Youth

Here is a young lady, age 20, pure and perfect!

To Make Someday

 

A nice cloth basket with handles....soft and pleasant.

Author James T. Summerhays

I thought this was interesting...

http://ldsmag.com/ideas/100514twisted.html
During the twentieth century, many in the emerging fields of brain science operated under the assumption of absolute biological materialism—the idea that all reality in life can be reduced to our natural, physical dimension. For example, some neuroscientists sought to explain the deep mysteries of human consciousness not as any cosmic interconnection of spirit and matter but merely as a series of chemical reactions in the brain. Such assumptions in reductive materialism and pure determinism may sometimes be necessary within the realm of controlled scientific inquiry; but when adopted as a way of life, determinism has profound repercussions not only in the political realm of social strife but also in the quieter realm of personal and spiritual struggle.
For example, academic circles and mass media outlets alike reported the neuroscientific discovery that human qualities are determined in the first few years of life. True, the developing brain is a specimen of great wonder as neurons and synapses nimbly multiply and trim themselves according to external stimuli, but once the brain’s hardware is fully wired, it is no longer plastic or pliable and therefore is much like that old dog, the one with no new tricks.
Parents had about three years to make the right impression on their child—or else. From the late 1940s onward, determinism became big business as disciples of Dr. Benjamin Spock and disciples of behaviorism rushed out to buy the latest parenting manual. In fact, proper child development became a great controversy between behaviorists and Spockites in the 1940s and 1950s precisely because both sides assumed that the window of opportunity to mold the little tykes was so fleeting and so crucial.
Science may not have intended it, but there was a side effect to this zeitgeist, namely that adults were banished to the doghouse where the proverbial old dog dwelt. The philosophical ramifications of pure determinism became the devastating, albeit conventional, wisdom. If the wellspring of all adult thoughts and cognitions cannot change, then adults themselves cannot change; thus, happy notions of regeneration or repentance are but deluded tricks grown-ups play on themselves. Any appearance of authentic change in the human spirit can be dismissed as an anomaly in the human biological system. As a result, countless adults, helped along by Freudianism, bemoaned the abominable events of their childhood as the cause of their troubles, and countless more used their childhood as an excuse to make trouble and act rather abominably.
As it turns out, more recent research into neuroplasticity has firmly established that the adult brain is capable of profound changes even in the later stages of life. Beginning in earnest during the early 1990s and picking up steam in the 2000s, influential researchers began publishing their findings in adult neuroplasticity. A seismic shift began taking place in the field of psychology at the same time, for if adult neuroplasticity is possible, then it would follow that many aspects of psychology would need to be revisited—which, it appears, is precisely what happened. Four psychologists—Seligmann, Haidt, Schwartz, and Burns—exemplify this seismic shift.
In 1990, Dr. Martin E. P. Seligman wrote for a general audience Learned Optimism: How to Change Your Mind and Your Life, which later helped spawn the positive psychology movement as well as instill the hope that people are not helpless and that profound and fundamental changes are possible in adulthood. Seligman and others note that the DSM-IV, the manual used by all psychiatrists and psychologists to diagnose their patients, is a thousand-page codex of every mental flaw ever discovered but has almost nothing to say about human strengths and how to build upon them. Such a negative skew does have important and even vital uses, but all shadows and no light is rather dreary, particularly to those trying to chase away the indigo shades of anxiety and depression. Positive psychology has become a welcome desert shekinah to those groping for more illumination.
Just as quantum mechanics infused a mystical essence into the sciences, researchers in positive psychology also began to see patterns and correlations emerge between the new understanding of neuroplasticity and age-old religious practices. Dr. Jonathan Haidt set out on the ambitious task of sifting through and redacting those universal moral ideas found in all the major ancient religions and civilizations and then reinterpreting them according to modern research in positive psychology and neuroscience—thus was born The Happiness Hypothesis. Such a link between religion and this new psychology is compelling, so compelling that even an atheist like Haidt can see it. And for believers, there is something soul-satisfying in seeing Jesus’ and Paul’s admonitions vindicated in verifiable research.
For instance, Haidt points out that the Christian (as well as Buddhist and Hindu) notion that humans are divided beings battling between two forces is also true for the brain. Scientists can measure brain waves in the left and right frontal cortexes, areas found just behind the forehead. But “it has long been known from studies of brainwaves that most people show an asymmetry” (33). Those who are naturally happy, upbeat, and given to other positive emotions show stronger brain activity in the left frontal cortex. Those who suffer depression, anxiety disorders, and a host of other negative emotions display a more active right frontal cortex. In fact, a person’s level of happiness “is one of the most highly heritable aspects of personality” (33). But inheritance need not kill hope. Haidt argues that “you can change your affective style” (35) to a happier disposition, and he points to research showing that focused prayer and religious meditation can cajole the brain’s activity to lean to the happy left.
Haidt and Seligman are willing to engage religious ideas, but Latter-day Saints are still likely to disagree with a few of their views concerning the restrictions materialistic biology places on human nature. Seligman suggests elsewhere that abnormal sexual identity is totally unchangeable, and Haidt devotes a portion of his book to exploring research that suggests spiritual experiences are merely a series of neurochemical reactions in the brain’s temporal lobes that can be manipulated with drugs (201–206).
Such passages may strike Latter-day Saints as somewhat faithless and skeptical, especially coming from a couple of positive psychologists. Latter-day Saints do acknowledge biology as a powerful force, but one that under normal circumstances influences human action rather than one that determines it. Latter-day Saints do acknowledge that in some cases biology has a stranglehold on freedom of choice (such as those with severe mental handicaps, major neuropsychiatric disorders, or advanced chemical addictions), but even then they hold on to the hope that someday, somehow, there will be miraculous relief.
Also, for Haidt to observe that a reported spiritual experience has an effect on the physical brain creates no problems in Mormon theology, which teaches that the essence we call spirit is actually a refined material. Hence there is nothing very spooky in the idea that the temporal lobe, though physical, might help interpret spiritual data. But for Haidt to suggest that the source of the experience begins and ends in the brain seems, to a believer, particularly closed-minded.
True, Latter-day Saints and scientists alike acknowledge that certain deterministic boundaries exist because of biology. We all experience them and easily observe them every day. But Latter-day Saints come from a tradition where they believe, for instance, that the people in the city of Enoch, over a lengthy process of time, were so transformed that they no longer belonged on this earth and were taken to heaven. It should not be surprising, then, that Latter-day Saints are likely to hold a more optimistic view on the possibilities of human change and redemption than what much of the research currently suggests.
More in line with this Latter-day Saint optimism, two other psychologists’ works exhibit much more unabashed exuberance towards the powers of human agency in swimming against the pull of mighty biocurrents: Dr. Jeffrey R. Schwartz’s The Mind and the Brain: Neuroplasticity and the Power of Mental Force and Dr. David D. Burns’s bestseller, Feeling Good: The New Mood Therapy. Schwartz and Burns strike me as more willing to push against the boundaries of determinism and forge ahead under a new, brain-as-dynamo paradigm—but not in a foolhardy way. They point to mountains of research—much of it more cutting edge—and decades of clinical experience to back them up.
Schwartz introduces readers to a world where patients with total paralysis move cursors on computer screens with the power of their own brain waves; subjects who overcome paralysis through prolonged mental effort despite the sensory nerves to their arms being completely severed; patients who suffer profoundly from obsessive-compulsive disorder receiving considerable or complete relief through “redirected attention,” a method that observably changes their brains’ structure; and examples of mind-over-matter that do indeed exist beginning at the quantum level.
Delightfully, Schwartz also considers the spiritual realm of the mind in connection with the material realm. His smashing together of the ancient spiritual particle and the new science particle creates a brilliant flash of energy that should be quite refreshing to educated religionists. And more than refreshing, his book is also a sobering reminder of the moral hazards that arise when spiritual notions of mind and consciousness are altogether removed from neuroscience:
Wrestling with the mystery of mind and matter is no mere academic parlor game. The rise of modern science in the seventeenth century—with the attendant attempt to analyze all observable phenomena in terms of mechanical chains of causation—was a knife in the heart of moral philosophy, for it reduced human beings to automatons. If all of the body and brain can be completely described without invoking anything so empyreal as a mind, let alone a consciousness, then the notion that a person is morally responsible for his actions appears quaint, if not scientifically naïve.
A machine cannot be held responsible for its actions. If our minds are impotent to affect our behavior, then surely we are no more responsible for our actions than a robot is. It is an understatement to note that the triumph of materialism, as applied to questions of mind and brain, therefore makes many people squirm. For if the mysteries of the mind are reducible to physics and chemistry, then “mind is but the babbling of a robot, chained ineluctably to crude causality,” as the neurobiologist Robert Doty put it in 1998. (52)
Related to Schwartz’s ideas on redirected attention, Burns’s book Feeling Good has pioneered the field of cognitive restructuring, which is a systematic redirecting of a person’s distorted thoughts toward more truthful thoughts. Humans have an automatic internal dialogue of thoughts running nearly all the time, and, as it turns out, this internal dialogue often lies. Catastrophizing, overgeneralizing, labeling, filtering, and other distorted thoughts create distorted emotions. Reprogram the distorted internal dialogue, and watch depression, anxiety, anger, and other troubling states of mind dissipate over time:
Even if there is some type of genetic or biological disorder in at least some depressions, psychotherapy can often help to correct these problems, even without medications. Many research studies, as well as my own clinical experience, have confirmed that severely depressed patients who appear very “biologically” depressed with lots of physical symptoms often respond rapidly to cognitive therapy alone without any drugs. (460)
Also, several independent studies reveal that depressed patients “appear to stay undepressed longer than patients who receive only antidepressant medication therapy and no psychotherapy” (462). The mind’s ability to overcome biological forces is powerful indeed, but it is no reason to become giddy or reckless. Those with severe disorders like bipolar I or schizophrenia must almost always stabilize their condition with medication first before volitional cognitive restructuring can have any effect (462). “My clinical practice,” says Burns, “has always been predicated on an integrated approach” to biology and the mind (463).
Latter-day Saints can benefit from a more integrated approach as well; whatever spiritual advantages they might enjoy do not always translate into mental health advantages. They suffer from mental disorders almost as frequently as the larger population. But many Latter-day Saints are suspicious of psychology, partly because of its secular nature (and its Freudian beginnings) and partly because of the idea that true religion is supposed to fix everything.
For some Latter-day Saints, using psychotherapy is to admit spiritual defeat. Ironically, the scriptures are saturated with Schwartz and Burns—or at least the principles they espouse. Latter-day Saints eager to learn more about the workings of their minds should consider reading The Mind and the Brain to gain much-needed hope and then Feeling Good to gain much-needed skills.
Among brain researchers, the adage once was, “For every twisted thought, a twisted molecule.” Now it might read, “For every twisted thought, there is a way to untwist it.” Granted, all those ways have not yet been discovered. Many mental disorders baffle both subjects and scientists to this day. The city of Enoch example must be tempered by the example of the “lunatics” in the New Testament who were quite helpless to control their actions until Christ performed a miracle. But for those who are suffering milder disorders and for those “normal” people who just want to keep improving and progressing well into old age, neuroplasticity offers the evidence that such change is possible. And Schwartz and Burns uncover two main roots of that change: human belief and human will. A crucial moment on the path to brain transformation is when people first believe they can transform it and then decide to transform it.
This is not to say it will not take time, effort, and wisdom, nor is it to say that many will not need the help of medication or the guidance of a good doctor. Schwartz’s research using brain imaging technologies firmly establishes that consistent amounts of doctor-assisted mental effort over months and even years, amounting to thousands of good choices, is often necessary to affect the desired biological changes within the brain. And, of course, adult neuroplasticity has certain boundaries, just as human agency has certain boundaries.
But we now have strong evidence that those boundaries are less confining than previously supposed. Schwartz’s research firmly establishes that another essence is working on the brain that transcends a deterministic biology; something else is looping back onto the brain and changing it. I call it humanity—external human experience and internal human will. Many more psychologists today agree that this humanity has great transformative power, and they are throwing off the old Freudian-era sturm und drang and embracing a more optimistic and pragmatic approach to psychology. And many others, like Schwartz, go a step further and see neuroplasticity as one more reason that the scientific realities of material determinism should be interweaved with the religious and spiritual perspectives of agency, will, and volition.
Biological determinism is everywhere, and to some of it we must surrender. All are susceptible to infirmity and disease. All must grow old and die. But these facts are no reason for scientists, philosophers, or regular folk to surrender to a one-sided determinism that does not allow for transformation, redemption, liberty, and transcendence. Gladly, if the new research is any indication, such a surrender will not be necessary.

James T. Summerhays (james.summerhays@byu.edu) is Administrative Editor at BYU Studies and is a member of the BYU Studies Review Board. His recent publications include “The Cosmic Mind: The Blueprint of Our Potential,” accessible at www.meridianmagazine.com
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Before his position as an editor at BYU Studies, James T. Summerhays was New Media Editor at Deseret Book and most recently an administrator in the Continuing Education department at BYU. Having been involved in the publishing world in some capacity since the time he was sixteen, he has always been fascinated with different mediums of communicating ideas.
“Communication, whether it be in art, music, or the written word has always been my passion,” he says. “The challenge of expressing a lofty idea with clarity and persuasion has always intrigued me. I never tire of it. If there is a way to perfectly capture the true essence of the Restoration through a symphony, or if there is a way that the clever turn of a phrase could forcefully convey the reality of some exalted principle, then I am interested in that way.” Such a challenge can be frustrating, however, “I probably fail most of the time, but the process of trying to discover a perfect and powerful form can be fun.”
James has published numerous articles and has recently produced the documentary Witness the Restoration: The Smith Family Artifacts and Their Story. James and his wife Mary have five children, and he enjoys golf, music composition, art, and basketball — “at least back when I could jump.

my face

Another favorite flower

I love PEONIES ! ! ! !

Funeral Mass for Poland's President

Coffins with the remains of the Polish presidential couple are taken to the Basilica of Our Lady in Krakow. Tens of thousands of grieving Poles packed into Krakow for the burial of President Lech Kaczynski, though Europe's air travel crisis kept many world leaders away.






Polish soldiers bring remains of late Polish Preisdent Lech Kaczynski and his wife to the Basilica of Our Lady in Krakow.

A funeral mass for Polish president Lech Kaczynski and his wife Maria, who died in a plane crash a week ago, began late Saturday at St. John's Cathedral in Warsaw. Over 100,000 Poles packed the streets of Warsaw as the coffins of of President Lech Kaczynski and his wife left the presidential palace on their way to Krakow.

Poland holds funeral for president Kaczynski

By admin

Created 18/04/2010 - 17:04

http://www.france24.com/en/print/5037326?print=now
Tens of thousands of grieving Poles packed into Krakow on Sunday for the burial of President Lech Kaczynski and his wife alongside ancient kings and heroes, though Europe's air travel crisis kept many world leaders away.
US President Barack Obama and dozens of other dignitaries abandoned plans to attend because of the volcanic ash cloud, but Russian President Dmitry Medvedev showed solidarity after the April 10 plane crash in Russia that killed the couple and 94 others.
Mourners applauded the Kaczynskis, tossed flowers and waved red and white flags as the cortège weaved through the narrow streets of Poland's former royal capital, after their bodies were flown by military aircraft from Warsaw.
Sirens wailed and church bells rang to mark the start of the funeral mass at the Gothic Basilica of Our Lady in Krakow's central square, where huge crowds had gathered to see the service relayed live on giant screens.
The archbishop of Krakow, Stanislaw Dziwisz, thanked the foreign leaders who came to the service and said he hoped the crash would help end decades of tensions between Russia and Poland.
"The empathy and help that we experienced during these days from our Russian brothers raises hope for rapprochement and reconciliation," he said. "These words I direct to Mr. president of Russia."
Kaczynski's Tupolev Tu-154 jet slammed into a forest near Smolensk in western Russia while heading for a ceremony marking the 70th anniversary of the massacre of thousands of Polish officers by Soviet forces in the Katyn forest.
Acting president Bronislaw Komorowski -- who met Medvedev before the funeral along with Polish Prime Minister Donald Tusk -- said at the service he hoped Russia would one day reveal the full truth about the atrocity.
Despite his reputation as an often divisive nationalist, Kaczynski and his wife Maria were to be laid to rest in the cathedral crypt of Krakow's Wawel castle, alongside Poland's monarchs, national heroes, saints and poets.
They will be lowered into a sarcophagus inscribed with their names and a cross. It will lie next to that of Poland's revered independence leader, Jozef Pilsudski.
The funeral marks the climax of a national outpouring of grief since the crash, which also killed scores of senior military and civilian officials.
"It's an exceptional moment. Poles have to be here," said Maria Kurowska, the mayor of the town of Jaslo, who was in the crowd.
Police said there were nearly 100,000 mourners in Krakow, half of them outside the church and the rest on a huge square which once accommodated some two million people during a mass by Polish pope John Paul II.
A day earlier a similar number massed in Warsaw for a public memorial service for all the victims of the crash.
But the Icelandic volcano eruption that has disrupted European air travel also cast its shadow over Sunday's funeral.
German Chancellor Angela Merkel, French President Nicolas Sarkozy, Britain's Prince Charles and South Korean Prime Minister Chung Un-Chan were among dozens of dignitaries who cancelled.
The leaders of many countries close to Poland, including the Czech Republic, Estonia, Hungary, Lithuania, Romania, Slovakia and Slovenia, arrived in Krakow by road and rail instead.
Eurosceptic Czech President Vaclav Klaus slammed EU officials for failing to come, saying that "grand phrases about European unity are really nothing but cliches."
Poles lining the streets of Krakow said the foreign no-shows did not detract from the solemnity of the day.
"It looks like a higher power is at work but nothing is keeping us away," said Anna Zajac, 28, who came with her husband and two children from a suburb of Krakow.

Wawel Cathedral in Poland

Polish Leader Buried In Ceremony Of Patriotism

President Obama, French President Sarkozy Cancel

VANESSA GERA, Associated Press Writer
POSTED: Sunday, April 18, 2010
UPDATED: 5:44 pm EDT April 18, 2010

http://www.clickorlando.com/news/23185984/detail.html

KRAKOW, Poland -- Tens of thousands of Poles bade farewell to President Lech Kaczynski on Sunday at a state funeral filled with pomp, pride and an outpouring of patriotism that his divisive and unpopular leadership had never generated.
Mourners applauded and chanted "We thank you!" as the caskets bearing Kaczynski and his wife, Maria, were carried slowly past pale-toned Renaissance buildings for burial among kings and poets in the ancient Wawel Cathedral.

"Poles finally appreciate him," said Ryszard Stolarski, 56, one of many weeping mourners. "I never imagined that Poland would honor Kaczynski in this way."
Many world leaders, including President Barack Obama, could not be there because their travel plans were wrecked by the enormous plume of volcanic ash that blanketed Europe.

The funeral came eight days after the Polish air force Tupolev 154 crashed on approach to Smolensk, Russia. The worst tragedy to strike Poland since World War II killed the first couple and 94 other people, including top civilian and military leaders.

In some ways the tragedy, and Russia's response to it, appear to have begun the long process of finally healing wounds that have soured the two nations' relations for decades.

Kaczynski, a lifelong skeptic of Russia and fervent anti-communist dissident, had focused on building closer ties to the United States, advocating for a U.S. missile defense base in his country. But even as president he sometimes pushed diplomacy aside to sharply criticize Russia.

Yet since the plane crash Kaczynski has become an unwitting catalyst for new words and gestures of trust between the long-divided Slavic nations.

Kaczynski's fatal flight, which investigators have said was likely caused by pilot error, was meant to take him to a memorial for 22,000 Polish officers murdered by Stalin's secret police in 1940, killings known as the Katyn massacres and intended to wipe out Poland's brightest and best.

The patriotic Kaczynski wanted to honor them and push Moscow to do more to acknowledge the Soviet crimes, which Moscow had blamed on Nazi Germany during the communist era, a cover-up often known as the "Katyn lie," and given little attention since.

After the plane crash, Kaczynski's body was recovered by Russians. The normally stoic Russian Prime Minister Vladimir Putin set the tone with an outpouring of emotion. And during Sunday's Roman Catholic funeral Mass, a Russian Orthodox priest also prayed over the caskets.

And though many world leaders, including Nicolas Sarkozy of France, were kept away by the travel chaos caused by Iceland's volcano, Russian President Dmitry Medvedev arrived on a jet to pay his respects at the state funeral in the 13th-century St. Mary's Basilica.

Poland's acting president, Bronislaw Komorowski, told the congregation during the lavish state funeral for the first couple that Kaczynski's death has created hope that "we will all know the truth about the Katyn massacre."

Krakow Archbishop Stanislaw Dziwisz acknowledged those new ties, saying the tragedy had given rise "to many layers of good between the people and nations."

"The sympathy and help we have received from Russian brothers has breathed new life into a hope for closer relations and reconciliation between our two Slavic nations," Dziwisz said. "I direct these words to the president of Russia."

It was Medvedev's first visit to Poland, and before returning home he declared that the two nations are taking a "step into the future."

"Tragedies can bring out difficult emotions, but very often they bring people closer and I believe that that is what the residents of my country and Poles need," Medvedev said.

The rhetoric wasn't always so conciliatory.

In particular, during the 2008 war between Russia and Georgia, Kaczynski had made it clear that his loyalties were with Georgia and its president, Mikhail Saakashvili.
During the conflict he traveled to Georgia and at a mass rally accused Russia of wanting to return to the "old times" of dominating the region. "Our neighbor thinks it can fight us. We are telling it no," Kaczynski told the rally alongside the leaders of Lithuania, Latvia, Estonia and Ukraine, all former Soviet republics.

He later declared Russia's policy "imperialist and revisionist" in a joint statement with the Baltic countries.

Those words appeared forgotten Sunday, as did Kaczynski's more combative positions. He was a conservative nationalist, winning the hearts of many older Poles and war veterans. But the younger generations often found him excessively fixated on the past and accused him of harming relations with both Germany and Russia with his focus on Poland's old wounds.

But the way in which he died -- his Tupelov 154 crashing in heavy fog with a swath of country's elite aboard -- provoked profound grief and a sudden surge of admiration.

"Kaczynski had good and bad qualities, but now you shouldn't say anything bad about the dead," said Karolina Rajchel, 19, a student who traveled five hours from Wroclaw to join the 150,000 others packing Krakow's streets.

"I am here to honor the president as well as all those who died," she said.
Those who long supported Kaczynski saw the outpouring of grief and respect toward his memory as a sign that the broader society was finally coming to appreciate him.
Before he died, his most recent opinion polls showed him with around 25 percent support, meaning he faced an uphill battle to get re-elected this autumn.

New elections must be held in June, and politicians on Monday are expected to start looking toward that balloting, now that eight days of official mourning will have passed.
One big unknown centers on who will represent Kaczynski's Law and Justice party in the election, with some observers speculating that his twin brother Jaroslaw, a former prime minister, may run in his stead.

Izabella Bruchal, a wheelchair-bound engineer who watched the Mass on one of two huge video screens in a large grassy field just beyond Krakow's Old Town, said she was happy to get a degree of closure with Sunday's funeral though said the pain would not go away quickly.

"It's been horribly difficult with the coffins coming back over several days this week -- it was a nightmare. It was necessary to bury the dead president and now I feel some relief," Bruchal, 59, said as her son wheeled her off the field when the funeral ended. "But the mourning is not over. We will grieve a long time."

After the Mass, the bodies of the first couple were carried atop a pair of artillery caissons pulled by army Humvees in a funeral procession led by the archbishop, clergy in purple robes and soldiers across the picturesque old town and up the Wawel hill, where a fortress wall encircles a castle and a 1,000-year-old cathedral overlooks the Vistula River.

As they made their way down the nearly mile-long (1.6-kilometer-long) route, the crowds waved Polish flags, clapped and chanted: "Lech Kaczynski! We thank you!"
Twenty monks rang the massive Zygmunt Bell inside the Wawel Cathedral, its pealing echoing across Krakow.

The first couple were interred together in a honey-hued sarcophagus made from Turkish alabaster in a crypt under the cathedral's Silver Bells Tower. Afterward, a battery of cannon fired 21 volleys, smoke pouring from their barrels as mourners watched.

The decision to bury Kaczynski at Wawel sparked protests in recent days, with some people saying that despite the national tragedy he still does not belong in the company of some of the nation's most august figures. The hue and cry over the decision even spilled over to Facebook where thousands said the decision was not right.

Wawel's crypt is the final resting place for numerous Polish kings and statesmen. Among those there are Gen. Wladyslaw Sikorski, the exiled World War II leader who died in a mysterious plane crash off Gibraltar in 1943; Jozef Pilsudski, who led Poland from 1926 until his death in 1935; Romantic-era poet Adam Mickiewicz; and Tadeusz Kosciuszko, a hero of the American Revolution and of Poland's 1794 uprising against Russia's occupation.
___
Associated Press Writers Monika Scislowska in Warsaw and Marta Kucharska in Krakow contributed to this report.
Copyright 2010 by The Associated Press. All rights reserved