Blonde Australian TikToker is getting backlash for accusing Thailand of animal cruelty when she met a cute monkey out there. Now David, did she deserve the backlash that she received? Yeah, we're talking about a video from Rory Eliza. Let's run the clip. Monkeys, all I wanted to do was hold a monkey and we asked like a travel guide, we're like, where can we hold a monkey? I will put videos in. I'm just a trigger warning, okay guys? It's a trigger warning. If you're in Thailand, pukeh, don't pay for this. Don't support this. And so cruel. This baby monkey in my arms, petrified. Eww. Wait a minute. Don't mind. Don't mind. Every time the guy came to take the baby monkey off of me, the baby just sat there screaming and hissing and every time he pulled the chain around this baby's neck, your baby would just hug me tight. Solar tears, absolute tears. And I actually needed to lay all the photos, all the footage off of my phone because it just breaks my heart.  A lot of people agree with Rory Eliza saying this is animal cruelty. This needs to stop. Other people are like, golly, quit, clout chasing. You don't even really care. You're just trying to get the views and the engagement to make more brand deals. And other people say, what's going on, man?  There's poverty everywhere.  And to be to her credit, she did post an apology video kind of trying to explain herself. But either way, guys, we're going to get into the comments section and talk about our own personal takeaways on this issue. Because guess what? The internet reacted. And you know why the internet reacted, David? Why? This isn't just any old girl crying. This is Rory Eliza, beautiful blonde tiktoker from Australia. So you're saying the same way that she gets like six million views on how Macca's parody, you know, making fun of Australia McDonald's Maccas, they get six million views on the crying video too. Yeah, I will say the last couple of videos that were crying about poverty in Asia were from Australian. So I think even Australian girls travel to Asia a lot, which it is Australia is closer to Asia than America is. But also, I don't know. Maybe they just don't see as much poverty in Australia. Anyways, guys, let's get into it. Please hit that like button. Check out other episodes of the hot pot boys. Yo, did influencers just turn the internet in the high school where there's like the popular kids and like everything they do is like 100x magnified?  Um, the first comment was, oh my gosh, the monkey wanted to go with you.  And somebody was like, uh, yeah, you're going to war with the Thai animal smugglers? Did the monkey really want to go with you? Do you know the intentions of that monkey? Yes, the monkey is small. It hugs onto things. I don't know if it wanted to go with you. The monkey, by all means and genetically, I think if you talk to a monkey scientist, probably was like, yeah, I thought you were a tree. Well, it was like a warm bosom.  Yeah, obviously it is sad.  You know, it's messed up for sure. But I think more people are like, well, what are you going to do about it? Because I think it's more of the thing, it's sort of like the Fiona Wang thing where she's like crying. She's like, I'm going to come back and help these people.   I don't know if the elephants, right? We don't know what the animals are going for. It's a bad situation for a lot of animals in second, third world countries. Whether you're talking about donkeys in Santorini or wherever. But that is a function of a country that needs resources and needs money and they get it by tourism.  When is something truly infuriating animal cruelty versus regular accepted animal cruelty? That's true. It is true. If she's not vegan, she can't even really talk right here. I'm just saying because you know what, David, when I was visiting Australia, there was an ad on the radio saying, yeah, make sure to eat some rule burgers because there are too many kangaroos in Australia destroying the Aussie ecosystem. So they wanted you to eat more kangaroo meat because there's too many kangaroos in Australia. There was an overpopulation and one of the ways is they're like, yeah, we make burgers out of them. I had a rule burger. They're actually trying to do that, Andrew, with the guanameat in Florida. I don't think that it took off, though, to be honest. Somebody said, man, I am not surprised that another white woman has a savior complex. It's so crazy. White women go everywhere in the world with a savior complex.  Well, their husbands are the ones that ruin the world and made the global South poor. It reminds me of that Bill Burst SNL monologue. Oh, man. Oh, man. Oh, man. I don't want to only put it on white women. I think a lot of women can have this thinking from like, you know, well, well off backgrounds and they haven't seen a lot of poverty. Listen, there's tons of poverty in America that will make you sad.  But maybe that also could have been the plan that that could have been the plan at the exploitation monkey farm, right? Like they knew that the monkey's going to do that. Yeah.  It's true. Yeah. Somebody said, do you know how many injustices are happening as so many people around the world, let alone, you know, not just animals, humans? Have you seen child labor and cobalt minds used for your phone?  Because you don't relate to those people because you don't share a moment with those people. Yeah.   Somebody said it's only done because tourists demanded.  Because clearly Andrew or Rory Eliza, she demanded it initially until she had second thoughts about it later post interaction. Yeah. How about this? Stop being so excited about going to poor countries because the food is going to be really cheap. The stay is going to be really cheap and the service is going to be really good because you'll also see stuff like this that comes as part of the package. For sure. It's unfortunate though, but it is what it is. Guys, somebody said, this is not okay. Seriously, this absolutely needs to end right now. And somebody said, Peter, where are you? And then they tagged Peter a bunch. Somebody said, if we all scream about it enough, we can stop this. And somebody said, do you guys have any idea the way the world works? What are you guys talking about? This is a very poor country needs resources. And unfortunately, they are trying to get resources in a way that you view as unethical, but that's just what it is. Yeah.  Obviously, I think they do have a lot of exports and a lot of tourist money. But when you rely on tourism, you cater to tourism and what do tourists like? They want to take pictures with elephants, monkeys and the wildlife. And that's not even near the worst thing that they want out of Thailand. Yeah.  How do you think they're going to ensure that they're going to either train the animals or chain up the animals or drug up the animals or do both? Yeah. Somebody said, how come we as humans don't care how animals feel, man? Somebody said, but yeah, why would we care about how animals feel? We don't even care about other humans. But someone said, but animals are pure creatures, whereas humans are evil.   For sure. You know what I don't like about this? Obviously, it's like people trying to say like, oh, just because they have a pet dog that loves them, that like all animals are actually bad. Dude, animals are animals.   Even if it's cute, it doesn't matter.  Right. Or like wolves, which obviously dogs were domesticated. Yeah. But not even wolves.  That's a whole nother issue. I'm just saying those are videos that I've seen. Somebody said, I've been over, I've been to Thailand over 30 times and I've never exploited the animals. Come on, Rory Eliza. And someone said, we all know why you've been to Thailand.  And someone said, yeah, dude, I was just talking about the food. Yeah. Uh, David, overall, what are your major takeaways from all this? This is another influencer that happens to be from Australia that went viral for crying about the poverty in Asia or a result of the poverty that she's on Asia. Right, right. The prior one that went viral was Fiona Wang, right? And now it's Rory Eliza. So it's not just white women who are crying about it. It's, it's, it's cool. I would say that they probably are not bad people at all. In fact, they might even be good people. However, they could be naive and sheltered and unaware that perhaps they're like lack of perspective about just the global perspective or just the way socioeconomic perspectives might come across as cringe to a lot of people on the internet, right? Yeah. And it also becomes, it is a little hypocritical because you want to go to a country and enjoy it for all the cheap things, but what makes those things cheap and what, what else comes from. Well, wouldn't you say a bad economy? Yeah. I'm saying it's all the whole system. I mean, whether it's a bad economy or a corrupt government or whatever, it's sometimes, listen, life as a tourist is not real life. Right. That's why I don't like. What do you think about just like third world poverty in general, man? I mean, obviously it's like, you know, even sometimes people from a poor country, if they're raised amongst the aristocratic elite class in there, sometimes they can even be like shocked, right? That's the story of even Buddha at that time. You know, people lived more isolated lives. Obviously nowadays there's more like travel and stuff. People theoretically should be exposed to more, right? Yeah. I mean, by the way, Thailand is not even by far the poorest country overall. But yes, there are some very poor things that you will see. Yeah. Right. Oh, or perhaps some of the ways that they've, uh, whatever reason, those industries have packed up to extract the foreign capital inflows are very unjust to a lot of people. Exactly. And here's the thing. Listen, I know I don't think she's wrong for feeling a type of way about the monkey. Like everybody has emotions. Like anytime that you see poverty overseas when you travel, you can feel that in your heart and be like, oh, that I don't like. I don't love to see that. I don't like to. That's totally normal. A hundred percent normal. And maybe you should feel that way, but to just like be crying in your hotel room and like trying to make it a whole thing. It just seems like it's for the cloud.  All right. You would go to the embassy or you would go start a protest outside of the princess or the king's court, like, uh, or maybe be an influencer and try to gain a concert with the king or the prince or whatever. Do you even know who the powerful people are of this country that you can go contact like how a cheera long con, which is the leader of, I said the name wrong, but that was the leader of Thailand right now. Like, why don't you go protest to him? Right. Right. Or you could get into global entrepreneurship. You could try to develop robots or some sort of like new technological health care things that try to equalize the conditions that create poverty. Yeah. Why don't you raise tens of thousands of dollars and then go buy those monkeys away from them and then give the monkeys a better life, right? Adopt the monkeys or something like that. Right. Um, I don't know, man. I guess for me, it's good that she raised awareness. I think the weird thing about social media nowadays is like people don't really get a, they go through their arc very publicly. You know how when you learn a little bit about something, you think you know everything. And then the more you learn, generally you're like growth curve actually like kind of goes down because you go, oh man, there's so many layers to this onion. You know what I mean? But then now you get to see people go through their arcs live, but here's the thing. Man, I don't think these influencers ultimately regret it.  Everybody else is discussing them and having these hyper viral Yahoo news articles. No, it's like one video that gets like eight million views as her be like, oh my gosh, I'm so sad. And then two videos later, it's like, yeah. So thanks for teaching me and I'm educated now and I really appreciate it. And I'm just thinking about it more. Right.   I mean, listen, I get it. People feel things. I'm just saying like, you don't have to post every time you cry. You don't have to post it on the internet. You do not. Let us know what you think in the comment section below guys, was the internet too harsh on Rory Eliza or was it just like, I don't know, the high schoolization of everybody in Thailand, go to Vietnam, enjoy it, tip people, pay money for things. That's what you're supposed to do as tourist. Yeah, I don't know, man, but there's poverty everywhere to be honest. I mean, I go 100 yards that way. See it next time, man. Let us know what you think in the comment section below. We out. We to hop up boys. Peace.


The Navy Marine Corps team assaulted Gold Beach at Camp Pendleton as part of Exercise Don Blitz 2015. Utilizing amphibious assault vehicles, Marines from 1st Battalion, 5th Marines came ashore. The amphibious tractors that we're using the AAVs are 40, 42 years old average. They're not going any faster than they did 45, 50 years ago. So we have to replace this vehicle with an amphibious combat vehicle, something with increased speed, increased reliability, and increased survivability. Don Blitz 2015 is both synchronizing the blue-green team and exhibiting our readiness as a sea-going military with the capability to move from sea to shore. For more information or to follow what took place during Don Blitz, visit the Don Blitz Facebook page.


Dear learners, I welcome you to the discussion on sociology and other social sciences as you have already must have gone through in your self-learning materials. This is the second unit of the course titled Introduction to Sociology in the first semester program of BA Sociology. Sociology and other social sciences, HOMAS.TO, ARO, ANANDO, HOMAS, BIKGAN, HEER, HOGZITU, OEDHAI, OEDHAI, DOE NUMBER OEDHAI, AAPUNALUKINI SAUE, ZIHINIA MAH SELF LEARNING MATERIAL, TAT HATU HITIMATHE POR HEE GOESHE, ETO AMAR INTRODUCTION TO SOCIOLOGY NAMAR ZITU COURSE, BA FIRST SEMISTER SOCIOLOGY, TAT ANTAR BOKTA HOYASHE, AGI HAMI TARBHI HAI ALOSUNA PORIN. So let us first be clear about the objective of this discussion. Here in this discussion we will try to know and understand the relationship that exists among sociology and other social sciences. To be very specific the other social sciences that we are going to discuss here are history, political science, next we have in line economics followed by anthropology and then we have social psychology. So in this unit and in this discussion we are going to understand the relationship of all of these social science subjects with sociology. But first of all I would like to tell you about the aspect of this discussion. What are the aspects of this discussion? I am going to talk about this discussion in detail in detail in a few minutes. This discussion is also going to be discussed by the Canadian government. In order to systematically approach in this discussion what we shall do is we will divide the discussion into three parts. Section A, B and C. In section A we will first introduce the broad theme followed by trying to understand the relationship between sociology and history. The next section would be section B. Here we will try to understand the relationship between sociology and political science on the one hand. On the other here also we will try to understand the relationship between sociology and economics. The next section is of course section C. Here we will try to understand the relationship between sociology and anthropology and the other discipline that is left as per our unit content is social psychology followed by some concluding remarks. So let us begin with section A now. So whenever you say that you are a student of sociology or whenever a discussion on the subject matter of sociology comes up the common question that one faces is what does sociology study? And the very common answer that we often get, the common response that we often get is that sociology studies the society which is not incorrect but is that sufficient? Is it sufficient to say that sociologist that is the society? I have already mentioned that there is a very common question that what does sociology study? And the very common answer that we often get is that sociology studies the society. It is because other social science disciplines, say political science, say history, say anthropology, say economics, don't you think that these disciplines also study the society? Is it not so? I will tell you about the subject matter that we often get. What is the feeling of not being sufficient? As you all know, the subject matter that we often get is what we often get. Gautique amusory calls a sociologist that is the society which is not false but again it does not distinguish or differentiate sociology as an individual discipline which is different in terms of its approaches and aspects from the other social sciences. Now if you think that it is true that all of these disciplines study the society and therefore if we want to define sociology in a definite manner, we want a more crisp and a more valid argument. In that case, let me tell you that the answer lies in the approach of the different disciplines. Say for example, caste as a social phenomena may be studied by say economics, by say sociology, by political science and by anthropology or perhaps other disciplines also. But what differentiates the position of each of these disciplines is that the way they will look at caste is very different from all the other perspectives. So the way sociology will look at caste is very different from the way economics will look at caste which again may be very different from the way political science will look at caste. And therefore it is these approaches of these disciplines which make or distinguish and establish these disciplines as individual disciplinary identities. So if we want to define the way we will look at these disciplines as individual disciplinary identities, then how do we distinguish and differentiate all of these disciplines as individual disciplines? The approach of these disciplines is very different from that of political science which again will be very different from the way economics looks at caste. So these are the approaches of these disciplines which make or distinguish and establish these disciplines as individual identity. This is section A or her first section. So now we are looking into the first section that is section A. Introduction of the broad theme has already been given. So let us now move forward to the discussion on the relationship between sociology and history. At the end of the program section or the section A is the introduction to the broad introduction. At the end of the program section is the introduction to the broad introduction. History as we know the discipline of history, it of course narrates events, activities and phenomena. But we also know that in present times over time the disciplinary orientation has evolved and therefore history now not only narrates, it does not simply narrate or give a chronological account of events, it also interprets. And sociology of course it is interested in knowing the historical development of society, the social relationships and sociology interestingly helps in facilitating the social context which will further help in contextualizing events, activities and phenomena. And this gives us a very lucid way to understand the relationship between sociology and history. And sociology as we know is the historical development of the historical development of the social relationships, the social context and so on. And now we will talk about the social context of the social context. And because of this I will talk about the disciplinary orientation or approach of the social context. This is actually what I am talking about. The social context of the social context is a phenomenon or an event of the social discipline. The disciplinary orientation of the social discipline is a social context. Now we proceed to the second section, section B. Here we will try to understand the relationship between sociology and political science and also sociology and economics. Section B, or DTO section. We all know that in order to understand the politics say for example, it is very essential to know the social background, all social phenomena or any social phenomena for that matter, they are assigned political underpinnings. They have political underpinnings. And in order to understand a social phenomena therefore it is essential to know the multi-dimensional aspects of it. For example, the caste system is not a standalone entity. There in order to understand the caste system one has to know the geographical dimension of the place where this practice is prevalent. One has to know the economic aspects of that society, the political aspects. So in order to understand the social phenomena when we say social actually we inherently include and imply all of these multi-dimensional aspects. Say the polity, the economy because all of them comprehensively form the society. Again knowledge of political systems and political connotations is very essential in order to develop a holistic understanding of the society. Therefore it is a very interlinked and interdependent system. So when we say society which consists of all of these aspects, therefore to understand the social we have to know all of these aspects. Again if I have to understand any of these aspects we have to know the social. For example, if we want to see why a particular political ideology is more dominant in a particular region and not in others. Why is that so? In order to understand that it is very essential for us to know the social background of that place and the other interrelated aspects which have already been mentioned. That only will help us to achieve or to develop a holistic understanding of the society. I know that if I want to know politics or politics, then I will be able to know the social background of that place. This is an interrelated and interdependent process. We need to know all the aspects of this process. We need to know all the aspects of this process. We need to know all the aspects of our political, social and economic aspects. So if we want to know all the aspects of our social phenomena, I will take the multi-dimensional point of view. In order to understand the social background of that place, we need to know the social background of that place and the other interrelated aspects which have already been mentioned. We need to know all the aspects of that place and the other interrelated aspects which have already been mentioned. We need to know all the aspects of that place and the other interrelated aspects which have already been mentioned. We need to know all the aspects of that place and the other interrelated aspects which have already been mentioned. We need to know all the aspects of that place and the other interrelated aspects which have already been mentioned. Next we have the relationship between sociology and economics. Economic activities or economic relationships you know are closely associated with social phenomena, social activities, social relationships. I have already mentioned about the interrelatedness or the interdependence of all of these aspects. Now study of the economy cannot be done without a comprehensive understanding of the whole society. I have already explained with previous examples of the caste system and political ideologies and it is the same. The case is same in case of the economy also. If we want to know for example why the per capita income of a particular state is very high as opposed to others, then we have to know what are the social causes, what are the political dynamics of that place, what are the demographic dynamics of that place. Only if we know all of these amongst others only then we will be able to identify the causes behind a particular state having a higher per capita income as against the others. Likewise study of any social phenomena would be inadequate without an understanding of the economic dimension. So the logic is very simple. I have already referred to it in the discussion of the previous disciplines which we have already highlighted. So study of any social phenomena say for example gender based discrimination. If we consider gender based discrimination as a phenomena here then a study of that particular phenomena would definitely be inadequate without knowing the economic dimensions. That why women or men in a particular area are discriminated against or why one particular sexual identity is more considered to be more privileged against others. In order to know that we have to know the social setting of that society. What are the traditions from where do they get these ideas, how have they developed over time without knowing the background. And of course the economic dimension in this case we must know that because of such a discrimination which exists in the society are there any economic implications. And therefore again you see the interrelationship and the interdependence among these social science disciplines. That is why we have to consider the originality of our society. We know that any economic activity, economic relationship is closely related to any social phenomena. It is a very strong home for culture. That is why the logic behind it is that the way I have described it in Rajnej Birjan, I have already mentioned it in the previous slide. If I consider any economic aspect of it, then I would say homo-scan as a whole, multidimensional point of view. If not, then I would say that it is a very strong economic activity. If I consider any social phenomena as a whole, then I would say homo-scan as a whole, multidimensional point of view. I would say homo-scan as a whole. If I consider any social phenomena as a whole, then I would say homo-scan as a whole, multidimensional point of view. I would say homo-scan as a whole, multidimensional point of view. If I consider any social phenomena as a whole, then I would say homo-scan as a whole, multidimensional point of view. If I consider any social phenomena as a whole, I would say homo-scan as a whole, multidimensional point of view. Now we proceed to the last section, that is Section C, Sociology and Anthropology and Sociology and Social Psychology. I will explain the section C, Sociology and Anthropology and Sociology and Social Psychology. So, originally when the disciplines developed, Sociology and Anthropology, they were seen as contrasting or contradictory to each other in terms of their disciplinary orientations. That is because Sociology was considered to be a study of the urban, the modern, which was newly emerging at that point of time. On the other hand, Anthropology was considered to be a study of the past, the primitive, the rural, the tribes, the villages and therefore there was seen to be a clear contradiction between the two disciplines. Not only that, even in terms of their methodological approaches, they were considered to be very different. So, Anthropology was associated, unlike Sociology, with intensive fieldwork, participatory methods of research, ethnographic works and therefore there were clear distinctions between both the disciplines. However, with time we have seen that there is a growing interrelationship between the disciplines and it can be seen in the interdisciplinarity of the approaches, the subject matter that both these disciplines now engage with. For example, however, with time we know that there has developed an increasing interdisciplinarity in terms of approaches, in terms of subject matter between both these disciplines and now therefore the traditional way of looking at Sociology and Anthropology as two distinct disciplines is not valid, we can say, is not valid anymore. And therefore, in present times to look at these, both of these disciplines as binaries would not be very appropriate. Similarly, the emergence of Sociology and Anthropology, as shown in the video, the two disciplines of Sociology and Anthropology were established, in terms of methodology, subject matter, approach, everything. Why were the disciplines established? Because Sociology is our urban or modern or industrial setup. Sociology has been established, it has been established. And in terms of Anthropology, this is our Anthropology. Primitive, Rural, our Grammar and Salt. This is what we call Anthropology, this is what we call it. So, Sociology and Anthropology are very similar to each other or are similar to each other. Now, in terms of content, the approach to methodological approach, which I will show you in the video, this is what we call it. Unlike Sociology, what was Anthropology? It was an intensive fieldwork. It was a very good fieldwork. Participatory research methods, ethnography, and other methods were very good. Sociology was very less. So, this is what we call as Duiuta Discipline. It was established as a very unique concept. But, I will show you in the video, that Duiuta Discipline, which I will show you in the video, I will show you in the video, the discipline of content and methodological approach. Now, I will show you a very strong interdisciplinary element. So, I will show you the Grammar and Salt, I will show you the Tribal and Anthropology. I will show you the Sociology and Mathematics. I will show you that. The methodological approach is very interdisciplinary. So, I will show you the traditional method which is called Duiuta Discipline. The methodological approach is very appropriate. Now, we come to the discussion on the relationship between Sociology and Social Psychology. This is what we call as Sociology and Social Psychology. When we say Social Psychology, we immediately understand that Social Psychology deals with the mental processes of the human beings or the social beings, human beings who are social beings. And, if we refer to what we have already discussed, then we know that in our order to understand any one aspect, we must look at it from a multi-dimensional point of view. Therefore, to understand the mental state of an individual also, it is very important to understand his or her social background. So, when we talk about Social Psychology, we know that in Social Psychology, the individual has to deal with the mental process or the cognitive aspects of it. That is what we call as Duiuta Discipline. And, if we refer to what we have already discussed, in Social Psychology, and then we will go back to our point of view, then we will go back to the Duiuta Discipline. And, if we refer to what we have already discussed, then we will go back to the Duiuta Discipline. And, if we refer to the multi-dimensional point of view, then we will go back to the Duiuta Discipline. Therefore, if we look at the mental or cognitive aspects of Duiuta Discipline, then we will go back to the entire social background of the individual. The scholar called Kimball Young has said, I quote, We might say that while our major emphasis is on the individual in interaction with others, such interaction can only be understood within the social life and cultural matrix within which it occurs. This is precisely what has just been mentioned. That is, in order to understand an individual and his or her interaction with others, it is inevitable for us to know the cultural matrix or the social life where that interaction has occurred. Kimball Young's scholar said, I quote, We might say that while our major emphasis is on the individual in interaction with others, such interaction can only be understood within the social life and cultural matrix within which it occurs. Again, if we look at it from the other point of view, in order to understand the social structure and its dynamics, it is of course essential to understand the psychological factors. In addition, if we look at the interaction and interdependence of others, then we can understand the social structure of others, the social health of others, the physical health of others, then we can understand the psychological aspects, the psychological factors of others. This is what we have to look at. I have, these are, these as you can see are the broad conclusions that we derive from this discussion. I have already highlighted all of these points throughout the entire discussion about the importance of the different approaches in distinguishing disciplines from each other and about the importance of a multi-dimensional perspective to study the society. This discussion, as you know, is the second unit of the course and is therefore available in your self-learning materials. There you will also find model questions and you will find questions to check your progress. So, if those will be even more helpful for you to understand this topic. Thank you very much.


Today we're going to be talking about the pineal gland which has sometimes been called the third eye but basically it's the hormone in your, it's the gland I should say that produces the hormone in your body known as melatonin. From other videos I've spoken about this before melatonin is what's known as the dark hormone or the hormone of darkness. You, when you take in sunlight to your retinas throughout the day your body naturally starts producing this hormone melatonin up to the point where it builds up to the point where you're ready to fall asleep because you're so tired right. But the actual pineal gland itself the gland which is about the ties of a bean which is responsible for actually producing melatonin and as well as regulating other things like circadian rhythm is actually a very mysterious and I guess you could say mystical gland or organ. So let's just talk a bit more about this. You've probably heard of the, if you've heard of the pineal gland you've probably heard of pineal calcification which is where by ingesting too much fluoride or things like you know chemical substances that were not meant to ingest over time you start to develop these phosphate crystals on the pineal gland which sort of inhibit its function and make you less self-aware. They have various negative effects on your pineal gland and I've made another video about how to decalcify the pineal gland but let's just backtrack a little bit and talk about more what it is and where it sort of derived its meaning because it's sort of like a mysterious thing you know it's not very well documented, it's not really as well talked about as it maybe should be. So from looking at the history it seems that the pineal gland was actually known you know its properties and powers were known about by the Egyptians and you know going back even further as well. So it's always been this sort of organ that's been shrouded in mystery and its purpose and you know what it actually does is not really very well known other than obviously it regulates circadian rhythm produced melatonin but it also has these sort of ties and semantic links to the third eye or you know the higher plane of existence. So there is a substance called DMT which I'm not going to try and pronounce the full name of but it gives you these sort of profound life-changing visions and you know hallucinations. What is really interesting to notice though is the pineal gland can actually produce DMT naturally in the body it just produces such a small amount that you don't have the hallucinations and the vivid visions that you would if you took a chemical version of DMT right. But what's interesting to notice is that although DMT is a really powerful hallucinogenic compound your body produces it naturally and so when you look at things like decalcifying the pineal gland and getting more in touch with how it works you can start to see why it has been connected with visions and profound life-changing experiences by almost all cultures throughout civilization because it naturally produces DMT which as I said is very hallucinogenic. So the actual name pineal you know the pineal gland is derived from the shape that the gland actually has so it's in the shape of a pinecone hence pineal gland.  This is very important because without melatonin you wouldn't have a circadian rhythm you know you wouldn't have that sort of innate knowledge that when the sun is up you should be awake and when the sun goes down you should be asleep. It has actually been sort of dubbed or called the third eye but this is slightly misleading because it's not the third eye in the sense that it is your higher being and higher awakened self it's more that it's a gland which connects you with that sort of area of yourself it's not actually your third eye but it's more connected to that side of yourself. So if you want to learn more about the pineal gland I suggest you check out my other video which is linked in the description which is how to decalcify the gland because the problem with this is that although it can help you unlock various higher areas of your consciousness it can tend to be calcified especially if you use toothpaste with fluoride if you've never heard of this idea then it's going to be completely random and new to you but in a nutshell fluoride is a very harmful substance which when ingested through the form of toothpaste you know you ingest small amounts of it every day it tends to have a massively negative effect on things like the pineal gland as well as other areas of your health as well. I'm not going to get into that because that's an entirely new debate but for now you know if you want to check out the pineal gland and how to activate it how to use it more in your life then check out the video in the description if not leave a comment let me know your opinion.


So you're highly likely to be collecting personal information from research participants in at least some of your research studies. It's important to remember that the personal information of your research participants is protected by various pieces of legislation in Australia. The most common and prevalent act is the Commonwealth Privacy Act. The overarching principles of the Privacy Act and the various health records acts around the states is that you need to be open and transparent with research participants around how you're collecting their data, why you're collecting it, who you intend to share it with and what you're doing with it. And so when you're thinking about sharing research data that includes personal information, it's really important to think about how you can potentially de-identify that information and strip out the identifiers. That should always be your number one focus to take out personal information wherever possible. And before you kick off on any research project, it's important to understand your systems and information assets. So what information you hold, why, how you're holding it and where and who's responsible for that. As a research team, implement adequate internal processes to collect and manage and share personal information throughout the life of the research study. And where you are sharing research data that includes personal information for a reason you haven't been able to take the personal information and identify it's out. It's important to always have a good legal agreement, a research collaboration agreement with people you're sharing information with that that covers off on things like liability and warranties and it's something you should always run past your legal team.


In this video, I'll show you how to sign up for an account and manage your settings with You Can Book Me, a free online calendar that allows patrons to book an appointment with you that aligns perfectly with your BC Google Calendar. We'll begin at YouCanBook.me. We'll click Sign Up. You have several options to sign up, including signing up with an email address. Because we want this to integrate with your BC Google Calendar, we're going to choose Sign Up with Google. You can choose which Google account you would like this to be linked to. You should choose your BC account. Because I already have an account with my BC email, I'm going to choose a demonstration email address that is also at Gmail. It's going to ask for permission to access your calendar, which is really essential for the function of this website. It's going to block off time when you already have commitments in your calendar and seamlessly add appointments to your calendar as they are booked. So we're going to click Allow. You Can Book Me will now ask for some information about you. You can add Boston College as your company name and then you need to indicate a field as your role. So I chose Education and University Slash College. We'll agree to the terms and click Continue. And now it's time to set up our first booking page. The booking page is the website where students and faculty will be able to access your calendar and book an appointment. As an example, this is my current research calendar, Jessica Hinson-Williams.ucenbook.me, and students are able to click an appointment slot and book a time to meet with me. So we'll set up our landing page as well. The first piece of information you'll need to provide is the title for your page. Mine says Research Appointments with Jessica because I almost exclusively meet with students, but you can choose whatever works for you. I'll just write Research Appointments. And you'll also need to choose a URL for your page. Because this is how most folks will end up at your calendar, you'll want to make this specific and probably fairly memorable. My BC account is just jessicahinsonwilliams.ucenbook.me. You can choose anything you'd like, but I would recommend it have something to do with your name. And then we'll create our page. This is your dashboard, which is what you'll see every time you log in at ucanbook.me. The first thing that you can do is edit your settings. We'll skip the walkthrough. On the right side of the page is the preview of what your booking calendar looks like right now. As you make changes to your settings, they'll be automatically reflected in the preview. We'll begin at general. Again, you can change the title of your page and your booking page URL. You can also add information that appears directly below the title. I like to add something about my email address, in case students find that there isn't a slot that works for them. And it will automatically save your changes and they'll be reflected over here in the preview. We can also double check under calendar and teams that this is linked with our BC calendar. Again, this is just a demonstration email address, but this should reflect your BC email address here so that appointments are only reflecting the times that you are available. For example, under this email address, I've blocked off some time in my calendar when I'm unavailable for appointments. You can also set up your times and availability in the settings. Under availability, you can click Edit to change your working hours and days. For example, you might like to remove Saturday and Sunday or any other day upon which you won't be available at all. Under each of the days that you are available, you can edit your available hours, for example, 9 to 4 p.m. You can copy these to all days or you can individually edit days. For example, if you have one evening that you have an evening commitment that makes you leave earlier than others, you can leave that as different from the other days. You can also add a break, which will apply to all of the days that you have availability for. For example, if you'd like to take lunch from 12 p.m. to 1 p.m. every day and don't want to be booked during that time, you can add that information and it will be reflected in your calendar. So as we can see over here, I do not have any 12 p.m. appointments because I will be taking lunch. You can also change the appointment duration in the settings. The automatic setting is for one hour appointments and with the free account, you have a 14-day trial of the pro. You can go up to, I believe, 2 hours. Hopefully, we won't need 3-hour or 24-hour appointments, but you can change your settings so that the appointments are of a specific duration. So as we can see on the right, it is updated and now these are 30-minute appointments. You can also change how much notice you'd like to receive for appointment bookings. For example, if you only want appointment bookings with 24 hours notice, you can change that here and patrons will not have any access to appointments that are fewer than 24 hours in advance. You can also decide how far in advance you'd like to be booked. For example, you can set 14 days and patrons can only access your appointment calendar for the next two weeks. All of these changes save automatically and are reflected in the preview. Appointment Types is a pro feature that we don't have access to and the language and time zone should be automatically set from your Google account. We also have the ability to edit the booking form, which is what patrons will see when they select an appointment. For example, under my research appointment calendar, if someone wanted to meet Monday at 9 a.m., they would click that button and they would be redirected to the booking form, which would ask them for some information that would be helpful to me. For example, I only meet with FWS students so I ask for their FWS instructor's name. You can indicate any information that you'd like. First name, last name and email are already added here for you and you can delete anything but email, but you can also add a question and you have several options, including short answer, multiple choice. You might ask, what is your major? And you have the ability to make this a required question if this is essential information for the booking. You could also add a question, for example, that is multiple choice, asking the patron, how would you like to meet? And you could add something like Zoom, Google Meet, or add any other options that you're offering, such as Skype, and then you can save these changes. And again, they'll be reflected on the preview and you can see what the patron will see. You can always delete these questions with the trash can or edit them with the pencil. After the booking, the patron will receive a confirmation email and again, you have the ability to add or remove information from this. It will pull information from the booking, including their name and the start time of the appointment, but I occasionally like to add in a line that says something about confirming with me or getting in touch with me in the interim via email if anything changes. Contact me at hinsonwe at bc.edu if anything changes. And then you can save these changes and again, the email will be updated. We don't need to use the payments tab, that's a pro feature anyway, and probably not something we need access to. Under notifications, you have the ability to change who is notified and how at certain points. For example, when a booking is made, we are emailed, the patron is emailed. If things are rescheduled, the same, we are both emailed. And you can also set up a reminder before the booking for the patron. If you click on this, you can choose using this dropdown menu, how far in advance you'd like this email to be sent. For example, one hour, 30 minutes, one day, and then you have the ability again to edit this email. All changes will be saved and you can see what the patron will see. Under styles and appearance, for the first 14 days, you will have the ability to choose a different color for your page, but this is a pro feature and this is the default setting that you'll have access to in the future. The final feature that I'd like to point out is the ability to embed a booking button in your LibApps profile. This means the patrons will see a direct link to your research calendar on any page where your librarian box appears. For example, under my LibApps profile, in my box, there is a book now button. If a patron were to click that, they would automatically be redirected to my research calendar. To add this to your LibApps box, you're going to scroll down under my profile to widgets and you're going to add other widget code. The code that you'll need under share and embed is the button code. We'll copy this code and you'll paste it right here in this other widget code box and I would recommend selecting display in page and box which means that on any page where your librarian box appears, patrons will see this button. We can click check and it will add it to my librarian box.


In the ancient Taurean palace, Atea orders Mungo, her giant chief of warriors, to bring her positive proof of the death of Tarzan, Oruk, and Kailuk, the Rathaurian slave. Accompanied by Jeanette Burton, Wong Tai starts in the dead of night for Atea's subterranean treasure vault. Meanwhile, Tarzan, Oruk, and Kailuk, following their escape from the Taureans, have taken refuge in the Corral of Black Maluk, a huge elephant Tarzan has befriended. Having perfected their plans for the freeing of the dual-pit slaves, the three friends cautiously leave their refuge under cover of darkness. About to climb the paddock wall, they're suddenly surrounded and attacked by Mungo and his huge yellow-skinned warriors. At Mungo's shouted command, torches instantly flare up, lighting the paddock and Black Maluk's Corral with a weird yellow radiance. With the high-pitched death cry of the yellow giants, Mungo, his heavy sword sweeping through a great arc, leaps past Black Maluk directly toward Tarzan. At Tarzan's words, the elephant, trumpeting angrily, lunges forward to thrust his mighty bulk between the Ape Man and Mungo's yellow warriors. With flailing trunk and gleaming tusks, Black Maluk drives the warriors from his Corral. Tarzan meanwhile sidesteps Mungo's savage charge. Before the yellow giant can regain his balance, the Ape Man springs in, close. Quickest thought, he launches himself astride Mungo's broad back. His mighty arms seek and gain a full Nelson on the yellow giant. To the roar of fury, Mungo drops his sword and throws himself to the ground. Tarzan's grip tightens. Tighter and tighter draw the steel bands. Lower and lower upon his breast, Mungo's head is forced. Suddenly, under the flickering torch light, the great muscles of Tarzan's shoulders and biceps leap into quartered ridges of iron. Final supreme effort and the vertebra of Mungo's mighty neck part with a dull snap. Holy Saint Patrick, and did he ever see the likes of that Kailuk Malat? By the great image, with bare hands he has vanquished the mightiest of Atea's warriors.  Oh, give me a hand, Kailuk. Peth and them guards are making for the battle gates. Oh, they'll be trying to hit us off. Where are you, Tarzan? Here, drop down. Kailuk, come in. He's right behind me. Oh, them guards are coming. They'll be around here in another minute. All right, Kailuk, stay close to the wall, you two, and follow me. Beware of the haunting lions, Tarzan. If Atea has released them all, don't worry about Numa. He'll warn us before he attacks. Just now, we're getting clear of the paddocks and out of this part of the city. Wait. We're going the wrong way for the slave pits. I know. We'll circle back in a few minutes, and we've left the guards behind. Here, down this side street. They warrior Tarzan. See, they gather at the spot where we left the paddocks. Sure, and it'll take them a long time to decide which way we've gone. We're well rid of the heathen devils. Oh, bigotty, I'd like to see Atea's face when she hears how her fighting man, Mungo, was killed. Here, he light-cast by hundreds of flickering torches. The long columns of foot and elephant thaws of Rathore move swiftly, like regiments of huge yellow phantoms, through the shadowy jungle night. At their head, in an open war how-dough strapped through the broad back of a huge elephant, ride the mighty yellow-skinned Sean of Rathore and Paul Darno. With this subdued rumble of far-off thunder, the rapidly moving columns quickly approach their goal, the walled city of Tor. Sean of Rathore, if only we are in time. Do not allow that thought to worry you, Paul Darno. We shall arrive in time long before the break of day. Just a quick way, Komu. I hope so. It is only because I am so anxious about Tarzan and our friends that I worry. If we should arrive too late to help them... Be easy, friends. The feast of Pantu, the time set for their sacrifice, is still two days hence. Ah, we just say so. I know that. But, if Temur and Paul Darno have succeeded in eluding Uka, and have reached Tor with word of our komi... Listen, there's the voice of Uka. They are beyond us in the darkness. If only he has taken Temur and Paul Darno... We will soon know that, Darno. Here, look! Uka, boy, hey, Bonnie! All the columns, my father! That's the sound of their advanced one, the Torians. You are less than a lot from their gates, brother. Now, we are closer than I had thought. Uka, my son. And what of the traitors, Temur and Paul Darno? They are dead. We overtook them as they were leaving the edge of the jungle, opposite the main gates of Tor. The wound Paul Darno gave Temur held them back. Par exonct. I do not see how he came this far with that wound. Though it was not fatal, it was still a bad one. Very, very bad one. He was exhausted from the loss of blood and only verge of death when we overtook them. And, Paul Tarr? Died as a Ratorian warrior. We soared in hand. Good. Then Artea has received no word of our approach. And you, you will begin the attack? When? Uka will see to the placing of the foot warriors and the Tars which are to draw the Torians from the main gates. You will return and join us here, Uka, after placing your men. We will open the attack upon your return. We do not wait for daylight. What think you, Paul Darno? A surprise attack by night, Monsieur Lechon, would be my suggestion. Under cover of darkness, we may approach to the foot of the walls without being seen or heard. And the sham attack at the rear of the city will draw most of the Torians away from the walls we must scale to gain entrance to the city. Exactly. But you forget that Tarzan is expecting us and will attempt to open the gates to us. If only he is not a prisoner or dead. In that case, Artea herself shall pay the debt with her life. But we waste time. Go, Uka. See that your Tars have their orders. They must not open the attack until the remainder of our forces in position. I will rejoin you at the main gate as soon as I have carried out your orders, my father. And I, Shang Rator? You will remain at my side, Paul Darno. Atari, Antaruk, our Tor, Andrak. Come, friend, we go to the gates of Tor. Meanwhile, ever on the alert for Artea's prowling hunting lions and the many squads of yellow guardsmen patrolling the streets and roadways of the cities in search of them, Tarzan, O'Rourke and Kyloop move swiftly, silently through the darkness to the great heavily barred gates of the jewel pits. Thim gates are not going to be easy to claim, Tarzan, especially with guards outside and in. Getting over the gates will be simple. The guards, we should have little fear from them, Tarzan and the apes. They are never more than five or six in the guard house on the outside here. And at this time of night, they will all be sleeping. Do you think you can climb that gate, O'Rourke? Not without O'Rourke and without making enough noise to raise the dead.  How about you, Kyloop? Well, the gate is high friend and all right. Then listen, I'll get over the gate. You two stay here in the shadow of this wall until you see me drop down inside. Then come to the gate. You'll find it open. Sure. And I hope one of them hunting lions don't come prowling around here just when Kyloop and I are alone. If Numa comes, climb the wall. Kyloop will help you up. I'm going now. Don't leave this wall until you see me on top of the gate. Sure. And I wish this part of the job was over. It is a fine chance we stand of getting killed in there, Kyloop Millad. It is the trans-fighting men must take O'Rourke. One can die but wants. Faith and I can think up a lot of things better to do than die, my friend. It is the last thing I expect to do. Yet you are a man of great courage. Oh, don't you believe it? It is only a poor characteristic of the Irish Millad. Sure. And I would... Don't you believe it? I've been so scared I couldn't tell you the name of the game we're playing. The game, my friend? I can't even tell you the score. Look, Tazan's sitting us through the gate. There he goes. Down inside. Come on, Millad. That's old Kyloop. If we can get past the guard house now without waking them fellows. The gates are opening. Come. Faith and they should oil them. That shquaking sound is like the whale of a banshee. Inside, O'Rourke. Kyloop, quick. Here we are, Millad. You're closing it again? Yes. Slide that bar back into place. We'll leave it closed until we're ready to go out with the slaves. And know what? Straight for the nearest slave shed. We'll get the key to the bunk chains and release the slaves as we come to them. Have a care, Tazan. Have a care in passing that open guard shed to O'Rourke. If we're interrupted, Kyloop and I'll hold off the guards. We'll get the key and release the slaves. And I'll send them out to help you as I freed them. Quiet now. Here's the guard shed. If only that. You next, Sonorra. Roofton, bono. Into the shadows quickly, friends. He thinks me a guard. Sonor, Roofton. Roofton. Don't wait, O'Rourke. Go on to the slave sheds. Roofton. Roofton. Lotte. Forward, Tazan. Forward. He has seen us all. Come on, then. Follow O'Rourke. Booker. Booker. Booker. Here we are, Kyloop. The slave shed. O'Rourke. Yes. I'm unlocking the head and as fast as I can. Outside ye yellow divils. Outside. When the slaves come out, Kyloop, tell them to use what they can as weapons. Rocks, chains, anything. Here come the guards. Having rescued Jeanette Burton from the Chamber of Serpents, Wong Tai has forced her against her will to accompany him to the subterranean treasure vault of Atea, the White Queen of Tor. Led by the Shahn of Rathor and Paul Darno, the Rathorian army, moving rapidly through the jungle toward the walled city of Tor, is joined a short distance from their goal by Uka, who reports the death of Temur and Poltar. Meanwhile, following the killing of Mungo by Tarzan, O'Rourke, Kyloop and the Ape Man have stealthily entered the jewel pits under cover of darkness in an attempt to free the pit slaves and lead them in an attack upon the palace. As Tarzan and his two friends creep past the shelter of the sleeping guardsmen toward the nearest slave shed, one of the yellow men awakens sees them and rouses his companions. Tarzan, O'Rourke and Kyloop run for the slave shed followed by the awakened Torian. Get that key and release the slaves. Oh, sure, and I'm doing just that. We'll be with you in a minute. The guards yelling fiendishly rush toward Tarzan and Kyloop brandishing their heavy swords. Kyloop grasping the sword he has taken from the wall of the Torian house, stands with his back to the wall of the slave shed awaiting the charge. The grim savage smile twists his yellow lips into a snarl of hate. A short distance from him, legs spread, feet gripping the rocky ground, stands Tarzan. In his hands, the Ape Man grips the end of a 10-foot length of heavy chain which he swings round his head in a great swift arc. Coolly, he watches the oncoming charge. Slowly as the guards come close, the great muscles of his arms and backs swell into corded ridges of steel. He whorls the heavy chain once, let's go! The impromptu weapon flashes through the air, whorling end for end, flashes into the leading guards, flattening several of them to the ground.   Before the remaining guardsmen can gather themselves for a second charge, Tarzan leaps forward. Quickly he snatches up from the ground, the swords dropped by the Torians and crosses the swords all but one behind him at the feet of the liberated slaves. Tell them to pick up those swords and follow us, Kyloop. Undocker a Tori, undock a Tori, hey! Take some of the slaves, Kyloop. Get between the guards and the gate. Don't let them open it. Give no quarter unless they join us. Hey, Tarzan, hey, a Tori, how long does it take? Oh, oh, be good, Tarzan, my lad. You have them on the run now. The rest of the slaves, you haven't released them all. Ah, jibble a bit. I got the one shed full out of the hands of one of the slaves. He's free in the rest of them. I'm here to help you. Well, it's about all over. What's left of them have thrown down their arms. They'll be ready to come over to us. Sure, and it would be all over, just when I'm putting on my fighting clothes. Don't worry, my friend. There'll be enough fighting to suit even you. It is finished, Tarzan, at the apes. We are in control of the pits. Rather than lose their lives, the guards have joined us. What now, friend? Well, whatever they can find. When we open those gates, we're going to meet plenty of opposition. Oh, sure. And the knives we made must have arose the venerable ancestors of all these heathen divils. Let's go, Tarzan. We are ready, Tarzan, of the apes. Right. Open the gates. Come on, O'Rourke. Far beneath the palace of Torre in Artea's treasure cave, Jeanette Burton stands near the closed door of the vaulted, dimly lit cavern. Fearfully, she watches Wong Tai as he moves oblivious to all but the vast treasure surrounding him among the heaps of gold ingots and open caskets of precious and semi-precious stones. The flickering yellow light from two torches throws eerie, mysteriously creeping shadows upon walls and floor, as the Chinese plunges avaricious hands first into one gleaming heap, then another. Oh, Jeanette, my dear. A treasure. A treasure. A treasure such as a chili of a latin himself could not have produced. Oh, hurry, Dr. Wong. Hurry. Let's get out of this place. Kill me to creep. Pleasantly. Pleasantly. Look. These rubies. Ah, like unfalable blood red eyes. Glittering. Inscrutable. Yeah. Yeah, take them. They are yours. No, Dr. Wong. They're Arteas. I don't want them and you should. Arteas. A savage who has no idea of their value. Then I will take them and whatever else I can and sometimes sometimes we will return to this. What was that? Listen. Nothing, my child. You are permitting your imagination to get the better of you. We are alone. Alone with the ransom of a hundred kings at our feet. But what if we were to be caught in this place? Nonsense. Who is there to find us? Arteas? The entire palace sleeps.  I felt their presence. Arteas thinks you're dead, my dear. Killed by her pet executioner in the chamber of serpents. Come. Select what you like and we will return to my chamber. I have all I can carry. No, I don't want any of it. I only want to get away from here as quickly as possible. Ah. By the shadow of the great image it is an evil play of fate that one must leave such treasure to yellow-skinned savages. Oh, I'd give it all ten times over to be a thousand miles from here. Ah, well, the beacon all has but one gate. The only real roads lead to it. And once we are out of this city it should not be impossible with the assistance of our guiding ancestors to find a road leading back to this treasure. How can you even think of returning? The chances are all against our even leading tour alive. Oh, Arteas hatred of us all accepting will tarzan perhaps. It's so deep, so savage. I sure it may, my dear. But our immediate need is less to describe hatred in terms of classical analogy than to find a means of baffling its vellum. Well, which we certainly can't down here in this creepy dungeon. Very well, my dear. We will return to my chamber where we may lay our problem before the spirits of our distinguished ancestors and with a fitting request for their assistance. Come. Great heavens! Tanya and Arteas! Oh, Kala-donka, Panaluk! Well, my Wong Tai, it seems that the missing key to the treasure cave has been found or perhaps it has never been lost. The acumen of the illustrious daughter of Thor may be computed neither by rule nor by measure. Her perceptions are sharper than the sword of a Tai Ping. Is that all you have to say, my loyal Wong Tai? There are times heaven-born with the classical perfection of my venerable tongue is strangely inadequate to express emotion. And you, Jeanette Burton, how did you escape from the chamber of serpents? Wong Tai followed the guards. When they left, he opened the door. And where, Wong Tai, did you find the key to my treasure cave? He didn't find it, Arteas. I didn't give it to him. At his suggestion, perhaps. My watchful Tanya saw you leave the quarters of Wong Tai together and followed you here. Well, so be it. We'll gather immediately in the fires of Thor. Meanwhile, led by Tarzan, Oruk, and Kailuk, the horde of freed slaves armed with clubs, lengths of chain, and weapons taken from guards and warriors overpowered in the dark streets are moving grimly onward toward the palace. Faith, Tarzan, taking the palace will not be easy. Look, down there in the square, the yellow devils are gathering for an instant main influence and stay away. Until we reach the square. Then a quick rush on the palace. Once inside, we can hold it against the warriors. If only Oukar and the Lieutenant were here with the Ratorians. Ah, well, it will be a fine brawl as it is. What of Arteas Tarzan of the apes? What do you intend doing with her? We'll take her prisoner. Use her as a hostage for Jeanette. Faith, and why not hold the she-devil until we're all slaves included out of the city? A fine traveling companion she'd make. To capture the woman will be impossible, Tarzan. She can easily escape through any one of many secret passageways leading out of the palace. Well, we'll try anyway and hope for the best. Know what? There's an awful lot of yelling and commotion going on up there on the walls beyond the palace. Keep the slaves from rushing the square, Kyloop, till we see what's going on. Antaluk, Atari! Vitorians are forming their towers there before the palace and marching toward the walls. Only some of them. Plenty left to make it interesting for us. I'm not a Atari! I'm not Atari! I'm not Atari! What is it, Kyloop? Oh, fun, too. It is good news, friend. Vishan, Rathor, and Uka have arrived. They are attacking at the distant part of the wall. Oh, big guy, they say hence be praised. Now we'll give these yellow devils a surprise of their lives. We'll take them front and rear. Come on, Tarzan, we'll add. Wait. If it's Darna and Uka, they're expecting us to open the gates for them. Why would they begin their attack at some other part of the wall? Perhaps they shan attack Tarzan to lead the Torians away from the main gate? You're right. That would be Darna's tactics. Listen, Kyloop. You lead the slaves. Get as close to the gates as you can from the south side. Then hit the Torians from the rear. Keep their attention from the gate if you can. And you, Tarzan? Don't worry about us. O'Rourke and I will be there to open them. And you see the gates are open, make straight for the palace with your slaves. Don't let anything stop you. Understand? Hey, Tarri! Take one lead! Power, power! All right, O'Rourke? Come on. We'll risk the gate from the other side. Ah, the heathen devils have seen us.  Sure, and it's a fine job we've cut out for ourselves. It'll be a race. I'll take care of the gate. You go back with Kyloop. Ah, just for that, I'd take a fall out of yous myself. If I wasn't so sure you could lick me, I wouldn't be carrying an O'Rourke fish. Stay out of it, indeed. Save your breath. Run. Ah, it's a race you want here. I'm right with yous. And the devil take the hindmost. Look out for them swords!


Cranberries are not just for Thanksgiving. They are wonderful all through the holidays and beyond. Today I'm gonna show you an easy cranberry topping that is so versatile, you're going to love it. It's so easy to make. First of all, I've just rinsed off one cup of fresh cranberries and I'm going to put them into a small sauce pot. I'm going to add one third cup of brown sugar that's been packed in, put it right into the pot and then the secret ingredient. One third cup of apricot brandy. You can use plain brandy and if you prefer not to cook with alcohol, you can use apple cider. That's a good choice, a good option too. So put those ingredients into the pot, mix it up a little bit and then just put it over medium heat, bring it to a nice boil, turn it down so that it's just at a gentle boil and it only takes about five minutes for the cranberries to pop and the mixture will thicken up a little bit. Then just let it cool at room temperature and once it's cooled, you'll have a nice thick mixture like this and I want it thick because I'm actually using this cranberry sauce, not as a sauce, but as a topping. This is delicious on a buttery cracker with a chunk of aged cheddar cheese and then a little dollop of this cranberry topping. But my favorite way to serve it is with some ginger shortbread cookies. You can make your own or you can buy some really good ones at the store these days. A little bit of mascarpone cheese that's a really sweet and creamy Italian cheese and then a dollop of the cranberry topping. So it's just really great to have this topping in the refrigerator during the holiday season because there are so many different ways that you can use it and I know you'll be creative with it too. I'm Sue Dodin sharing good food for Good Life 365.