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I knew I wanted to make another book for him, but I didn’t know where to start or what to include. There are tons of baby book ideas out there, but it’s hard to find books focused on the second year of life (or the third, fourth, fifth, and so on). Monthly Milestones I included a two page spread for each month and recorded his height and weight, milestones, our schedule, his new words, favorite foods and favorite toys. Seasonal Photos I also included a spread for each season with photos of my son playing outside. Cards and Letters I scanned all of the cards and letters my son received throughout the year and included them as well.
I first read the book a couple of years ago and liked it so much I subsequently bought the entire series. Annabeth, daughter of Athena, in the novel she is a blond, smart girl who studies architecture for fun.
Luke, son of Hermes, betrayer of the camp and, more particularly, Percy in setting him up to take the fall for the theft of Zeus’ main lightening bolt.
Percy of the movie, I thought they did a good job casting Percy, although at the age of twelve he should have been smaller and less good looking, but hey, who I am to complain about some good eye candy?! Okay, first major change from the book was Percy finding out he was the son of Poseidon at the beginning of the movie, in the book he doesn’t know who his father is until about the middle of the book and even then Poseidon is a very removed character, both emotionally and physically. Okay, I have to admit I almost squealed like a little girl when Sean Bean appeared as Zeus, I had no idea that was who they cast and I thought he was incredible. Final thoughts, I liked both separately as the movie was great when not comparing it to the book but as a film supposedly based on the book, it went far from the book especially in the themes of father and father’s love. It is true you can't judge a book by its cover, you also can't judge a book's graphic content by its cover. Favicon Plugin created by Jake Ruston's Wordpress Plugins - Powered by Dean Guitars and Pattaya Hotel. This month, writer Joshua Prager and graphic designer Milton Glaser invite us to celebrate time. As a native Arkansan, it was surreal to see Damien Echols, one of the members of the West Memphis Three and the author of the memoir Life After Death, walking free on the stage of an auditorium at a book festival. I had the good fortune of interviewing Naomi Benaron, author of Running the Rift, and Inman Majors, author of Love's Winning Plays, on the Chapter 16 stage at the festival. Even though the last day of the festival was terribly windy, a nice crowd turned out to ask questions of these two YA authors and listen to them read. On Saturday morning of the festival, Nina Cardona--a reporter on Nashville Public Radio and host of All Things Considered--interviewed four authors at the Women's National Book Association breakfast at the Nashville Public Library. The final session I went to at the festival, William Henry Chafe's talk about his book Bill and Hillary: The Politics of the Personal, reminded me that some of the best experiences at a book festival are the unplanned moments. The Turkic languages comprise one of the most widespread linguistic families in the world, covering a huge portion of Eurasia.
The Huns and Xiongnu are some of the earliest people thought to be speakers of a proto-Turkic language; however, this is still debated by linguists.
Farther west was Khazaria, a Judaic khaganate on the Pontic and Kuban steppes which reached as far into Europe as the future Kiev and southward to the Caucasus.
Many Turkic peoples would one day come into the fold of the Russian Empire, and later the Soviet Union in the 20th Century. What is so revealing about this region is the various manifestations of nationality, or rather, lack thereof, in response to Russian and Soviet policies.
With the exception of the handful of urban centers, Turkic Central Asians were largely organized into nomadic tribal groups, often focused around clan relations. This may be a somewhat simplified view, however, and one that does not provide the Central Asians themselves with much agency.
Upon expansion into Southern Middle Asia, the Russian Empire encountered ancient, settled, agrarian societies with established Islamic traditions. The dominant rationale behind early Soviet nationality policy generally and in the case of Central Asia in particular was the idea that, in accordance with a teleological interpretation of Marxist historical materialism, societies could lie at various points along the temporal continuum which terminated in communism.
However, the veil was not merely a characteristic feature of Central Asian nations and a means of differentiating between them. At the same time as Soviet ethnographers were documenting veiling practices and constructing differentiated nations around them, local Central Asians were adapting and responding to Soviet power and Soviet ideas. The goal is to watch him grow into the jersey over time. I decided to put this photo on the cover.
I tried to write down special occasions, play dates, milestones, holidays and family celebrations.
I wrote him a letter each month for his baby book and I didn’t want to stop recording the memories!
We ran quite a few road races with our son, so I included race bibs and the newspaper results. Okay, I have to admit that going in to watch the movie I was warned by several people that the book and the movie were very different, and they were correct. Since rereading the first book in the series I have been steadily working my way through the series again because I enjoyed it so much the first time.Percy, son of Poseidon, half-blood and hero.
Percy is given a very short period of time to train, adjust to the information about the gods he has been given, and defeat Annabeth at capture the flag before leaving on his quest. Also, Pierce Brosnan made a great Chiron, not quite as muscular as I had imagined Chiron being but a believable Centaur nonetheless.
I was disappointed that they didn’t include the Oracle (who is a mummy) and her advice to go West to find the thief and Percy was given the pearls from his father to return to the sea. Now that I've had a few days to reflect on the experience of having 200 authors in Nashville—and running around like a chicken with my head cut off to see as many of them as possible—I wanted to share my favorite moments from the book festival (in no particular order). It's hard to convey how important Echols' case was to many people in Arkansas (and later, around the world) when I was growing up; in high school, students routinely wore WM3 bracelets to express their support for the three convicted men.


I loved hearing both authors talk about writing the story they needed to write—but by far, my favorite part of the panel was when young people asked questions during the Q&A and approached the authors after the talk.
There was a stellar line-up: Ben Fountain (Billy Lynn’s Long Halftime Walk), Christopher Tilghman (The Right-Hand Shore), Gail Tsukiyama (A Hundred Flowers) and Karen Thompson Walker (The Age of Miracles). I walked into this session on a whim when I was on my way home on Sunday, and it turned out that Chafe's flight was delayed. This policy of indigenization had been both helped and hindered by the prevalent place of orthodox Islam in Central Asia, as well as the more liberal, reformist Jadidist movement.
Though the most obvious example is Turkish, the Anatolian peninsula is only the very eastern edge of the territory inhabited by Turkic peoples. The first to specifically call themselves Turks were the Gokturks, who established a Silk Road empire in the mid-500s C.E. The first major Slavic contact with the Turks was with the Pechenegs and other nomadic steppe tribes. Most revealing, however, about the structures of Turkic societies, however, were those peoples encountered in Central Asia, in the area formerly known as Turkestan.
Currently, the lands of Central Asia are divided into the nations of Kyrgyzstan, Kazakhstan, Turkmenistan, Uzbekistan, and Tajikistan (though the Tajiks and the Tajik language are Persian, not Turkic).
As stated earlier, Central Asians shared an adherence to Islam, a factor that contrasted with both Russian Orthodoxy and Soviet atheism.
New laws were passed to govern these inorodtsy (foreigners) and separate them from (Russian) settlers. If communism was the end of history, then socialism had to precede it, and before that – industrial capitalism and imperialism. It may be that ethnography constructed just as much as it revealed, but in any case, the end result was the delineation of nations based largely upon language and the various practices of everyday life. It was also the most physical and unavoidable symbol of women’s oppression in the unenlightened, patriarchal social order of the primitive Muslim societies of Central Asia.
The language of national consciousness made an impact upon local elites interested in opposing the Soviet project. I tried to include funny stories, milestones, phases he was going through, and lessons I’d learned from parenting. I think the best way to discuss this is to look at each one separately because they are so different from each other.
The gift from her mother makes me giggle by being a cap of invisibility that looks like  a baseball cap.
Echols spoke poignantly about how it's emotionally difficult for him to talk now about his time on death row and in prison, but he continues to travel and promote the book because you never know when an audience member might find themselves on the jury of a murder trial.
It was inspiring to hear how Benaron actually aspired to win Barbara Kingsolver's Bellwether Prize from the time she started writing her book—then went out and did it!
Throughout the two-hour panel, Cardona (whose voice has accompanied much of my time in the car, as long I've lived in Nashville!) did a fabulous job distilling (and explaining) the four distinct stories and pulling out similarities.
So, the poor moderator--not to be deterred!--went ahead and gave his introduction without the author present. That much of this process had been  sacrificed under Stalin in the name of the protection of the Soviet Rodina (motherland) and replaced with the suppression of individual and national rights, persecution of former proselytizers of Central Asian nationalisms, and outright deportation or transplantation of entire peoples, merely made their relationships to the recent past even more fraught.
Speakers of the Turkic languages stretch from Eastern Europe across Central Asia, and out to the uppermost regions of eastern Siberia.
Islam was first introduced to these Turks (and the Turks at large) upon allying with the Muslim Emevis against China in 851 (Barbarossa).
The Seljuk Turks moved into Anatolia in the 11th century, laying the foundations for the Ottoman Empire, though they did not take Constantinople till the 15th century. These were people who engaged in both peaceful, trade-oriented relationships and violent conflicts with the settled Slavs of Kievan Rus’ (Sunderland, 13). Long considered the crossroads of East and West, this region was home to such great centers of Silk Road trade and Islamic thought as Bukhara, Samarkand, Tashkent, and Khiva, and populated by many people both settled and pastoralist (Evthuhov, 124).
During the 19th and 20th centuries, an era when nationalism began to grip the peoples (or at least the intelligentsias) of Europe, no similar movements or flowering of national consciousness emerged in Central Asia (Evtuhov, 195).
Prior to the invasion of these outside forces, Islam was under no threat, and therefore was not the unifying force that it came to be. During this time period, the Russian Empire made conquests on all fronts as it pushed its borders out, mostly to the West in a stepwise advance across the Asian continent, then down through Middle South Asia.
Their religion was nominally that of Islam, but more influenced by local beliefs in shamanism and ancestor worship. The Russian Empire’s conquest of this region was spurred by economic, as well as political and strategic concerns. In this developmental hierarchy, the societies of Central Asia existed at a pre-capitalist and even pre-national level. In this sense, the ethnographic investigation of Central Asia was inseparable from the consolidation of Soviet power over the region; knowledge of the social, demographic, and economic conditions of the region was a prerequisite for their administration and optimal utilization. In fact, the consolidation of national consciousness aided local opposition to Soviet power by providing them with a concrete locus of opposing values rooted in a supposedly primordial and naturally local tradition. HD Wallpaper and background images in the Monster High club tagged: monster high frankie clawdeen draculara lagoona cleo. He also learned how to color this year, so I included his first pieces of art and a brief description of each piece. So I took all the photos that didn’t make the first cut and made a two-page collage for the end of the book. It was especially fascinating to hear the authors speak about getting to know their characters and taking on the beast of research.
Turned out he'd attended Yale Law School with the Clintons, and he was able to give some insight into their time as law students. The origins of Proto-Turkic are somewhere in the vast expanses ranging across Central Asia and Siberia, traditionally placed in the Altai Mountains.


Other Turkic political entities began to appear in Central Asia during these few centuries. So early in history, such polities were not synonymous with what we would today call nations, but rather loose tribal confederations.
Rather, traditional territorital borders were non-existent; the territories which any particular group occupied were temporary and fluid.
As is so often the case, there had been little pressure for national consciousness until it had to be articulated and defined against something else, until was an outsider existed, against which differences in culture could be emphasized, and by which existing internal differences within to be overlooked.
Russian incursions continued into the Far East and Americas, as well, but these were eventually curbed by the presence of other Asian powers, as well as the British and Americans.
In the 1400s, the Kazakh clans split from the Uzbek khanate to the south and formed the tribal federations which persist today as a means of identification: the Lesser Horde (in the west), the Greater Horde (in the east), and the Middle Horde (between the two). Due to the American Civil War, Russia had been experiencing a shortage of cotton and was in search of a new venue for obtaining it. That is not to say that there were no nations, per se, in Central Asia, but that these nations were latent and perhaps ill-defined, while the local people chose to identity themselves as members of kin groups, tribes, or religions, rather than grasping the commonalities within, and distinctions between, their nations. In the process of incorporating and transforming Central Asia, the Soviet authorities naturally required the cooperation of locals.
Insofar as Soviet ethnographers and policymakers understood Soviet progress to entail the emancipation of women, the veil signified women’s subjugation, and was the underlying justification for the hujum (assault on the veil), launched by party activists in Tashkent on 8 March 1927.
The veil became an effective symbol not just for the oppression of Central Asian women but also for the traditions endangered by Soviet reform. There are so many details I would have completely forgotten if I hadn’t written them down! The moderator had certainly not planned to take questions from the audience about a book he didn't write, but this introduction added an unexpected personal touch to the proceedings. Among these were the Uyghurs, whose empire occupied much of Mongolia during the 8th and 9th centuries, and who were then conquered by the Kyrgyz, another Turkic tribe (Britannica).
These migrations out of East-Central Asia and into these areas comprised a greater period of Turkic expansion out of Central Asia and into Europe, the Middle East, and East Asia (including Siberia).
Though it is true that the Soviets are responsible for the laying down of the present borders of the ‘stans’, the consciousness which comes with those borders as some form of nationalism came in great part from the Central Asians themselves. In accordance with steppe politics, various of the hordes had at different times made oaths of allegiances to the Russian tsar for support against one another or other foreign incursions, but these oaths were, in the Kazakh’s minds, at least, temporary and easily broken.
In addition, Russia had begun to run into conflicts with the British Empire, and as a result acted defensively against this perceived threat by encouraging further expansion to defend itself. Insofar as this national consciousness was considered a necessary prerequisite for the emergence of intra-national class conflicts and, by means of a dialectical resolution, the purging of enemy classes and the emergence of a classless socialist society, it was necessary to consolidate the Central Asian nations. Unfortunately, there was no proletariat to be recruited from among the pre-industrial population.
Consequently, a woman’s decision to discard the veil now acquired nationalistic and religious dimensions, and those opposed to de-veiling for any reason could articulate their interests in the new and evocative language of primordial and orgnanic nationalism. Then, about 20 minutes late and straight from the airport, Chafe burst into the room and blew us all away with a spirited account of the Clintons' relationship--and how you have to understand their personal lives to make sense of their political decisions.
That the state of ethnic or national identities that existed within these groups in Central Asia prior to the Soviet period contradicts this argument is not regarded as a major impediment to the construction of separate national identities of long standing within Central Asia. They established great khanates in Kazan’, Astrakhan, and the Crimea, and continue to inhabit these areas today. Thus, when the Soviets initiated their nationality policy, many could not answer what nationality they were (at least in any way satisfactory to the Soviets, who were themselves unsure how to define nationality). Following the tightening of Imperial control on the region in the 19th century, however, these lands were incorporated as units of the Russian Empire. In order to conquer these lands with already established administrative and judicial structures, Russia left those intact and established protectorates in the area as well as redirecting trade toward Russia.
The hypostatization of Central Asian nations in the image of the veil meant also the metastasis of opposition to Soviet power from decentralized and essentially reactionary positions into a thoroughly modern invocation of nationalism. The Soviets themselves had engaged in something similar some forty years earlier, when prerevolutionary Russian colonial policy in Central Asia had undergone something of a rehabilitation (Schwarz, 488).
Tatar populations currently reside in many parts of both Eastern Europe (Ukraine, Poland, Russia) and Central Asia (Uzbekistan, Kazakhstan, Kyrgyzstan). What these nationality policies served to do, then, was to constrict and limit the patterns of an ancient way of living, rather than to define any sort of unnamed divisions that were already in place. Thus, though it may not have developed without the presence of Russian and Soviet power as a foil, national consciousness was not both a creation and a conscious response to the tensions caused by the disruption of age-old ways of life, a means of reasserting control. The Kazakhs were thus labeled as inorodtsy, and were forcibly settled, having to give up their nomadic lifestyle (and with it a great deal of tribal structure). The single most damaging aspect of Russian colonial rule became its imposition of a cotton monoculture upon the region, which further heightened its dependency on Russia for trade.
This cotton monoculture as well as the environmental repercussions involved in fostering it were to have dire consequences in the future. The veil, a target of Western fascination since the 19th century, came in a sense to represent Central Asian nationality, with different veils indicating different nations. Other examples have included the revolts of the Kazakhs from 1837 to 1846 under Kenesary Kasimov; the struggle for national independence ascribed the veil and Soviet attempts particularly in the Uzbek SSR to unveil the Uzbek women (Hujum), or the Basmachi revolts in Central Asia between 1916 and 1923. The destruction of the Kazakh’s lifestyle, the persistent rebellions, and conflicts they experienced with settlers were all promises of future conflict and nascent nationalism.
Since independence, these efforts have been parts of focused and orchestrated Islamicist projects, such as the Islamic Renaissance Party of Tajikistan (IRP) or theIslamic Movement of Uzbekistan (IMU). While the articulators of these projects may change over time, the project remains essentially the same: to construct a useable, usually national, past of long standing, in the service of the present.



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