university grants 2009

will this affect how much pell grant I receive?

I have received full pell grants for the last 2 years while attending community college. now this fall (fall 2009) i am transferring to a university which will cost me around $21,000/year. I currently have $11k that i made while working these past 2 years. I still would like to get full grants. I have about $11k saved up for extra expenses for college (books, living, food…). I hope to recieve all the financial aid possible since my family makes less than $20,000/year. will i still get full pell grants?

Joe:

I answered this question for you the other day – you must not have liked the answer.

I’ll try again.

Your aid eligibility is determined by your answers to the 100+ questions on the FAFSA. Some of those questions ask about your parents’ assets, some of those questions ask about your assets.

$11,000 in the bank is an appreciable amount of money. As I explained the other day, the financial aid system is predicated on the belief that a student (and the student’s parents) are PRIMARILY responsible for paying the cost of an optional college education.

If you have $11,000 available to you (congratulations on your savings ethic and hard work, by the way), the government rightfully expects you to put some of that money towards your own college education.

I’m not quite understanding why you think that the taxpayers should pay your way through school, so that you can hold onto your money and use it for something more “exciting”.

Theoretically, the most “worthwhile” thing that you can use your savings for is to help buy yourself the education that will enable you to get a great job – and earn a good income. Any investment that you make in your education today will pay off many times over in the future.

When you complete the FAFSA application, you are obligated to acknowledge that you, personally, have $11,000 available to you in savings. That will be analyzed as part of the EFC calculations.

Having $11,000 does not, in any way, make you automatically ineligible for a Pell Grant – based on the answers to your other 100 odd FAFSA questions, you could still perfectly well qualify. If your family actually makes less than $20,000 a year, the chances are still excellent that you will.

On a related note, I hope you are taking into consideration that the maximum Pell award is still less than $5000. You’re not going to get a bigger Pell because your 4-year school costs a lot more than your community college did. That’s not to say that your school will not be able to help you out with institutional forms of aid, and you may well be offered a Work Study assignment, too. My point is that it would be highly unlikely that you are going to receive $21,000 in financial aid. Even if you do get a Pell, there’s a good chance that you will have to dip into that $11,000 account to help pay part of your own way through school.

Hopefully you’ll like this answer more than you apparently liked the last one. You may get other answers, but they’re not going to be more factual or correct than this one.

Good luck to you!

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federal grants scholarships

Government Grants Scholarships That Will Help Every Students

Why don’t we point out how every twelfth grade student, attempting to get geared up all the way to graduate during this early spring and furthermore, they are probably struggling to make a decision about their foreseeable future. Handful of mom and dad have their hard earned money stored any more in support of his or her kid’s  the good education furthermore for the most part teenagers really don’t generate a sufficient amount throughout any kind of part time paid position in order to spend to get the brand new clothing, let alone 4 years to do with university, as a result just what exactly are they able to do? The good thing is, the federal government grants scholarships to help myriad of those in school, providing just about any one having access to a good solid university education.

On the other hand, possibly you might have previously long gone to university and you seem to be employed in some sort of business which has turned out to be obsolete. Countless automotive employees located in Michigan are suffering from this – a powerful enterprise the experts claim was previously healthy plus pay off excellent wages at the moment rarely gives you positions, which means that you have to take advantage of retrained. The government grants scholarships in support of re-training as well as re-educating oneself so you ensure you can change for better jobs.

Just before you decide to mention, “Actually my degree’s grades are not any decent”, allowed myself let you know that the degrees really do not mean much. Neither that your entire credit stability or perhaps your company certain employment master plan. The us government primarily would like to ensure in which their citizen could possibly get some sort of  the good knowledge and furthermore carry out just about anything can make these folks completely satisfied – comfortable citizens in positions which these people prefer almost never carry on joblessness (costing this particular federal government  the abundance of funds!).

Hence, regardless of college you happen to be thinking about, keep in mind that the government grants scholarships, delivering financial resources which unfortunately would not need to be paid back again. If you possibly could acquire this amazing amount of money to formulate your knowledge, you should not ought to depend on student education loans or perhaps a borrowing on the credit card, only just to enter college. Federal government grants will most certainly be the least expensive coupled with most simplified, approach to enter college, complete college, acquire educated in a very unique area, and frequently going through greater education. Reunite to the seat of learning!

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scholarships psychology masters

How Post-slave Psychology and Afrocentricity are Joining With Colonialism to Undermine Black Africa’s Cultural Integrity

“What is Wrong with Black People?” (ISBN 978-1-84799-323-6), is the book in which the answer to this question can be found. In fact, this is a book that simply personifies a totally different type of intuition, where the most unsuspected – yet, the most damning – causes of the suffering of the people of Africa as well as the struggles of their brothers and cousins of the West are not only laid open with courage, but also resolved with vision, for a greater understanding of the true needs and aspirations of Africans in today’s world.

Please read Author’s Introduction to the book:

The very simple reason why I want to face up to the question as to what is wrong with Black people is because there is so much that has been said and written about it, but which, far from improving the Black man’s condition, has rather made things even worse for him, due to a set of oxymoronic conceptions and psychotic attitudes that have been spawned by the emotional dispositions of most – if not all – of the best known scholars and intellectuals who have, thus far, attempted to explore the issue.

Therefore, what we are going to do in this book is to clarify a number of things related to the most fundamental misconceptions that have resulted from these dispositions; misconceptions that have remained almost totally insurmountable to the rest of us.

By so doing, what we are going to achieve is to show where they are all missing the point. We are going to put into the open the true reasons for the Black race to have become a Karmic target on earth. And our main objective in this exercise is to suggest a more effective way to break the Karmic cycle, to turn the Black man into a dignified human; a human that it shall no longer feel so good to brutalise anywhere in the world.

We are prepared to achieve this by all means that abide by the Laws of the Spirit. If it ought to take altering Karmic targets, then we are going to have to do it that way for the sake of the Black man’s redemption and dignity in the world. We are going to have to make it possible for another race to take the place of the Black race in this bad Karma; or we are going to have to force God to cancel the bad Karma altogether.

But, in order to do either, we need to be enlightened, wise, objective, and courageous enough to confront some discomforting issues that have taken the bad habit to make people cringe. We need a serious anti-allergy treatment – anti-political correctness therapy – if we should ever be able to make sense of what is actually wrong with Black people; and perhaps, too, to make sense of what is wrong with White people on their side, since they are the main torturers or Black people; but above all, to make sense of the point that we are all missing in the debate on what is now known as the African condition.

To prepare the reader to the type of methodology that we are going to employ all along this exploration, I need to undo the riddle as off now, with no need to beat around the bush, by enunciating that the point that we are missing in this debate is an anthropological point; and perhaps a spiritual point too; but anthropology is above spirituality.

Anthropology is the science that studies human collectivities on a purely cultural angle. It explores human entities as related to the essence and substance – nature and manifestation – of the trans-individual soul that defines their cultural existence. In better words, Anthropology studies the nurtural factors that ensure perceptive congruity, communicative harmony and behavioural affinity between human entities that, by the force of these nurtural concordances between them all, and which result in the fuelling of societal instinction (gregarious impulse), are, thus, known as a group of people pertaining to one specific identifiable cultural community.

This is the concern of Anthropology, which is very different from the concern of Biology. Biology, on the other hand, is the science that studies living beings on a purely anatomical angle. It explores the structure and the functioning of their body as independent organic units.

To be clear, the practical difference between Anthropology and Biology is such that if a man is born affected by one of those neuromotor syndromes that lead to the type of condition that the Anglo-Saxons euphemistically and politically correctly often refer to as “severe learning disability” – the kind of people who spend their entire lives slumped speechless and almost motionless in a wheelchair, drooling, urinating and defecating like newborn babies with no control over their own being – such a man can still be the object of biological study, since he has a body inside which we find a set of organic systems that can be explored by biologists, except for the fact that his spinal system will be reported as deficient. But no one would be able to lead an anthropological study on such a man, since the man would not be an active member of any known cultural community, with the capacity to take in and retain data related to his cultural heritage in a way to be equipped, from nurture, with the aptitude to achieve harmonious interaction with other members of his cultural universe as a society of individuals each one of which is a living medium of expression and manifestation of the values, qualities and abilities developed by the group as experienced in the group’s mode of existence. Such a man would simply not be a representative sample of any cultural community at all; since he would not be able to think, speak and behave in a way that would precisely help anyone to identify him as a German or a Russian. Therefore, an anthropologist would have nothing to learn out of his soul; although a biologist will have an entire universe to transcribe out of his body.

This is the difference between these two scientific disciplines. One deals with the soul whereas the other one deals with the body; and neither deals with both.

For us to make any sense of anything that is going to be said in this book, this is the one fundamental differentiation that we need to assimilate. We don’t need to know more than that if we are to understand this book; because this is where the whole issue that we are going to tackle in this book lies; however naïve this might sound, but the implications of this naïve enunciation are, however, surprisingly astonishing, as we are going to see.

The premeditated ignorance that the experts of modern “popular science” and social politics have ruminated and injected to the masses regarding the thick line between Anthropology and Biology is the one single phenomenon that has made it impossible for anyone to make any sense of the reasons why the Black race has become a Karmic target in today’s world; due to the fact that these experts have been busy using concepts from both scientific disciples as if they were dealing with one field. In fact, they have created an amalgamated version of both sciences; which has limited our understanding of what anthropology is about, and has even made it impossible for us to make use of anthropological knowledge to solve problems arising from anthropological phenomena in human existence, since we sometimes believe that we are dealing with biological phenomena when it is not the case at all.

This is why I need you, dear reader, to pay careful attention to the meaning of the words that we are going to use all along this discussion; because what we are essentially going to do is to disclose the spirit behind these words with courage and virulence irrespective of sensitivities; but above all, we are going to be able to identify which words belong to which science. The end product of this methodology is the enactment of the compelling divorce between Anthropology and Biology, so that we may be able to make sense of the whole issue of Black people’s troublesomeness in today’s world.

We therefore need to begin by making a serious effort to stop cheating on language; because the more we cheat on language, the less we can take hold of the phenomena of existence that language alone has the ability to render understandable. I therefore thank Jean Gilbert Enal who, in the preface to this book, has reminded us how seriously we need to take the word “understanding” in this discussion.

But understanding itself is closely related to realism. It is very difficult, and even impossible, to understand something unless we can observe or visualise an instance of it from the mechanics of the real world. This is why what we are committed to do in this exploration is to analyse facts with concision and punctuality rather than feeding the reader with extensive literary references.

Literary referencing is incumbent on literature and scholarship. We are not interested in either. We do downright phenomenology; because we do not believe in the modern intellectual and academic disease that holds that the force of an argument resides in how much quoting it contains. We have read many such books with hundreds and thousands of literary references, but that do not provide any practical, productive solutions to any real problem. This is why we rather believe that the force of an argument resides in how much pertinent it is to any real something.

We believe in rational perception and technical objectivity; because we see existence, be it animal, mineral, vegetal, radioactive or spiritual, as a machine; a machine that has its own technical applications governed by mechanical rules. Human existence itself, which is our main object in this discussion, is, too, as we see and know it, only another machine, like any other machine, with its own technical wheel-work.

This is why we want to call upon the spirit of anthropology to give us a big hand in this exercise; because anthropology is the only science that is fit for the exploration of the technicalities that govern the mechanics of human existence, and more particularly the mechanics of societal viability in human existence (because it is from the point of societal viability that humanity is viable as a whole). A human society is to an anthropologist what an engine is to a mechanic. He may not have devised it. But he knows its nature and understands its mechanics. He knows its structure, its functions and its values. He knows its core, its volume and its scope. He knows its location, its situation and its identification. An anthropologist sees human beings as industrial parts that are produced and shaped to fit in unique patterns of interconnection and operation in specific types of machines (human societies). And the object of an anthropologist is to seek to identify the nurtural factors that define the collective soul of the specific group of people of his study as reflected in the values that govern their mode of existence as a cultural community.

This is what anthropologists do. The type of ‘anthropologists’ that have been going around the world taking measurements of human skulls are not anthropologists. They are something else. But this does not discredit anthropology as a scientific discipline. It only discredits fake anthropologists. And those who wish to insist on calling them ‘anthropologists’ are as ignorant and fake as these so-called anthropologists themselves.

These ignorant and fake anthropologists were like the Western priests who were sent down to Africa to spread goodness, but who used basements of their own buildings as slave transits. Many Western churches still undertake similar obscure practices all over Black Africa until today. But this does not discredit religious missions. It only discredits fake missionaries. We only need to be able to make the difference between real ones and fake ones before it is too late for our own sake.

Indeed, to have the ability to make the difference between reality and fakery – and most particularly Western fakery – is the second most important thing that we need to assimilate in this discussion if we are to have a proper understanding of what is going to be said in this book; because Western fakery, as we are going to see it, is central to Black people’s detrimental plight in modern history. Many of us have thought, for centuries, that we have been dealing with Western barbarity. But this is just not the case at all. We have been dealing with Western fakery; sometimes turned into some form of barbarity. But Western barbarity itself, as we are going to see, is only a face of Western fakery.

In fact, most – if not all – of the philosophical and scientific misconceptions that have led to the misapprehension of the reasons why the Black race has become a Karmic target in modern history are but the products of Western fakery; which, at its origin, was effected by the use of a very subtle technique; the one which consists in throwing a stone where the target is not, to force the enemy to shoot on the wrong spot.

If we check it out, we will find that when the people of Europe began to raid those of Africa five-hundred years ago with the intention to subdue them in all forms of exploitation, here and there alike, most European nations, especially those that were deeply involved in the enterprise, were already quite advanced in their knowledge of some important principles of human development. The evidence is that they were powerful enough to undertake such an intellectually, scientifically, technologically, economically, politically, militarily, and even spiritually demanding enterprise as to cross thousands of oceanic miles to negotiate the purchase of ten million people to be set to work across another thousands of oceanic miles. Ignorants do not succeed in tasks of such magnitude.

Moreover, since the notion of race does not seem to have any space in Western medieval and classical philosophies, but rather the fight for the consolidation of cultures, the illumination of the human mind through metaphysical exploration, the transcendence of the human spirit through artistic inspiration, the improvement of human existence through the exploitation of nature etc. etc., which made Western societies very competent in the first place, it goes without saying that the Europeans equally knew, as they know till this today, that the thing that turns human communities into powerful political structures and successful civilisational models does not have much to do with skin colour.

But, because they did not want the ignorant peoples of Africa to know anything about their real source of power and success, or because they needed to divert their attention from such precious knowledge, they began to throw stones at race, to create an empty target in the battle field.

I believe that we can visualise the reaction from the other side – the panicky turnaround, the frantic ravaging of empty spots, the waste of ammunitions, but most of all, the fatal exposure of the nervous shooter in the visual field of a very shrewd enemy. Actually, we can see it in our everyday life – race, race, race and race, again and again, everywhere, out of the mouths and pens of the peoples of Africa as well as their brothers and cousins of the West.

It is this strategic injection of the race mentality to Black servants by their White masters – the enthronement of Biology in all things related to humanity, even non biological things – that has resulted in the total diversion of our attention from the anthropological point that we are all missing in this exploration. We have come to a point where people believe that certain things happen to them because of their skin colour even when skin colour has very little – or even nothing – to do with what happens to them.

But such a chronic transmutation of causalities only holds from the fact that biology has taken over many other scientific disciplines, and most particularly anthropology, due to the blinding racial veil that has fallen upon both the buffalo soldier and the elephant veteran at war with an enemy that they cannot see; an enemy that knows how to throw stones away from its own location; an enemy that knows how to make piece in the evening and plot to assault overnight; an enemy that knows how to break all rules of engagement in such a subtle way that the violations can be barely established; in a word, an enemy that knows how to fake its moves to mislead a distracted fighter. Is this really an enemy, or just a shrewd player?

The Chinese say: “a good hunter does not keep aiming at the branch on which a monkey was perched after the monkey has jumped on to the next branch.” It seems that during the days of submission both in slavery and colonialism, the White man played a set of games which fitted into the rules of slavery and colonialism to alienate and brutalise the Black man. But as emancipation and independence came, the games had to move on to fit into the rules of emancipation and independence to carry on the same exercise in a very subtle way. As a consequence, in either case, a new order has failed to bring a new condition, not necessarily because in a purely logical universe emancipation and independence are at odds with freedom and sovereignty, but because the establishment of these new orders did not actually aim to the inauguration of new conditions. It was only all about faking moves. Unfortunately, our blind soldiers and distracted veterans could not see how fake the moves were.

To take a few examples, President Abraham Lincoln himself, the very father of the American Negro’s emancipation (I am using the term ‘Negro’ here because it semantically fits into this context), did not choke on his words whence he declared that he was not interested in the freedom of the Negro, but rather in the union of America; which resulted in him holding on to the position that if he could unite America without setting the Negro free, he would do so. But if setting the Negro free was the only road to uniting America, then he would have to set the Negro free for the sake of union. In President Lincoln’s own mind, the emancipation of the Negro was not an end, but a means to an end. Quite naively, it was taken for an end by many.

Approximately ninety years later, President Charles de Gaulle, the father of Africa’s decolonisation, found himself in a similar situation on the other side of the Atlantic, whence he did, too, very diplomatically spouse an identical position by propounding that he was not interested in the decolonisation of Africa. All he was interested in was to make peace with Africa on the issue of the Africans who had died to liberate France from German occupation and in the name of whom many Africans were now requesting some kind of political payment – independence –; which resulted in de Gaulle holding on to the position that if he could make peace with Africa and keep colonialism, he would do so. But if decolonisation was the only road to making peace with Africa, then he would have to decolonise Africa for the sake of peace. Again, in President de Gaulle’s mind, decolonisation was not an end, but a means to an end. Quite naively, again, many saw an end in it.

As a consequence, neither did the Emancipation Proclamation stop brutality on Black Americans, nor did the promulgation of African independences stop the savage exploitation of Black African lands by the West. Why? – Because these measures were actually not intended for a practical enactment of their pledges. They were only fake moves. And there are millions of such fake moves in the history of Western legislations, conventions and policies that are set up to give the impression of improvement in matters of the treatment of the Black man, to cover the fierce fight behind closed doors to keep the Black man in a ‘brutalisable’ condition.

One could go even much further back in time to make this point by advancing that William Wilberforce’s noble battle for the abolition of the slave trade was not itself due to the sympathy that the Anglo-Saxons might have felt for the slaves; but rather because, after the Anglo-Saxons succeeded in building the most powerful colony of population on earth (the USA) by means of slavery, they feared competition from the Portuguese and the Spanish who then began to take a keen interest in treading into their footsteps by importing Africans for Brazil and Cuba. As a strategy to win the impending competition they decided, instead, to enact the abolition of the means of competition for their competitors.

Of course, this is not how the enterprise was presented to you. It was presented to you as a highly moral and humanistic Christian godly endeavour; there is very little wonder that you believe in “Amazing Grace”.

Yet, if sympathy for the slaves was the motivation for the abolition, why did it come about that when slavery was abolished, the English government gave financial compensation to former slave owner; but there was no such support for the slaves. I cannot be more surprised that the Anglo-Saxons actually did this because of their great humanistic sense of mercy for the victims of slavery rather than for the perpetrators of slavery. Yet, this is how many people still see it today. They even celebrate abolition centenaries.

I see the most recent replicate of this pattern of fake moves (the abolition of the means of competition for the competitor) in today’s war on nuclear weaponry. Nuclear proliferation needs abolishing, not because of the risks of human destruction entailed in its possession and use, but rather because there are some people who must not have it; otherwise the competition is going to be too fair to win; which might dangerously turn ‘human values’ upside down in case things went the other way.

Here, it seems that the surest way to win the competition is to sabotage the competitor’s rehearsal, to eschew fairness. But you have to do it very subtly in a way that no one would see anything.

But since you know that you cannot win such an argument on purely dialectic grounds, considering that the use of nuclear weaponry has often proved to be an effective coercive capability to impel belligerent parties to abdicate and make peace unconditionally; and sometimes a dissuasive deterrent to prevent the launching of the hostilities in the first place – as recognised by political scientist John Mearsheimer, that “had Iraq and Serbia possessed nuclear weapons, the United States might not have gone to war” –; then, you have to close the argument by making it clear that only angels deserve to have this type of capability; not devils. In this situation, the urge to score a point against some die-hard devils who seem unwilling to give up competition forces into being the initiation of some form of diplomatic channels through which the devils are persuaded to sign compensatory deals which it would also be too naïve to expect the trickiest heirs of modern intelligence to comply with.

I recently saw President Muammar Gaddafi of Libya complaining about the promises that were made to him by the Anglo-Saxons upon agreeing to abandon his nuclear ambitions; promises that have never been fulfilled. Why? Because the Anglo-Saxons decided to rescind their compliance with these promises in 2005 before their accountability could be fully investigated and established, leaving all potential recipients with no option but to forget about it. In the meantime, the unfortunate recipients will already have destroyed their nuclear facilities. This is a very shrewd game, indeed!

Noam Chomsky, one of the most influential political thinkers of our time, exposes these Western manoeuvres in his recent book, Failed States (2006), where he demonstrates, with the upmost impressive number of policy references, Anglo-America’s failure to comply with its political rhetoric; to meet its obligations in questions related to security, human rights, and democratic principles, including the surprising practice, among others, of protecting its own protégé ‘terrorists’ such as Luis Posada Carriles whilst championing the so-called ‘war on terror’. The game is very shrewd!

However, my own feeling is that, by referring to the states that make use of this type of manoeuvres as failed states, Chomsky may himself have failed to see that these practices do not actually express failure. Rather, they express fakery – trickery.

To take one case brought to light by Chomsky himself, in May 2002, Judge Goldsmith advised Prime Minister Blair in a leaked memo that “given the patent criminality of regime change by invasion, it would be necessary to create the conditions in which we [the Anglo-Saxons] could legally support military action; seeking to provoke Iraq into some action that could be portrayed as casus belli [cause for war]”.

Under such circumstances, it is very difficult to assert that any action that led to the bombing of Iraq was a failed action. – No. Instead, they were all fake actions, tricky provocations. You may call them ‘unjust actions’ if you wish. But my business is not to use religious or dogmatic terminology to construct inflaming propaganda through the condemnation of the frivolous behaviour of those who have the power to destroy others, however unjustly. All moralists have done it. They are still doing it. Not only is it boring; it is also ineffective. The truth of the matter is that the will to power is unswerving until it confronts power. This is why I do not believe in “injustice”. I use the word because it exists in human language and refers to certain facts. But the interpretation of these facts is distorted at large by the practitioners of dogma and propaganda.

Indeed, trying to differentiate between “injustice” and “justice” by means of moral interpretation is like trying to distinguish “crime” from “sin” by means of technical objectivity. It is almost impossible.

For example, if a man who suffers absolute impecuniosity in a self-centred and highly regulated society enters a shop instinctively after a few days with no food in his stomach and walks out of that shop furtively with a chocolate bar in his pocket before he pays for it, a judiciary review between the shopkeeper’s advocates and God’s chaplains may be hardly conclusive; because, on the one hand, such a man will be committing a crime; but, on the other hand, he will not be committing a sin at all, although he will be stealing in either case. I have seen such cases resulting in what is commonly known as “suspended sentences” where

most claimants often go crazy about the verdict.

They want to see the thief severely punished, but there is something called “common sense” that often tells the judges that some crimes are due to natural impulses rather than evil intentions. Is it unjust to leave criminals unpunished in such cases? – Otherwise, what would be just?

This brings us to the reason why I don’t believe in “justice” either; not least of all on the grounds of my distaste for the fact that justice is almost never practised as laid down in texts, but most essentially because the vast majority of legal texts are themselves only multiple standard tricks. And when you add to these tricks an indefinable degree of adjudicatory discretion, you find yourself dealing with personal opinions rather than selfless rulings. There is no wonder that appeal systems exist.

Additional to this sad reality is the fact that not only is justice confounded with vengeance in most people’s minds, it is equally true that vengeance is itself a ground on which justice plays without a referee (the self-defence argument); which leaves the referees with no choice but to arbiter the games after the final whistle has been blown by the players themselves.

Under such circumstances the parties that tell the best story to the referees win the game. And most of the time, it is the parties that have learned the art of faking injuries that win it. And when reporters are, sometimes, called upon to give testimony, the referees often seem to give more credit to sensational testimonies than clinical testimonies; because this is just how it goes. Fouls are scarcely punished for, but foul reports are, for certain.

When you add to these arbitral uncertainties another string of cover-up strategies characterised by conceptual relativisms, terminological subtleties, regulatory misgivings, and ‘technical’ exemptions, which include social standing, political influence and financial – and other sources of – power, you find yourself confronted with justice systems that personify the very type of modern political intelligence that Chomsky is forced to refer to as “failure” in his desperate attempt to make sense of the underpinnings of Anglo-Saxon foreign policy –

“foreign justice”. But this is no failure. It is fakery.

“Failure” takes place when you don’t get the desired results; when things don’t turn up as expected. That is only when we talk about failure.

Take, for instance, the Christian principle of ‘anointed sacrifices’. [Please, forget about religion; just listen to the argument]. Although it might have been painful for God to watch one of his preferred segments on earth being savagely tortured on the Calvary, but delivering a man to torture did, yet, achieve the results that God desired – the redemption of the fallen. Did God fail because a man’s blood was shed? – No. On the contrary, it was that very blood that was needed for the fallen ones to be redeemed. There was no failure. There was just a painful exchange between what He wanted to get and what He needed to give away.

In parallel, if neglecting relentless warnings of attack on New York was going to get the Twin Towers down at some point, which would give the Anglo-Saxons some kind of reason – however unsubstantiated – to overthrow the Talebans and topple Saddam Hussein, as they did, indeed, did they fail because, along the way, they had to sacrifice a few thousands of their own soldiers, a few hundred thousands of Middle Eastern people, and destroy a certain amount of infrastructure in the countries to invade?

For my part, as much as I believe in God’s success in redeeming the fallen ones by means of shedding the blood of one of us, I also believe in the success of the Anglo-Saxons in their strategic appropriation of part of the Middle East by means of killing and destruction.

But there is one difference to make between the two (and you will have to pardon me for bringing this to light). God is not a hypocrite. God makes it clear that one man has to go down for the rest of human souls to get off the devil’s hook. And He does not regret or pretend to regret His ruthless decision to deliver His chosen sacrifice to brutality as long as He gets the results that He desires. This is how sovereign and truthful God is.

The Anglo-Saxons, on the other hand, will kill and destroy their chosen sacrifices to get the results that they desire – the acquisition of two brand new colonies in the heart of the Middles East to be turned into client states, not to mention gas and oil, and reconstruction business opportunities, and many other strategic reasons for them to need military settlements in the region such as ensuring the protection of the Jews as well as getting a much closer range view on Iran and Syria and many other non-compliant states around.

But what is happening here – and this is the trick – is that once they get the result that they desire through killings and destructions, they then begin to moan over their own killings and destructions, to give you the impression that they did not mean to kill and destroy. They would even, at times, stage strong parliamentary and congressional opposition against their own actions; there would even be times when they would bluntly organise stern marches and demonstrations against themselves, or even set up commissions of inquiry on a few selected blunders, all of which is intended to give you the impression that something has not gone to plan. As a result, you end up, under the pressure of these tricks, convinced that something is absolutely wrong. Yet, it is only a trick, a very serious trick – to create misimpressions.

If you are one of those who wish to believe that the continual blunders in the Middle East, and more particularly in Iraq, should be seen as a sign of failure, then you may need to be taught that this is, indeed, what the trick is all about. To keep the mess going on to facilitate the smuggling of resources and secure multi-billion dollar/pound contracts for security companies, not to mention many other types of services of first necessity to be provided on a regular basis in a chaotic situation leading to humanitarian crises, such as medicines, food, water, electricity and so on. Is this not a good enough reason to keep the mess on, although some corporations and associations of individuals are set up to keep moaning over the whole thing for the game to keep playing its tune?

Of course, you don’t stop a lucrative mess, do you? – No. So you need to keep the place messy for a while. But you need to be able to use your intelligence to shift responsibility from your own reasons for keeping the place messy to someone else’s actions. You need to be able to tell the world that “the place is messy because there are some evil monsters hiding in caves who want to do harm to innocent people. So, the place needs a good clean-up so that it can be safe and prosperous after the monsters have been exterminated. Therefore, since most die-hard monsters are always difficult to exterminate, the clean-up is going to have to take some time before the place is completely clear!”

In fact, we are dealing with a pretence clean-up that is set up to take exactly as much time as is needed for the desired results to be driven in full. In this situation, withdrawal plans are made on the basis of the estimation of the amount of time left for the enterprise to derive the predicted gains in full. And, believe me: once the predicted gains are derived in full, all remaining monsters will be left alive, and no one will talk about them anymore as constituting an obstacle for the prosperity of the place. And that is most often the right time to fake peace process encounters, as if the monsters were suddenly hit by God, to make peace. Yet, this is because, once the desired results are driven in full, the monsters are no longer needed by the propaganda strategy that invented them in the first place. That’s a great game, indeed.

Those who are not interested in paying some attention to what is going on in the world today are free to believe in chanceful timing in precisely this kind of situations. At the end of the day, this is what the game is all about – to manipulate perception; to make use of mediagenic sensationalism; to make it possible for people to convene that it is true, indeed, that these people are monsters; but above all, that “there is no much that can be done to improve the condition of the poor innocent people of the Middle East until the monsters are fully exterminated. There is very little wonder that Alexis Tocqueville has had to refer to this game as the thing that made it possible for the Anglo-Saxons “to exterminate the Indian race without violating a single great principle of morality in the eyes of the world.”

How did they do that? – Very easy! – They did it through the use of such upliftingly vilifying rhetoric against the human integrity of the Indians to such an extent that the entire world ended up convinced that the Indians were so vile that they did, indeed, deserved to be exterminated.

We are surely going to need another four-hundred years before we realise that today’s Middle Eastern monsters; the ones that deserve to be exterminated without one single great principle of morality being violated in the eyes of today’s world are, too, but innocent humans struggling to survive in their own lands, as were the Indians four-hundred years ago. But the game has to keep playing its tune, just for now!

This is the game that has characterised the main principle behind Western manoeuvres over the under-civilised world; the world of those whom the West needs to brutalise for gain and dominance; a game that consists in creating misimpressions, so well crystallised in the propagation of this new type of intelligence that recommends that you say what you don’t think and do what you don’t say; as expressed, for instance, in the pretentious advocacy for what is known in the Anglo-Saxon world as “equal opportunities”; that noble enunciation – “equal opportunities” – but under which you are, quite bizarrely, still required to tick a box for your blood. Things that are “equal” do not fall into different boxes, do they?

In fact, what we are confronting in the face of this game is the question of the place and value of the principle of “universality” and even considerably more so in terms of “universal equality” between humans. When the civilised people of the West say “equal something” as referring to inter-human relations, what do they mean? Do they mean that they may exist equally, but not considered equally? Or do they mean that they may be considered equally, but not judged equally? Or do they mean that they may be judged equally, but not retributed equally? […?] Because, at the end of the day, equality must end somewhere, at some point, since they are eventually dropped into different boxes.

Is this Western principle of equality between humans only a matter of selecting a few faces from all races to be utilised in organised Western media games where they are set up to interact together in a way to force themselves to try to bombard the world with the dogmatic – but most certainly fake – idea that they are all equal? Do we really need to take all these troubles to try and prove that we are equal? Who told us that in order for us to respect our fellow humans we need the precondition that we be equal first? Equal in matters of what? By means of what type of metrics do we establish equality between humans? Because, here is the question: if some humans have the power to crash into others, conquer and enslave them, destroy their inheritances, and rule over them along which exercise they brutalise them and rape their lands in total impunity, how do we prove the principle of equality between humans? Do we even need humans to be equal for them to be humans?

You may now be thinking: “what a crazy idea to trash human equally legislations and codes of practice!” But, this is not my point. My point is that between what you are told and what is verifiably true on the question of who is good and who is evil on God’s earth; or on the question of who deserves life and who deserves extermination; or on the question of who has the right to do what and who has not, or on the question of who is equal to whom and who is not, the primordial principle, before all considerations, is such that the human being is not something that needs equality conventions to be human. It does not even need to be human in the first place. All it needs is to be able to compete; because it is by the force of its ability to compete with other entities of its own genus that it truly is what it fundamentally is.

On this note, this book is, first, a vital socio-political exercise in modern history to request the liberalisation of means of competition for all humans; because humanity is not a doctrinal temple where to preach morals and goodness.

Neither is it a dogmatic theatre where to confront creeds and ideologies. Nor is it a constraining harem where to summon inhibitions. Humanity is a place where intelligent beings coexist and evolve. They coexist by the force of some fundamental mechanisms that establish their inherent nature, irrespective of morals and gospels – mechanisms that govern their ability to produce offspring and fight for its survival; mechanisms that dictate their feeling of family bond; mechanisms that control their relations with others etc. etc. And they evolve by the force of some other fundamental mechanisms that are set off by their inner faculties, irrespective of ideologies and regulations – mechanisms that guide their sense of perception and judgement; mechanisms that fuel their aspiration for an always perfectible perfection; but, above all, mechanisms that command their societal instinction. Because this is, indeed, what humanity is – an aggregation of societal clusters, each one of which is constituted by affined parts that are produced and assimilated to unique patterns of interconnection and operation; but most importantly, guided by a unique mode of vision and expression; a mode of vision and expression that remains fundamentally open to the rest of the extant world for exchange and mutual enrichment; yet, free to recoil from it when matters of self-preservation become paramount.

This intuition is a gift that we have all procured from creation and evolution; a gift that is meant to be respected for humanity to be humanity. Respect for one’s own way of existence, and respect for one’s neighbours’ ways of existence. But, above all, respect for everyone’s ability to compete by his own way of existence as well as the different valuable means of competition that proceed from these different ways of existence.

What is wrong with Western intelligence in the face of this principle is its fraudulent subtleties; its ability to fake its moves. Some time ago, when we used to go for a conquest, we used to call it ‘conquest’. And the world watching us knew what to expect from us. Today, when we set out for a conquest, we rather call it ‘liberation.’ And from the confusion between what we do and what we say, and the incurring brouhaha of supputations and speculations that creep up at the pace of our blundering gallops towards human annihilation, the world ends up with no clear idea of what to expect from us. Is this what defines Western intelligence – duplicity?

I was, yet, to presume that the improvements that we have made in our knowledge and understanding of the nature of the human being over the past thousand years should not make it possible anymore for any human community to cherish the belief that another community may need crashing into; otherwise this amounts to denying conscience and existence to others. And, although some of us may keep arguing that the intention of those who have often crashed into others – personified in imperialism and colonialism – has never been to deny them conscience and existence, but rather to improve them, the question is: to improve them in matters of what?

Some used to propound that they needed to be taught about speech. Yet, we now know that there is not one single human community born and raised mute.

Others have expounded that they needed to be taught about God. Yet, we now know that there is not one single human community that does not have its own theogonic system of belief.

Many others have vaunted that they needed to be taught about how to treat their females. Yet, we now know that there is not one single human community on earth that does not know how to treat its females.

Some others have responded by saying that they needed to be taught about freedom. Yet, we now know that there is not one single human community on earth only constituted of prisoners.

It has also been voiced that they need to be taught about good governance. Yet, we now know that there is not one single human community on earth that does not have a sound way of running itself.

At times, the emphasis has been put on the need to teach them about technology. Yet, we now know that there is not one single human community that does not have an identifiable form of technological development.

In other words, we have improved a lot in our knowledge and understanding of all this. But, above all, we have achieved an even much sharper improvement in our awareness of the fact that, whatever the motivations for crashing into others might be, most communities that undergo this type of intervention end up disoriented, corrupt, self-destructive, and unproductive to their own wellbeing and, therefore, to the wellbeing of the human enterprise as a whole, since we are all constituents of the human enterprise, however much would some of us want to exclude others from it. Tony Blair’s “scar on human conscience” has no other reason, but for this.

There is, thus, a pressing need for us to acknowledge our duty to stop crashing into others and start observing some respect for the principles of human coexistence – to make it possible for each human collectivity to be left to enjoy its own Eden in its own tastes and mode of existence, to explore its own genius for its own improvement in its own mode of vision and expression, to advance at its own pace without having to be bombarded with fake crusades and poisonous liberations.

We need to understand that it is not necessary for some of us to feel irritated when they see others muddling in repugnant rusticity due to their very high level of civilisational retardation. We should not worry about changing others more than the Father in Heaven is Himself worried about their change; because change is like death. It always comes in the end. And when change comes, as it always comes, in order for it to be true, it must come from inside; not from outside. It must proceed from an internal willingness for improvement, rather than from an external whim for alteration. And when it comes from inside, as it has to come from inside, if this should entail exploring and emulating better functioning external models, it must be the burden of those willing to change to emulate the models that fit them, but should not be incumbent upon those eager to impose change. And, if all those who are not yet willing to change should be excluded from the so-called “international community” for failing to fulfil the conditions required by such a structure, I suggest that they be left alone. And if no one should do business with them for this reason, so be it! But let no one disturb them either, until they change, by themselves.

The European Union itself has done it by leaving many nations that are yet on the European continent out of the club for failing to meet the conditions required; and those that have been taken in have been taken in one by one, or wave by wave, on individual merits. Why should the United Nations not proceed alike? Is this Western mentality of multiple standards manoeuvres and fake moves completely irrational?

On this point, this book is, secondly, a compelling anthropo-political exercise in human history to spell out the real challenges that await each individual human community; but above all, to show that there is not one single human community on earth that be with no values; and therefore that all humans have the ability and the right to rediscover their true intrinsic values by which they can change by themselves, rather than giving in to the imperialistic fake moves the intention behind which has always been to corrupt other people’s values; to turn other human communities into mere sets of servants and clients.

To achieve this, what we are going to do is to strip up the fake heraldic moves that the European conquerors have employed to shape out and settle in a perpetual state of ignorance, corruption, self-destruction, and political chaos all over the under-civilised world.

Now – and this is the point – when we remember that the Black African world has been the main target of European assaults over the past five-hundred years, we should have a pretty clear idea of how big a role Western fakery may have played in the detrimental plight of the people of Black Africa in today’s world; which has, by ricochet, extended to the plight of all people of Black African stock all over the world, and who constitute a considerable lump of what we now refer to as “Black people”.

Therefore, the exercise that we are assigned to carry out in this book is to look into the philosophical, scientific and political manoeuvres that the Western world has employed to shape out and settle in a state of total decadence in the lives and minds of today’s Black people, as now fully manifest in Black people’s inability to make sense of the principles of human development, as well as the existential inflictions that have resulted from this state of things and that have turned Black people’s lives into an infernal spectacle of daily torture and distress; which has caused the question as to what is wrong with Black people to be raised in the first place.

But our exercise in this book is also, and most importantly, to give clear indications of the only effective wayout that we can and must follow; because, we simply have to get out!

This is why the primary objective of this book is not only to prove what is wrong with what we are doing, but also to show what is right with what we should be doing instead.

So, what is wrong with Black people?

Once again, we remind that the answers to the profoundest angles of this question are to be found in “What is Wrong with Black People?” (ISBN 978-1-84799-323-6); the only book that, in our knowledge, can help us understand what is actually going on in the world today; a book in which the most unsuspected – yet, the most damning – causes of the suffering of the people of Africa as well as the struggles of their brothers and cousins of the West are not only laid open with courage, but also resolved with vision, for a greater understanding of the true needs and aspirations of Africans in today’s world.

About the Author

Joe Mintsa was born in the present Gabon, Central Africa, on May 1st 1974. After completing his studies of philology and American history at the University of Libreville in 1998, he immediately migrated to England for further studies – a sojourn that then turned into a painful journey of reflection on the moral and political crises of his world. After the publication of The Sum of all Doubts (2004) – an essentially aphoristic but extremely sagacious work of fiction on religion and politics –, the release in Paris of his French title: Les Mythes du Recaptif (2005), and that of Third Mind (2006), What is Wrong with Black People? (2007) is now the book that features his outmost incisive delivery on the subject of the distressing struggles of the most deprived human species of the world, and more particularly African species. Joe Mintsa is a philologist, historian and an accomplished freelance investigator in the field of Political Anthropology. He currently lives in Brighton, England, (UK).

Masters of Sales $17.14 SOLD! The magic word. The holy grail. Why are some salespeople remarkably successful, while others make call after call with no results? How do some turn any no into a yes, while others can't even get their foot in the door? For the first time, more than 80 of the most successful salespeople in the world have come together to reveal their secrets to success. You'll learn what makes these outstanding sellers true masters of their craft-and how you can adapt the masters' tactics for your own. Learn Martha Stewart's secrets to promoting yourself as an expert. Discover the 11 key questions to ask from Harvey McKay. Get Anthony Parinello's advice on selling to CEOs. Be trained in guerrilla tactics for direct selling from Jay Conrad Levinson. Find out Brian Tracy's secrets on the psychology of selling.Bursting with valuable advice from Jack Canfield, Anthony Robbins, Keith Ferrazzi, Tom Hopkins, Al Lautenslager and more than 70 other masters of the art of selling, this exclusive compilation of the best sales strategies ever known puts you on the fast track to sales success. Ivan R. Misner, Ph.D., is founder and CEO of Business Network International, the largest business networking organization in the world, and author of seven books, including three bestsellers: World's Best Known Marketing Secret, Masters of Networking and Masters of Success. Don Morgan, M.A., is founding national director of BNI Canada and executive director of BNI Chicago. He is co-author of the bestselling Masters of Success and Masters of Networking.

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hispanic grants

Anybody know of any sponsoring for a young hispanic mother to pay for college?

I have tried grants, loans and scholarships. if anyone has any other ideas please please let me know. I am a young mother without the funding needing to pay for college in AZ

US government. Fill out a FAFSA form. You can get free money from the government to go to school

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Learn Who The Famous People Born On February 15Th Are –Susan B. Anthony ! And More!!!

Learn Who The Famous People Born on February 15th Are –Susan B. Anthony !   And More!!!

 ABRAHAM CLARK was born in Elizabethtown, New Jersey in  1726.   While he was young his father hired a tutor to teach him surveying.  While working as a surveyor he taught himself law and went into practice.  He became known as “the poor man’s councilor” as he offered to defend those who couldn’t afford a lawyer.  He married Sarah Hatfield in 1748 and they had 10 children together.  During this  time he entered politics as a clerk of the Provincial Assembly and later became the High Sheriff of Essex County, and was elected to the Provincial Congress in 1775.  In 1776 Clark was appointed as a delegate to the Continental Congress.  They arrived in Philadelphia in June 28, 1776 and signed the Declaration of Independence in July.He remained in the Continental Congress through 1778, and then from 1780-1783 and 1786-1788.   He died in 1794 from sunstroke. 

 SUSAN B. ANTHONY  was born (1820)  and raised in West Grove, near Adams, Massachusetts.   She was a prominent civil rights leader who played a large role in the 19th century women’s rights movement to introduce women’s suffrage into the U.S.  She traveled all over the U.S. and Europe and gave 75-100 speeches each year about women’s rights for 45 years.  Anthony also took a prominent role in the anti-slavery movement in New York.  At the age of 29 she was secretary for the Daughters of Temperance.   In 1850, two people  especially inspired her to give all her energies to the Women’s Rights cause;  Horace Greeley, and Lucy Stone.  Then in 1851 she met Elizabeth Cady Stanton in Seneca Falls, New York.  They became fast friends and traversed the country together giving speeches and trying to persuade the government that men and women should be treated equally.  She and Frederick Douglass were good friends, but they butted heads over the issue of equal rights – he believed in granting suffrage to black men but not women.  She was arrested  for illegally voting in the 1872 presidential election.  She never did pay the fine.  Anthony and Stanton founded the National Women’s Suffrage Association (1869) .   Anthony was vice president at large until 1892 when she became its president.   Susan B. Anthony died of heart disease in 1906.  She was 86.

 ELIHU ROOT  was born  in Clinton, New York in 1845.  He was a lawyer, statesman and the 1912 recipient of the Nobel Peace Prize.  He was the “prototype of the 20th century ‘wise man’ who shuttled between high-level government positions in Washington, D.C., and private-sector legal practice in New York City.”  (Wikipedia)He was educated at Hamilton College and New York University School of  Law.His wife was Clara Wales,  and they had three children; Edith (wife to U.S. Grant), Elihu, Jr. (became a lawyer), and Edward Wales (became President of Art at Hamilton College).  His political career;  U.S. Secretary of War (1899-1904) under William McKinley and Theodore Roosevelt.  His accomplishments during that time were reform of the organization of the U.S. Military; enlarging West Point and establishing the U.S. Army War College and the General Staff.  In 1905 President Roosevelt named him Secretary of State.  In 1909 he was elected U.S. Senator from New York and served until 1915.  For his work to bring nations together via arbitration and cooperation Root received the Nobel Peace Prize.  (d.1937-age 91)

JOHN SIDNEY BLYTH BARRYMORE  was born in Philadelphia, Pennsylvania in 1882.  He was an American actor spanning the years 1903-1941.  He first gained fame as a stage actor in light comedy, then high drama and  finally in groundbreaking portrayals in plays such as Hamlet and Richard III.  Today John Barrymore is mostly known for his roles in movies such as Don Juan (1926), Grand Hotel (1932), Dinner at Eight (1933),  and Twentieth Century (1934).  He was a member of a “multi-generational theatrical dynasty – he was brother of Lionel  and Ethel Barrymore and grandfather of Drew Barrymore.  He has a star on the Hollywood Walk of Fame.  (d. 1942, Los Angeles, California)

 CESAR JULIO ROMERO, JR  was born in New York City in 1907.   A Cuban American film and television star, he was The Joker  in Batman television series.  When  Batman was made into a film  in 1966, he was the first to play the Joker in a motion picture.  In 1929 his parents lost their sugar import business in the Stock Market Crash and his acting abilities enabled him to support his large family.  In 1942 he joined the U.S. Coast Guard and served in the Pacific during World War II.  He was aboard the USS Cavalier and saw action at Tinian and Saipan.   From the 1930s thru the 1950s he played “Latin lovers”   He was in The Cisco Kid series of  six Westerns from 1939-1941.  Romero danced and did comedy in films such as  Week-End in Havana and Springtime in the Rockies during the 1940s.   He was a villain in The Thin Man in 1934, and he co-stared with Tyrone Power in the 1947 Technicolor epic, Captain from Castile.  Some interesting roles he played on television were that of Don Diego’s uncle in some Zorro episodes, and as the head of THRUSH in France in The Man From U.N.C.L.E.  Romero never married and it was known around the Hollywood set that he was a confirmed bachelor.  (d. 1994)

 ALLAN  ARBUS  born in New York City in 1918.  He is an actor most notable for his role as Dr. Sidney Freedman on the television series M*A*S*H*.  During the 40s he was a photographer for the U.S. Army and later set up a photographic advertising business with his wife.  He and his wife Amy Arbus had one of their photos in Edward Steichen’s photo exhibition The Family of Man.  Allan and Amy were divorced in 1969 and he was later married to Mariclare Costello.  He had a lead role in Robert Downey’s film Greaser’s Palace (1972) and stared opposite Bette Davis in Scream, Pretty Peggy (1973).  He was also in W.C. Fields and Me (1976).  These led to his role in the M*A*S*H* series. 

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free grants book

i would like to know what is the government address for requesting a free book on government grants?

You can go to the Catalog of Federal Domestic Assistance (CFDA) http://www.cfda.gov and Grants.gov http://www.grants.gov – these are two sites created by the federal government to provide transparency and information on grants. Browse through the listings and see if you can find any grant that would support home repairs.

Just go through CFDA and you don’t need a free book on grants, if there are indeed free books

Shilo Inn – Grants Pass $67.33 Shilo Inn – Grants Pass > MFR > 1880 Nw 6th St > Grants Pass > OR > 97526>Location. This business friendly hotel is located in Grants Pass. Features. Shilo Inn Grants Pass has a steam room, a sauna, and a seasonal outdoor pool. Business amenities at this 2.0 star property include wireless Internet access, meeting rooms for small groups, and business services. A continental breakfast is complimentary to guests. This property provides a complimentary airport shuttle. Event facilities include conference rooms. The staff can arrange express check out. Additional amenities include coffee in the lobby, complimentary newspapers in the lobby, and air conditioning in public areas. This is a smoke free property. Guestrooms. Shilo Inn Grants Pass has 70 guestrooms. Televisions are equipped with premium cable television channels , video game consoles, and pay movies. Guestrooms provide voice mail and direct dial phones with complimentary local calls. Guestrooms feature coffee/tea makers. Bathrooms offer hair dryers and complimentary toiletries. Additional amenities include air conditioning, multi line phones, and irons/ironing boards. In addition, amenities available on request include extra towels/bedding and wake up calls. Housekeeping is offered. Cribs (infant beds) and rollaway beds are available. All guestrooms at Shilo Inn Grants Pass are non smoking. >Grants Pass Airport: Approximate distance is 5 miles and approximate driving time is 9 minutes.

Comfort Inn Grants Pass $84.78 Comfort Inn Grants Pass > MFR > 1889 Ne 6th St > Grants Pass > OR > 97526>Location. This property is located in Grants Pass. Features. Comfort Inn Grants Pass has a seasonal outdoor pool. Complimentary wireless Internet access is available in public areas. Guests are served a complimentary breakfast each morning. Guest parking is complimentary. Additional amenities include laundry facilities, air conditioning in public areas, and self parking. Guestrooms. Amenities featured in guestrooms include air conditioning, coffee/tea makers, and free local calls. In addition, amenities available on request include refrigerators and microwaves. Guestrooms have televisions with premium TV channels. Business friendly amenities include desks and complimentary wireless Internet access. Bathrooms feature shower/tub combinations, hair dryers, and complimentary toiletries. Rollaway beds are available on request. All guestrooms at Comfort Inn Grants Pass are non smoking. Notifications:Additional fees and deposits may be charged by the property at time of service, check in, or check out. >Medford Airport (MFR): Approximate distance to Comfort Inn Grants Pass is 30 miles.

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medical grants for children

Grants for schools are essential today

School grants have extraordinary plea because, like scholarships, they do not have to be repaid. This gives them that further advantage over student loans. Grants can be accessed through central and state government agencies via a detailed claim procedure.

The matter of applying for a school grant to help with the financial demands of higher education is certainly something you should consider. Applying for a school grant can be time overwhelming and a little complicated the first time around. In the end it will be worth it, when you’ve secured the school grant and have one less thing to worry about when it comes time to hit the books.

Private School Grants are the fund for the students looking grants exceptionally for their studies where they can approach their school’s financial aid department.

 

The federal government has many grants that any one organization can apply for. One might argue it is a waste of tax dollars. Keep in mind all that has been accomplished using grant money.

 

Because of this, most people would rather stay at home when they don’t feel good and hesitate to visit a doctor. This should not be the case as the person might suffer from more complicated health conditions.

The government is giving a lot of importance to the health of the people and so medical grants are now being offered. There are now assistance services that can subsidize the medical costs as well as the health insurance costs. Medicare and Medicaid are especially designed for families and their children. Which brings us to why I wrote this article and why you are still reading it? Because I know how difficult and most importantly how time consuming applying for grants can be.

School Grants are the fund given for the school and college students based on their race, grades, social activity and etc. Not many women are aware about these exclusive medical grants, as there hasn’t been enough advertisement for the same being done. Under the category of medical grants for women, your educational fellowships in medical colleges will also be considered.

Having new skills to combat unemployment or get promoted on the job can rely heavily on whether or not a person has more education than the next person.  For these reasons there are many new school grants for women websites and programs available to assist women with finding free money to enhance their job skills. If you were to look through a grant kit trying to identify where you can apply for school grants for women then you will invariably notice so many other categories that you are eligible to apply for as well.

Ideally, a student would invent looking for school grants money during the junior year of high school. This may seem early, but some awards require an application be submitted the year before you begin your first semester in school.

About the Author

Visit Here Now Grants for Schoolthis can greatly improve your chances of receiving grant money the quickest. Article by Website Development Company

Medical Devices CPR MICROMASK $14.95 Medical Devices CPR MICROMASK ™ The Medical Devices CPR MICROMASK features a positive, one-way, nonbreathing, replaceable valve complete with filter. Made of materials that remain flexible over a wide range of temperatures, the Medical Devices CPR MICROMASK conforms to facial contours. The cushion inflation tube allows the rescuer to adjust the cushion shape and firmness to achieve a proper seal on adults, children or infants. The Medical Devices CPR MICROMASK is collapsible and folds into a blue, zippered, belt loop pouch. Disposable pair of nitrile gloves included. – CPR MICROMASK

Children`s Medical Guide $15.77 Updated with the latest medical research, an essential medical reference for households with children everywhere offers a visual introduction to health care, from diaper rash to high fevers to basic first aid techniques, and features easy-to-use diagnostic flow charts that are cross-indexed by symptom and diagnosis. Original.

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federal government grants website

Personal and Unsecured Debt Can Be Paid of Using Federal Government Grants – Qualify Today

Is a government grant for debt relief really just a loan or is it something even better? Happily, the answer is that it is much, much better than obtaining a debt consolidation or other sort of consumer loan. In fact, a government grant is actually a gift given by the government for a specific reason to a person requesting such a gift ? which the government calls a “grant.”

This gift never has to be repaid, never charges interest and can be given for just about any reason, as long as the grant application provides the information necessary for government reviewers to come to an informed decision. This generally means, of course, that a person asking for a grant for debt relief show true and serious need.

That need also must show that there is no other way for such debt to be repaid and that a real threat of bankruptcy exists if the grant is not approved. Currently, the federal government is very concerned about growing numbers of bankruptcies and our shaky economy. Therefore, it has come to the conclusion that helping avoid bankruptcy is probably good for the economy.

Check out a number of good websites on the Internet that can help obtain and then educate a person on how to fill out a government grant application. The federal website dealing with grants also is a good starting point, though it can be overly bureaucratic and a little confusing at times. That’s why it’s probably a better idea to work with a private sector website in this instance.
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***Update***
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The Complete Guide to Writing Nih Behavioral Science Grants $42.7 A veritable cookbook for individuals or corporations seeking funding from the federal government, The Complete Writing Guide to NIH Behavioral Science Grants contains the latest in technical information on NIH grants, including the new electronic submission process. Some of the most successful grant writers in history have contributed to this volume, offering key strategies as well as tips and suggestions in areas that are normally hard to find in grant writing guides, such as budgeting, human subjects, and power analysis. A "who`s who" among grant reviewers, this guidebook provides "inside" information as to why some grants are scored well while others flounder during review. A must-read for both entry level grant writers making headway in the complex NIH grant system for the first time as well as more seasoned investigators who can`t seem to break the barrier to funded research grants, Drs. Scheier and Dewey`s comprehensive volume provides simple and clear explanations into the reasons why some grants get funded, and a step-by-step guide to writing those grants.

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minority phd grants

Looking for grants for phd in neuroscience degree.?

Hello, I am planning on going to school next year to start my phd in neuroscience and need grants to help me afford going to school. I have never applied to any grants before and am a minority female and want to find as many as I can. Please help me if you are familiar with the process, just starting out and need to know where to look. Thanks

omg i am a psych major and i LOVE neuroscience. But anywho! have you tried fasfa.com!? they give out grants. other then that, you could try to get a loan from a bank. I havent had much luck. Im a female (white) and all i could get were loans. Its hard out there these days!

Phd $9.49 When a young fearless girl named Sang convinces a group of misfit monsters to take her to the Demon School Hades, she lets a vampire bite her so that she can enroll into the monsters-only school.

PhD $9.49 When a young fearless girl named Sang convinces a group of misfit monsters to take her to the Demon School Hades, she lets a vampire bite her so that she can enroll into the monsters-only school.

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federal grants and scholarships

Are their really hundreds of programs with government grants?

Like you see on TV and on the internet about getting grant to pay off bills, or go to college, and such like;

1,521 Federal Grant Programs
29,878 Private Foundations
24,459 Scholarship Programs
Over 17,000 State Government Programs

as quoted to some website as saying, so what exactly are these grants if theirs that many?
I wont pay anything to know it, that I am going to make certain.

Yes, I’m sure this is probably correct, however most of the government grant programs have very specific qualifications for to apply. For example, there are a ton of grants specifically to go to historically Hispanic serving colleges, historically serving black colleges, state homeless shelters, only for Junior colleges, non profits serving battered women, tribal colleges, the thing is…. individuals can’t apply for all these 1,521 grants. I’m sure the same is true with the others as well.

Swiss Federal Design Grants 2008 (Hardcover) $42.38 Description not available.

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