Optional & Required DocumentsRequired DocumentsCover LetterTranscriptsCurriculum VitaeStatement of Teaching PhilosophyStatement of Research and/or GoalsOptional DocumentsOther DocumentationOther Documentation (2)Other Posting DetailsJob TitleAssistant Professor – Ornamental Crop Innovation TechnologistPosting NumberP0078FJob Description SummaryThe Department of Horticulture at Auburn University is seekingapplications for the position of Assistant Professor – OrnamentalCrop Innovation Technologist. This position will be a nine-month,tenure-track faculty position with a 75% research and 25% teachingappointment. The projected start date is August 16, 2021.Responsibilities: Research priorities for this position will focuson adapting and/or developing technologies to reduce labor costsand improve production efficiency of the Alabama ornamental nurseryindustry. Example technologies include, but are not limited to,Radio Frequency Identification ( RFID ), crop sensing, internet ofthings (IoT), artificial intelligence (AI), robotics, and cloudcomputing. Specific applications important to the ornamentalnursery industry include labor management and reduction, inventorymanagement, reduction of non-target pesticide applications, andautomation. The selected individual will be expected to work withindustry and Extension personnel to develop and implementlabor-saving, and other programs that seek to improve productionefficiency of the ornamental nursery industry in Alabama. Theselected individual will be expected to publish regularly inpeer-reviewed journals appropriate to the discipline of theirresearch and to compete successfully for external funding tosupport their research program. The selected individual will beexpected to mentor undergraduates in short-term research projectsand to train future innovation specialists and scientists bydirectly advising M.S. and Ph.D. students. The selected individualwill have responsibility in both undergraduate and graduateinstruction. Exact course offerings will be negotiable and based onthe selected individual’s expertise. Departmental, college, anduniversity service is expected.Minimum QualificationsMinimum qualifications include an earned Ph.D. from an accreditedinstitution in Horticulture (at the time employment begins),Agricultural or Biosystems Engineering, or a closely related plantscience discipline with experience utilizing advanced technologiesto improve agricultural production systems. Ideally, the selectedindividual should have strong horticultural and engineeringbackgrounds, although expertise from other, closely related fieldswill be considered as well. Documented evidence of individualand/or collaborative research and/or teaching resulting inpeer-reviewed publications is required. The selected individualshould be able to demonstrate ability to work cooperatively withcolleagues across disciplines and develop a collaborative researchprogram. The selected individual must possess excellent written andinterpersonal communication skills to effectively interact withdiverse audiences. The selected candidate must meet eligibilityrequirements to be gainfully employed in the United States at thetime the appointment is scheduled to begin and to continue workinglegally for the term of employment.Desired QualificationsKnowledge and experience in developing and utilizing advancedtechnologies in horticultural or other agricultural productionsystems; Successful competitive grant-writing experience;Experience developing and/or teaching undergraduate and graduatecourses in horticulture, engineering, or a closely related plantscience field; Experience advising students both at the graduateand undergraduate level.Special Instructions to ApplicantsApplicants must apply for the position by visiting the link:http://www.auemployment.com/postings/20268 and attach thefollowing: 1) a cover letter that addresses the experiencepertinent to all of the responsibilities of the position, 2)current Curriculum Vitae, 3) copies of ALL academic transcripts, 4)a two to three page statement of research interests,accomplishments, and future research ideas, and 5) a one pagestatement of teaching philosophy. When prompted during the onlineprocess, please provide names, phone numbers, and email addressesof three professional references. Only complete applications willbe considered. To ensure consideration for the position, applicantsare encouraged to apply prior to or by end of business on February15, 2021 but the search may continue until the position is filled.Questions concerning the advertised position should be directed to:Dr. Daniel Wells, Search Committee Chair, email:[email protected] DateClose DateOpen Until FilledYesReferences required for this position?YesIf yes, minimum number requested3Supplemental QuestionsRequired fields are indicated with an asterisk (*). * How did you hear about this employment opportunity?Advertisement/PublicationWebsitePublic Job Posting (auemployment.com site)Academic ConferenceAgency ReferralInternal Job PostingPersonal ReferralVeterans Assistance Services (Veteran Job Boards, Military BaseServices, State Vet Rep, etc.)Disability Assistance Services (Disability Job Boards, ABLENetwork, Voc-Rehab referral, etc.)Other * Please enter the specifics of the option you selectedabove:(Open Ended Question)
Desperate to get six-year-old Aidan Murphy to eat, hospital staff and family said he could order whatever he wanted.Murphy had lost six pounds during his stay at a Philadelphia-area hospital for a virus, and his weight fell to only 34 pounds.Murphy’s only request: “Monkey Bread from the beach.”“Of course, we all looked at each other because there’s no Monkey Bread or anything close in the hospital,” Murphy’s family said. “Needless to say, when the tray of jello, broth and rice was put in front of him, he said in his groggy little voice, ‘Where’s my Monkey Bread?’ ”That’s where Lee-Ann McHugh came in. She’s friends with the Murphys and aunt of Laura Idell, owner of Ocean City’s Monkey Bread.When Idell learned of Murphy’s request, she sent a free shipment of Monkey Bread and stuffed monkeys to the young fan of her sweet and gooey treats.Monkey Bread cuts the ribbon on its new downtown location on Friday, April 11.Idell owns and operates a Monkey Bread stand at 972 Boardwalk (now open weekends). On Friday, Ocean City Regional Chamber of Commerce officials helped her cut the ribbon on a new downtown location at 955 Asbury Avenue. The new location will serve breakfast sandwiches and other menu items, in addition to Monkey Bread. Read more on Facebook.A grand opening weekend celebration continues today at the downtown location with free coffee for customers.“It’s soooo good that our little guy has been pining away for it,” the Murphys said of Monkey Bread. “That’s the best endorsement. Monkey Bread is Aidan Jack approved.”And, of course, the young man now is out of the hospital, recovered and probably regaining a little bit of that weight.
The Independent Chief Inspector of Borders and Immigration, David Bolt, has published his inspection report on Exit Checks.The completed report was sent to the Home Secretary on 30 January 2018.Mr Bolt said: An inspection of exit checks.Home Office’s response to the Chief Inspector’s reports The Home Office’s Exit Check Programme ran from April 2014 until 31 May 2016 when it was formally closed. This inspection examined what the Programme had delivered and how far it had met its stated aims.The re-introduction of exit checks, which had been phased out in the 1990s, was announced in 2010 in the Conservative-Liberal Democrat coalition’s ‘Programme for government’. The Home Office subsequently committed to delivering “100% exit checks” by March 2015. However, in early 2015 the Home Affairs Committee expressed concerns that this would not be achieved, and highlighted that a number of significant exclusions had crept into the government’s pledge. Nonetheless, in March 2015, the Home Office’s Exit Check Programme ‘Factsheet’ stated that exit check data would improve its ability to identify and tighten immigration routes and visas most vulnerable to abuse, help to target those who had overstayed their visas and were in the UK illegally, and help to track the movements of known or suspected criminals and terrorists. The inspection looked at what data was being collected, the gaps and what was being done to fill them, and at what the Home Office was able to achieve from its analysis of the data it had. Overall, the sense was that the Home Office had over-promised when setting out its plans for exit checks, and then closed the Exit Check Programme prematurely, declaring exit checks to be “business as usual” when a significant amount of work remained to be done to get full value from them. This work needed better coordination within the Home Office, and externally with carriers, with other potential contributors to and users of the data, and with Common Travel Area partners. In the meantime, the Home Office needed to be more careful about presenting exit checks as the answer to managing the illegal migrant population, which for now remained wishful thinking. My report contains one overarching recommendation: that the Home Office re-establishes the Exit Checks Programme, with appropriate Programme oversight, governance and documentation, in order to drive the improvements needed in data quality and completeness and to coordinate and encourage its effective operational use. There was also a need to refresh and restate the ‘vision’ for exit checks, and reset expectations.
There are few bands currently touring that combine elements of jazz, blues, southern rock, and good ol’ Americana as effortlessly and beautifully as The Wood Brothers. With Oliver Wood’s pseudo-southern roots and bassist brother Chris Wood’s extensive free jazz experience in Medeski, Martin, and Wood, the group is undeniably one of the most raw, heartfelt, and genuine bands on the live music circuit today.Following a heavy, folky, punk-laced opening set from Indiana rockers (and Stanley Hotel legends), Murder By Death, the brothers took the stage at Red Rocks Amphitheatre, joined by their other third, multi-instrumentalist Jano Rix. The sun began to set on an unseasonably warm Friday night, and with a quiet hello and little fanfare, Oliver broke into the certifiable classic, “Postcards from Hell,” off of their 2008 release, Loaded. The song seems to be one of Oliver’s favorites, and tells the story of a man with a deep passion for the blues and for music. It’s not the first time the band has played this song at Red Rocks, yet it seems to strike a new chord each and every go around. In our current, rather unstable political climate, the song seems to speak to our beliefs and our commitments, serving as the perfect opening tune. The trio followed with “Tried and Tempted” off their debut album Ways Not to Lose. The stripped-down, bass-led groove got the crowd moving, and the band quickly slipped into another rocker, “This Is It,” from their latest release, One Drop of Truth.The group kept chugging along, playing the fan-favorite “Keep Me Around” off of 2013’s The Muse back-to-back with the classic “Mary Anna.” The chorus of “Mary Anna” featured a new, slightly faster, funkier arrangement that seemed to derive itself from many of the groovier, keyboard-led songs on One Drop of Truth. Perfectly transitioning into said new material, “Sparkling Wine” and the title track, “One Drop of Truth” came next, both keeping the crowd on their feet. Determined to keep the energy up, the brothers pulled out “Snake Eyes” from their 2015 album featuring Derek Trucks and Susan Tedeschi, Paradise. Oliver’s rhythmic strumming and Jano’s steady beat allowed the song to really open up, and giving Chris a chance to dance around with his bass, both musically and literally. Following “Snake Eyes,” they continued to criss-cross their catalog, playing “Loaded,” “Shoo Fly Pie,” “Happiness Jones,” and “That’s Where My Baby Might Be.”Near the end of the set, Oliver took a moment to point out that he saw “a show at Red Rocks” as a 19-year-old kid from Boulder, Colorado. He noted, “I didn’t really realize how important it was at the time,” or something along those lines. The band then dropped into a blistering, original rendition of the late Tom Petty’s “You Wreck Me.” Bearing an eerie resemblance to Petty, Oliver played the part perfectly, both vocally and musically, mentioning afterward, “oh yeah, it was Tom Petty!” Following the tribute to a guy who has to be one of Wood’s southern heroes, the band wrapped up the set with a sing-along take on their hit single, “Luckiest Man” before ending the night with “Honey Jar.”Not to be forgotten, The Wood Brothers were followed by California’s own The Devil Makes Three. Playing their own pioneering blend of bluegrass, folk, gypsy jazz, and Appalachian hick-pop, the band played to an absolutely ecstatic crowd that was eager to see them after too much time away. Playing a set heavy with tunes off of their eponymous album, “All Hail” and a spacey, feedback-laden “Chained to the Couch” came early in the set. “Hallelu,” “Graveyard,” and the quintessential “Old No. 7” closed out the evening, leaving the fans with little left to desire.Generally, early season Red Rocks shows can always be hit or miss with the weather and the music, but Friday night proved to be an absolute barnburner. With an incredible summer calendar ahead, it’s looking to be another divine summer at Red Rocks Park and Amphitheatre.Setlist: The Wood Brothers | Red Rocks Amphitheatre | Morrison, CO | 5/25/18Postcards From Hell, Tried and Tempted, This Is It, Keep Me Around, Mary Anna, Sparkling Wine, One Drop of Truth, Snake Eyes, Loaded, Shoo Fly Pie, Happiness Jones, That’s Where My Baby Might Be, You Wreck Me*, Luckiest Man, Honey Jar* – Tom Petty & The Heartbreakers cover Photo: Chris Klein The Wood Brothers, The Devil Makes Three | Red Rocks | Morrison, CO| 5/28/18 | Photos: Chris Klein Load remaining images
One of Jacob Olupona’s earliest memories in Massachusetts is of nearly freezing in his apartment as a graduate student at Boston University during the great snowstorm of 1978. “I had it. I told my father that I was coming home,” he recalled. But after braving that first blizzard in a land far from his native Nigeria, Olupona stuck it out and earned his Ph.D. He went on to conduct some of the most significant research on African religions in decades. Olupona, professor of indigenous African religions at Harvard Divinity School and professor of African and African-American studies in Harvard’s Faculty of Arts and Sciences, recently sat down for an interview about his lifelong research on indigenous African religions. Olupona earned his bachelor of arts degree in religious studies from the University of Nigeria, Nsukka, in 1975. He later earned both an M.A. (1981) and Ph.D. (1983) in the history of religions from Boston University.Authoring or editing more than half a dozen books on religion and African culture (including the recent “African Religions: A Very Short Introduction,” Oxford University Press), Olupona has researched topics ranging from the indigenous religions of Africa to the religious practices of Africans who have settled in America. His research has helped to introduce and popularize new concepts in religious studies, such as the term “reverse missionaries,” referring to African prelates sent to Europe and the United States.The recipient of many prestigious academic honors and research fellowships, Olupona also received the 2015–2016 Reimar Lust Award for International and Cultural Exchange, considered one of Germany’s most prestigious academic honors. The award allows Olupona a year of study and research in Germany; he is on leave this year (2015–16).Much of Olupona’s work is an attempt to provide a fuller understanding of the complexity and richness of African indigenous thought and practice by viewing it not as a foil or as a useful comparative to better understand Western religions, but as a system of thought and belief that should be valued and understood for its own ideas and contribution to global religions.GAZETTE: How would you define indigenous African religions?OLUPONA: Indigenous African religions refer to the indigenous or native religious beliefs of the African people before the Christian and Islamic colonization of Africa. Indigenous African religions are by nature plural, varied, and usually informed by one’s ethnic identity, where one’s family came from in Africa. For instance, the Yoruba religion has historically been centered in southwestern Nigeria, the Zulu religion in southern Africa, and the Igbo religion in southeastern Nigeria.“African spirituality simply acknowledges that beliefs and practices touch on and inform every facet of human life, and therefore African religion cannot be separated from the everyday or mundane.”For starters, the word “religion” is problematic for many Africans, because it suggests that religion is separate from the other aspects of one’s culture, society, or environment. But for many Africans, religion can never be separated from all these. It is a way of life, and it can never be separated from the public sphere. Religion informs everything in traditional African society, including political art, marriage, health, diet, dress, economics, and death.This is not to say that indigenous African spirituality represents a form of theocracy or religious totalitarianism — not at all. African spirituality simply acknowledges that beliefs and practices touch on and inform every facet of human life, and therefore African religion cannot be separated from the everyday or mundane. African spirituality is truly holistic. For example, sickness in the indigenous African worldview is not only an imbalance of the body, but also an imbalance in one’s social life, which can be linked to a breakdown in one’s kinship and family relations or even to one’s relationship with one’s ancestors.GAZETTE: How have ancestors played a role in traditional societies?OLUPONA: The role of ancestors in the African cosmology has always been significant. Ancestors can offer advice and bestow good fortune and honor to their living dependents, but they can also make demands, such as insisting that their shrines be properly maintained and propitiated. And if these shrines are not properly cared for by the designated descendant, then misfortune in the form of illness might befall the caretaker. A belief in ancestors also testifies to the inclusive nature of traditional African spirituality by positing that deceased progenitors still play a role in the lives of their living descendants.GAZETTE: Are ancestors considered deities in the traditional African cosmology?OLUPONA: Your question underscores an important facet about African spirituality: It is not a closed theological system. It doesn’t have a fixed creed, like in some forms of Christianity or Islam. Consequently, traditional Africans have different ideas on what role the ancestors play in the lives of living descendants. Some Africans believe that the ancestors are equal in power to deities, while others believe they are not. The defining line between deities and ancestors is often contested, but overall, ancestors are believed to occupy a higher level of existence than living human beings and are believed to be able to bestow either blessings or illness upon their living descendants.GAZETTE: In trying to understand African spirituality, is it helpful to refer to it as polytheistic or monotheistic?OLUPONA: No, this type of binary thinking is simplistic. Again, it doesn’t reflect the multiplicity of ways that traditional African spirituality has conceived of deities, gods, and spirit beings. While some African cosmologies have a clear idea of a supreme being, other cosmologies do not. The Yoruba, however, do have a concept of a supreme being, called Olorun or Olodumare, and this creator god of the universe is empowered by the various orisa [deities] to create the earth and carry out all its related functions, including receiving the prayers and supplications of the Yoruba people.GAZETTE: What is the state of indigenous African religions today?OLUPONA: That’s a mixed bag. Indigenous African spirituality today is increasingly falling out of favor. The amount of devotees to indigenous practices has dwindled as Islam and Christianity have both spread and gained influence throughout the continent.According to all the major surveys, Christianity and Islam each represent approximately 40 percent of the African population. Christianity is more dominant in the south, while Islam is more dominant in the north. Indigenous African practices tend to be strongest in the central states of Africa, but some form of their practices and beliefs can be found almost anywhere in Africa.Nevertheless, since 1900, Christians in Africa have grown from approximately 7 million to over 450 million today. Islam has experienced a similar rapid growth.Yet consider that in 1900 most Africans in sub-Saharan Africa practiced a form of indigenous African religions.The bottom line then is that Africans who still wholly practice African indigenous religions are only about 10 percent of the African population, a fraction of what it used to be only a century ago, when indigenous religions dominated most of the continent. I should add that without claiming to be full members of indigenous traditions, there are many professed Christians and Muslims who participate in one form of indigenous religious rituals and practices or another. That testifies to the enduring power of indigenous religion and its ability to domesticate Christianity and Islam in modern Africa.The success of Christianity and Islam on the African continent in the last 100 years has been extraordinary, but it has been, unfortunately, at the expense of African indigenous religions.A native of Nigeria, Jacob Olupona was a graduate student when he endured the blizzard of 1978. “I had it. I told my father that I was coming home,” he recalled. Instead, Olupona stayed and earned his Ph.D. Photo by Kehinde OjoGAZETTE: But yet you said it’s a mixed bag?OLUPONA: Yes, it’s a mixed bag because in the African diaspora — mostly due to the slave trade starting in the 15th century — indigenous African religions have spread and taken root all over the world, including in the United States and Europe. Some of these African diaspora religions include Cuban Regla de Ocha, Haitian Vodou, and Brazilian Candomble. There is even a community deep in the American Bible Belt in Beaufort County, S.C., called Oyotunji Village that practices a type of African indigenous religion, which is a mixture of Yoruba and Ewe-Fon spiritual practices.One of the things these diaspora African religions testify to is the beauty of African religions to engage a devotee on many spiritual levels. A follower of African diaspora religions has many choices in terms of seeking spiritual help or succor. For example, followers can seek spiritual direction and relief from healers, medicine men and women, charms [adornments often worn to incur good luck], amulets [adornments often used to ward off evil], and diviners [spiritual advisers].I should also state that there are signs of the revival of African indigenous practices in many parts of Africa. Modernity has not put a total stop to its influence. Ritual sacrifices and witchcraft beliefs are still common. Moreover, the religions developed in the Americas impact Africa in that devotees of the African diaspora have significant influence on practices in Africa. Some African diasporans are returning to the continent to reconnect with their ancestral traditions, and they are encouraging and organizing the local African communities to reclaim this heritage.GAZETTE: It sounds like African indigenous religions are dynamic, inclusive, and flexible.OLUPONA: Yes, and the pluralistic nature of African-tradition religion is one of the reasons for its success in the diaspora. African spirituality has always been able to adapt to change and allow itself to absorb the wisdom and views of other religions, much more than, for example, Christianity and Islam. While Islam and Christianity tend to be overtly resistant to adopting traditional African religious ideas or practices, indigenous African religions have always accommodated other beliefs. For example, an African amulet might have inside of it a written verse from either the Koran or Christian Bible. The idea is that the traditional African practitioner who constructed that amulet believes in the efficacy of other faiths and religions; there is no conflict in his mind between his traditional African spirituality and another faith. They are not mutually exclusive. He sees the “other faith” as complementing and even adding spiritual potency to his own spiritual practice of constructing effective amulets. Indigenous African religions are pragmatic. It’s about getting tangible results.GAZETTE: What allows African indigenous religions to be so accommodating?OLUPONA: One of the basic reasons is that indigenous African spiritual beliefs are not bound by a written text, like Judaism, Christianity, and Islam. Indigenous African religion is primarily an oral tradition and has never been fully codified; thus, it allows itself to more easily be amended and influenced by other religious ideas, religious wisdom, and by modern development. Holding or maintaining to a uniform doctrine is not the essence of indigenous African religions.GAZETTE: What will Africa lose if it loses its African indigenous worldview?OLUPONA: We would lose a worldview that has collectively sustained, enriched, and given meaning to a continent and numerous other societies for centuries through its epistemology, metaphysics, history, and practices.For instance, if we were to lose indigenous African religions in Africa, then diviners would disappear, and if diviners disappeared, we would not only lose an important spiritual specialist for many Africans, but also an institution that for centuries has been the repository of African history, wisdom, and knowledge. Diviners — who go through a long educational and apprenticeship program — hold the history, culture, and spiritual traditions of the African people. The Yoruba diviners, for example, draw on this extensive indigenous knowledge every day by consulting Ifa, an extensive literary corpus of information covering science, medicine, cosmology, and metaphysics. Ifa is an indispensable treasure trove of knowledge that can’t be duplicated elsewhere; much of its knowledge has been handed down from babalawo [Ifa priest/diviner] to babalawo for centuries. (I myself have consulted with several diviners for my research on specific academic topics regarding African culture and history; consequently, if we were to lose Africa’s diviners, we would also lose one of Africa’s best keepers and sources of African history and culture. That would be a serious loss not only for Africans, but also for academics, researchers, writers, and general seekers of wisdom the world over.GAZETTE: What else would we lose if we lost traditional African Religions?OLUPONA: If we lose traditional African religions, we would also lose or continue to seriously undermine the African practice of rites of passage such as the much cherished age-grade initiations, which have for so long integrated and bought Africans together under a common understanding, or worldview. These initiation rituals are already not as common in Africa as they were only 50 years ago, yet age-grade initiations have always helped young Africans feel connected to their community and their past. They have also fostered a greater feeling of individual self-worth by acknowledging important milestones in one’s life, including becoming an adult or an elder.In lieu of these traditional African ways of defining oneself, Christianity and Islam are gradually creating a social identity in Africa that cuts across these indigenous African religious and social identities. They do this by having Africans increasingly identify themselves as either Muslim or Christian, thus denying their unique African worldview that has always viewed — as evidenced in their creation myths — everything as unified and connected to the land, the place were one’s clan, lineage, and people were cosmically birthed. Foreign religions simply don’t have that same connection to the African continent.GAZETTE: How do you balance your Christian and indigenous African identity?OLUPONA: I was raised in Africa during the 1960s, when the Yoruba community never asked you to chose between your personal faith and your collective African identity. But today that is not the case due to more exclusive-minded types of Christianity and Islam that see patronizing indigenous African beliefs and practices as violating the integrity of their Christian or Muslim principles, but I believe that one can maintain one’s religious integrity and also embrace an African worldview.GAZETTE: How can you do that?OLUPONA: My father, a faithful Anglican priest, was a good example. Everywhere he went in southwestern Nigeria, he never opposed or spoke out against African culture — including initiation rites, festivals, and traditional Yoruba dress — as long as it didn’t directly conflict with Christianity.For myself, I negotiate between my Yoruba and Christian identity by, for example, affirming those aspects of African culture that promote good life and communal human welfare. For instance, in a few years time, I pray that I will be participating in an age-grade festival — for men around 70 years of age — called Ero in my native Nigerian community in Ute, in Ondo state. I won’t pray to an orisa, but I will affirm the importance of my connection with members of my age group. In respect and honor of my culture, I also dress in my traditional Nigerian attire when I’m in my country. I also celebrate and honor the king’s festivals and ceremonies in my hometown and other places where I live and do research. Additionally, I will not discourage, disparage, or try and convert those who practice their form of African indigenous religions. Maybe this is why I am not an Anglican priest.In the end, I believe that Africans can make room for a plurality of religious points of view without one religious point of view excluding or compromising the other. An old African adage says: “The sky is large enough for birds to fly around without one having to bump into the other.”Anthony Chiorazzi, who has an M.Phil. in social anthropology from Oxford University, is studying for a master of theological studies (M.T.S.) degree at Harvard Divinity School. He has researched and written about such diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, and the Old Order Amish.This interview has been edited for length and clarity.
Are you headed to DAC (Design Automation Conference) in San Francisco this week? Dell EMC will be participating in the new Design Infrastructure Alley where our EDA specialists are looking forward to having one-on-one conversations about Isilon All-Flash solutions for EDA and AI.The ecosystem required to support the demands of EDA has become more important with the growth of design sizes and complexity. Storage is a very critical element of this ecosystem with a requirement not just for high performance, but for massive scalability as well – some design projects can require over 1PB of storage!Having spent the past 20 years in the EDA industry, I recognize that EDA tool flows depend critically on storage, and that not having the right infrastructure in place can result in slow turn-around times, reduced throughput, and even delayed time-to-market – ultimately leading to less revenue. During my tenure at Samsung, I architected and built a scalable, highly productive design environment that involved consolidating 4 data centers worldwide into a single on-premises cloud design infrastructure and resulted in significant savings in license and IT costs. While there I also participated in a joint project with Dell EMC and RTDA on the development of a storage-aware grid, with the objective of utilizing storage as an elastic resource in the same way we do cores, licenses and memory. It’s an architecture that allows for maximized job throughput and lowest license costs. I’m very bullish on Isilon scale-out NAS as the platform that can deliver the scale and performance for today’s design environment and the future.After a long career in the EDA industry, where in addition to Samsung I held senior engineering leadership positions at Inphi, Silicon Image, Synopsys, and Siemens, I recently joined Dell EMC as the CTO specializing in the EDA/Semiconductor industry for the Unstructured Data Solutions group. At Dell EMC we are rallying around the value of data capital – that an organization’s data is the source of its wealth and competitive advantage. For EDA, data is the business. My new role is two-fold: spending time with customers to help you achieve your desired strategic outcomes, and what I learn from you back into our business to influence future architecture and design principles. Some of the trends I’ve observed and plan to explore more include the role of object and cloud, how to incorporate deep learning to solve design quality and infrastructure problems, and examining the cost of design holistically.I hope to see you at DAC 2018. You can talk with me and other members of our EDA team in the Dell EMC booth (#1235), and don’t miss our breakout session, Peeling the Onion: How Enterprise Storage Limits Tool Performance and What You Need to Do to Fix It, on Wednesday at 10:30am.
WASHINGTON (AP) — The pending Supreme Court case on the fate of the Affordable Care Act could give the Biden administration its first opportunity to chart a new course in front of the justices. The health care case is one of several matters, along with immigration and a separate case on Medicaid work requirements, where the new administration could take a different position from the Trump administration at the high court. The Trump administration called on the justices to strike down the entire Obama-era law. Under that law, some 23 million people get health insurance and millions more with preexisting health conditions are protected from discrimination.
New technologies are fueling our winter comfort and bumping up the fun meter at the same time. Here’s the latest and greatest for 2015.1. Outdoor Tech CHIPSRiding with tunes can make the day so much more enjoyable, especially if you are solo. And high-tech, high-quality Bluetooth speakers have come a very long way to make that experience even better. To use the new CHIPS from speaker and portable power leader Outdoor Tech, all you need is a helmet with an audio liner and a smartphone. Not into the hands- and wire-free convenience of Bluetooth? They are introducing a wired version this year as well for only $40. outdoortechnology.com; $129.952. Tasc BaselayersMerino blends are all the rage when it comes to baselayers, and for good reason. But up-and-comer Tasc Performance has added the additional element of bamboo to it’s baselayers blends, giving them a certain natural viscosity and durability unique to the market, while still tapping into the anti-bacterial, breathable properties of wool. The boxer briefs are a man’s best friend and the long sleeve tops and bottoms for men and women are not to be missed either. tascperformance.com; $24-$803. Patagonia NanoAir HoodyWith the high humidity and temperature swings of our Blue Ridge Mountains, Patagonia’s new game-changing NanoAir technology is a match made in heaven for both warmth and breathability. The idea here is “put it on, leave it on,” speaking to both the stretchy, soft comfort and the temperature/climate range of the jacket, featuring Patagonia’s new FullRange insulated fleece and NanoPuff quilting. Will it work for you? Patagonia has never let us down before. patagonia.com; $2994. Madshus EmpowerJust when you thought your Nordic skis couldn’t get any more techy, you can now perfectly match your skier type and stats to your ski via NFC chip. Nine skate and classic models in the Redline and Nanosonic lines will have the embedded Empower chips this year that can be scanned via smartphone to capture vital skier data and begin the high-tech match up. madshus.com; $475-7605. Alter Ego SnowboardTwo years in development, the Ride Snowboards Alter Ego new for this season may have just solved the one-board quiver problem. It features a freestyle-backcountry shape for maneuverability in all conditions, and a completely unique “split-tail” design: when clipped together, it rides super stable for jumps and crud; when unclipped, it gives a soft, surfy ride for powder and cream corn snow. ridesnowboards.com; $5506. Marmot Sidecountry 22Wintersports innovator Marmot has introduced a lower profile backcountry-style pack this year that is also perfect for riding chairs yet, at 22 liters, will hold everything a Blue Ridge skier may need for an off-piste adventure. From goggle pocket and internal hydration sleeve to innovative ski and board carry on the outside, this tight little number should be on your winter wishlist. marmot.com; $1297. ICEdot Crash SensorGroms riding the terrain park or homemade jump features deep in the woods should consider adding an ICEdot crash sensor to their brain bucket. Linked to your smartphone, major head impacts are sent via text message to the emergency contact of your choice. New this spring is the ICEdot Emergency Trigger for use in sports that don’t typically require a helmet such as cross-country skiing. icedot.org; $1198. Outdoor Research Stormtracker Heated GloveWinters are cold in the Blue Ridge mountains, damn cold. And for those who get cold hands, Outdoor Research has pioneered what seems to be the best technology yet in heated gloves – 60-percent more powerful with twice the heated surface area than anything else on the market. The Stormtracker is lightweight and desterous, featuring the company’s ALTIHeat technology coupled with Gore Windstopper, a layer of TPU padding, synthetic insulation and a supple leather palm. outdoorresearch.com; $2359. DryGuy GreenHEAT Hand WarmersAgain, cold hands can ruin a good winter day outdoors whether you’re on the water, trail or slopes, and have been the source of many fights among couples. Disposable hand warmers are chemically and wasteful. DryGuy has not only solved that problem with the five-hour rechargeable hand warmer, but this little lithium-ion pack can also charge your portable electronic devices while you are out having fun. dryguy.com; $4010. Helly Hansen Supreme JacketIf you’re still cold, you probably need one of the most technically advanced resort-skiing jackets on the market. The Supreme Jacket features DWR treated four-way stretch fabrics, PrimaLoft Gold down-blend insulation, the new H2Flow mechanical venting system, and zip-out powder skirt and detachable hood – all in a fully insulated, stylish and pocketed winter ski coat. hellyhansen.com; $90011. Backcountry Access BC LinkYou want to stay in touch with your group at the resort or in the backcountry, but you don’t want to look like a gaper with a toy radio. The new pro-level BC Link group communication radio features shoulder-mounted Smart Mic interface with push-to-talk just like the ski patrollers use and is compatible with all standard Talkabout radios. Range is 2.5 miles line-of-sight with 140 hours of battery life. backcountryaccess.com; $149.95np. Icebreaker Helix Long Sleeve Zip For a versatile, comfortable, stylish mid-layer, let us recommend the warm-when-wet MerinoLOFT from Icebreaker – with at least 10 percent of each jacket’s loft made from reclaimed factory scraps. A durable, recycled, water-resistant polyester shell fends off light precip and the woven merino lining is cozy and helps regulate body temps. Available with and without hood (both versions are awesome). icebreaker.com; $249.99
Hackers want two things: Money and personal information. The fact credit unions have access to both makes them a target for bad actors, and one way fraudsters get what they want is through phishing.Phishing is the practice of sending fraudulent emails to trick an individual into revealing valuable information — including passwords, credit card numbers, and more. Phishing has been around for a decade or more, says Kevin Hill, the information security expert for Orange County’s Credit Union ($2.1B, Santa Ana, CA), yet it has become more prevalent in recent years as more sophisticated cybersecurity has made other forms of hacking more difficult.“Most organizations have the right security controls in place to make actions like trying to get through the firewall obsolete,” Hill says. “Phishing is more focused on the human element. They are trying to gather information by tricking a person rather than a system.”Hill’s work has helped Orange County’s achieve a phishing failure rate that is 2% lower than the industry average. In this Q&A, he discusses the steps the credit union is taking to combat phishing emails, how to train associates, what measures credit unions should consider adopting, and more. continue reading » ShareShareSharePrintMailGooglePinterestDiggRedditStumbleuponDeliciousBufferTumblr
VINTON, Iowa (May 5) – The home track of the IMCA Modified division hosts the first event of the 2015 Hawkeye Dirt Tour next Tuesday, May 12.IMCA Xtreme Motor Sports Modifieds following the sixth annual series race for $1,000 to win and a minimum of $150 to start the lidlifter at Benton County Speedway. The main event is a qualifier for the Fast Shafts All-Star Invitational ballot.Four previous tour events have been held at Vinton and the winners of each – Vern Jackson of Waterloo (2011), Jeff Waterman of Quincy, Ill., (2012) Cayden Carter of Oskaloosa (2013) and Richie Gustin of Gilman (2014) have confirmed that they’ll return next week.What promises to be a big opening night field will also include every driver to have won local track titles at Benton County Speedway since 2002 as Jackson will be joined by fellow titlists J.D. Auringer of Waterloo, Troy Cordes of Dunkerton, Joe Docekal of Dysart and Scott Hogan of Vinton.Gates open at 5 p.m. Tuesday with hot laps at 6:30 p.m. and racing at 7 p.m. Spectator admission is $15 for adults, $5 for kids and free for five and under. Pit passes are $25.IMCA Sunoco Stock Car and Karl Chevrolet Northern SportMod features both pay $400 to win while IMCA Sunoco Hobby Stocks race for a $200 top check.Modifieds chase IMCA Speedway Motors Weekly Racing National, Belleville Motorsports North Central, Allstar Performance State and special series points. All applicable points will be awarded to Stock Car, SportMod and Hobby Stock drivers.The event will be broadcast via IMCA.TV; listings will be posted on the www.imca.tv website.More information is available from promoter Mick Trier at 515 201-5526, by calling the IMCA home office at 319 472-2201 and on Facebook. The track website is www.jjamracing.net.Past series champions include Mike Jergens of Plover in 2010, Mark Elliott of Webster City in 2011, Jay Noteboom of Hinton in 2012, Ronn Lauritzen of Jesup in 2013 and Mike Van Genderen of Newton last year.Gustin leads all drivers win seven career victories on the circuit.Two hundred and nineteen different drivers from 13 states and Canada competed over the course of the 2014 series.The second of 10 dates on this year’s HDT schedule is Monday, May 25 at I-35 Speedway in Mason City.