadert. Bespaar ons je geschenken. Al kocht je er een hoop, ze kosten zorg noch denken, ze zijn al te goedkoop. Zij die de ‘vrijheid’ kozen (zo heet thans het verraad) hebben als heimatlozen slechts recht nog op de straat! Maar de ware wreedaard, waartegen de dichter zich slechts met woorden probeert te verweren, zijn de daden en tekortkomingen der werkelijkheid: Sinterklaas ging voorbij zonder zelfs een prulletje van Max. Hij had ook geen Néné meer van wie het lieve geldje te lenen.

Guardians of the Vote: History, Heroes, and the Legacy of Voting Rights—1960s v. Today” by Jet Thomas, Ed.S., a retired educator, is an essential text covering all aspects of voting in the United States of America. It focuses on how Black Americans, along with other minority groups, have suffered from unequal and often biased circumstances that have suppressed their participation in this cornerstone of democracy. Thomas covers the history of voting with particular emphasis on the events that led to the Civil Rights movement of the 1960s; he features both well-known and more obscure figures who were leaders in creating change – whom he refers to as “Guardians of the Vote;” and the concerns we are facing today due to decisions by the Supreme Court that have weakened the Voting Rights Act. He exposes and explains the current tactics of political maneuvering to circumvent the rights of citizens who are exercising their right to cast votes. Journalist Tavis Smiley contributed the foreword, which describes how the individual reader can become a guardian of the vote by increasing their involvement in the process, with education and training from supportive organizations, making every effort to vote in every election, and then instructing children on the importance of voting and the history of civil rights empowerment. The foreword functions as an outline for what the reader will encounter in the body of the book, as discussed in its nine chapters. Many readers will realize that much of the material that Thomas presents was never covered in their own educational experience, at least not in-depth, and depending on the era of their school attendance, in discussions of current events – this reader/reviewer can attest to very little, even though the Voting Rights Act of 1965 was passed less than a decade before my own high school graduation. In retrospect, and with consideration of my memories of the coverage presented on the major network news broadcasts of the time, that seems quite shocking. The Introduction offers an excellent overview of the history of key events related to voting in the United States. Thomas then offers nine highly detailed yet very readable chapters covering topics that include discrimination methods found in communication, voter intimidation and restrictions, political manipulation, a study of pertinent legislation, a survey of key voter advocacy groups, and profiles of leading figures in the Civil Rights Movement. The text is amplified with graphic introductions to each chapter that provide a timeline of historical events. There are also numerous photos of pertinent materials, important historic and well-recognized figures such as Dr. Martin Luther King, Jr., Supreme Court Justice Thurgood Marshall, and Congressman John Lewis, along with the individuals he profiles as “Guardians of the Vote.” These visuals provide additional interest and context to the narrative. The author has compiled and organized a vast trove of information to educate and inform readers on the importance of making their voices heard through voting. He also strives to acquaint them with the obstacles Black Americans and other minorities face when attempting to vote, and solutions for remedying this very large problem facing our democracy. His in-depth research and careful documentation are highly evident. In addition, he provides a helpful glossary and references to assist his audience. Readers from high school age onward will come away with new information that will aid them in becoming “Guardians of the Vote” in their own right. Knowledge truly is power when the goal is positive change. “Guardians of the Vote” by Jet Thomas, Ed.S. is a book that should be used to teach history and current events in every high school classroom, in college courses, in community study groups, and in political organizations. It is an important book, and I recommend it to every current and prospective citizen of this country.

Some touches remind you of breaking; his reminds me I survived.

What if you have nightmares?” “Then I have you to chase them off.” As if it’s that simple.