Sarah Killion is an American professional soccer player who plays for Sky Blue FC of the National Women's Soccer League. Born and raised in Fort Wayne, Sarah attended Bishop Dwenger High School where she played on the varsity soccer team for four years. Killion was named Gatorade Player of the Year for the state of Indiana three times from 2009 to 2011. In 2010, she was named NSCAA Youth All-American, she was named NSCAA High School All-American in 2009 and 2010. Top Drawer Soccer rated her as the number 9 recruit in the country and top recruit from the state of Indiana, she finished her high school career with 73 assists. Killion played club soccer for the Fort Wayne Fever. Killion attended UCLA and played for the UCLA Bruins from 2011–2014. In 2013, she helped lead the Bruins to win the NCAA College Cup for the first time, she received All-Tournament honors and served the assist to a late equalizer during the semifinal match. Killion was selected second in the 2015 NWSL College Draft by Sky Blue FC.
She made her debut for the club during the team's first match of the season against Houston Dash on April 19, 2015. Killion joined Adelaide United from the Australian W-League for the 2015–16 season. Killion has represented the United States at various youth levels, she was a starting player for United States under-20 women's national soccer team that won the FIFA U-20 Women's World Cup in 2012. She played for the United States under-23 national team at the 2013 Four Nations Tournament. In February 2014, she was named to the senior team roster by head coach Tom Sermanni for the 2014 Algarve Cup. Killion received a call-up from coach Jill Ellis for January camp in 2017, she has not yet received a senior team cap. TeamWinner FIFA U-20 Women's World Cup: 2012 CONCACAF Women's U-20 Championship: 2012 2013 NCAA College Cup Sarah Killion at Soccerway US Soccer player profile UCLA player profile Sky Blue FC player profile
The Metropolitan Cathedral of Saint Sebastian is the cathedral of the Roman Catholic Church in the Archdiocese of Cochabamba. It is located in the Plaza 14 de Septiembre in Bolivia; the original structure was begun in 1571, atop the foundations of the 14th century Villa de Oropeza, making it the oldest structure in the valley. In 1618, the church administrators agreed to build a bigger church, both to renovate the deteriorating building and to accommodate the increasing populace; the current building was built in 1701 atop the foundation of the previous one. Construction was completed in 1735. In September 2012, the cathedral was declared a National Heritage Site by the Senate of Bolivia; the cathedral's facade is a fusion of Spanish indigenous Bolivian styles. It has a Renaissance Latin Cross style groundplan; the structure itself is built of stone and adobe masonry, with the domes and vaults made with brick and lime mortar, ornamented with ceramic tiling
This is a list of Democratic Republic of the Congo writers. Léonie Abo, autobiographical writer J'ongungu Lokolé Bolamba, poet Raïs Neza Boneza and peace researcher Amba Bongo and advocate for refugees Lima-Baleka Bosekilolo, poet Amini Cishugi, writer and youtuber Maguy Kabamba and translator Christine Kalonji, French-language fiction writer Kama Sywor Kamanda and poet Charles Djungu-Simba Kamatenda, teacher and writer Paul Lomami-Tshibamba, born in Congo-Brazzaville Ngal Mbwil a Mpaang, novelist Buabua wa Kayembe Mubadiate, playwright V. Y. Mudimbe, philosopher and author Fiston Mwanza Mujila, novelist Patrick Mukabala, actor and scriptwriter Kavidi Wivine N'Landu, poet Clémentine Nzuji, poet Sony Labou Tansi and poet Frederick Kambemba Yamusangie, novelist and poet Lye M. Yoka and short story writer Batukezanga Zamenka and essayist Sandra Uwiringiyimana, human rights activist, author of How Dare The Sun Rise
Camp Lake is a small snow-melt and rain-fed lake that feeds into the Blue Lake watershed on Baranof Island in the Alexander Archipelago in the Alaskan Panhandle. Camp Lake is a popular destination for the first night on the Baranof Cross-Island Trail due to its surrounding alpine meadow and the beautifully clear nature of the lake. Camp Lake sits between Bear Mountain and Mount Bassie and atop a small headwall on the Medvejie Lake valley, although the lake drains into the Blue Lake watershed. Departing from the Medvejie Hatchery, the trail to Camp Lake spans 3.33 miles but requires considerable effort due to the difficult terrain and, in certain sections, dense vegetation. Camp Lake is not named on USGS maps. In his book on hunting, Les Yaw names the lake "Camper's Lake"
"Message to the Grass Roots" is a public speech delivered by human rights activist Malcolm X. The speech was delivered on November 10, 1963, at the Northern Negro Grass Roots Leadership Conference, held at King Solomon Baptist Church in Detroit, Michigan. Malcolm X described the difference between the "Black revolution" and the "Negro revolution", he contrasted the "house Negro" and the "field Negro" during slavery and in the modern age, he criticized the 1963 March on Washington. "Message to the Grass Roots" was ranked 91st in the top 100 American speeches of the 20th century by 137 leading scholars of American public address. Malcolm X began his speech by emphasizing the common experience of all African Americans, regardless of their religious or political beliefs: What you and I need to do is learn to forget our differences; when we come together, we don't come together as Methodists. You don't catch hell because you're a Baptist, you don't catch hell because you're a Methodist. You don't catch hell'cause you're a Baptist.
You don't catch hell because you're a Republican. You don't catch hell because you're a Mason or an Elk, you sure don't catch hell because you're an American. You catch hell. You catch hell, all of us catch hell, for the same reason. Not only did Black Americans share a common experience, Malcolm X continued, they shared a common enemy: white people, he said. Malcolm X described the Bandung Conference of 1955, at which representatives of Asian and African nations met to discuss their common enemy: Europeans, he said that just as the members of the Bandung Conference put aside their differences, so Black Americans must put aside their differences and unite. Next, Malcolm X spoke about the what he called the "Black revolution" and the "Negro revolution", he said that Black people were using the word "revolution" loosely without realizing its full implications. He pointed out that the American, French and Chinese Revolutions were all carried out by people concerned about the issue of land, that all four revolutions involved bloodshed.
He said that the Black revolutions taking place in Africa involved land and bloodshed. By contrast, Malcolm X said, advocates of the Negro revolution in the United States think they can have a nonviolent revolution: You don't have a peaceful revolution. You don't have a turn-the-other-cheek revolution. There's no such thing as a nonviolent revolution; the only kind of revolution that's nonviolent is the Negro revolution. The only revolution based on loving your enemy is the Negro revolution.... Revolution is bloody, revolution is hostile, revolution knows no compromise, revolution overturns and destroys everything that gets in its way, and you, sitting around here like a knot on the wall, saying, "I'm going to love these folks no matter how much they hate me." No, you need a revolution. Whoever heard of a revolution where they lock arms, singing "We Shall Overcome"? You don't do that in a revolution. You don't do any singing, you're too busy swinging. It's based on land. A revolutionary wants land so he can set up an independent nation.
These Negroes aren't asking for any nation—they're trying to crawl back on the plantation. Malcolm X spoke about two types of enslaved Africans: the "house Negro" and the "field Negro"; the house Negro lived in his owner's house, dressed well, ate well. He loved his owner as much as the owner loved himself, he identified with his owner. If the owner got sick, the house Negro would ask, "Are we sick?" If somebody suggested to the house Negro that he escape slavery, he would refuse to go, asking where he could have a better life than the one he had. Malcolm X described; the field Negro lived in a shack, wore raggedy clothes, ate chittlins. He hated his owner. If the owner's house caught fire, the field Negro prayed for wind. If the owner got sick, the field Negro prayed. If somebody suggested to the field Negro that he escape, he would leave in an instant. Malcolm X said; the modern house Negro, he said, was always interested in living or working among white people and bragging about being the only African American in his neighborhood or on his job.
Malcolm X described himself as a field Negro. Malcolm X spoke about the March on Washington, which had taken place on August 28, 1963, he said the impetus behind the march was the masses of African Americans, who were angry and threatening to march on the White House and the Capitol. Malcolm X said there were threats to disrupt traffic on the streets of Washington and at its airport, he described it as the Black revolution. Malcolm X said that President Kennedy called the Big Six civil rights leaders and told them to stop the march, but they told him they couldn't. "Boss, I can't stop it, because I didn't start it." "I'm not in it, much less the head of it." Malcolm X described how white philanthropist Stephen Currier called a meeting in New York to set up the Council for United Civil Rights Leadership, which provided money and public relations for the Big Six leaders, who took control over the March. As a result, he said, the March on Washington lost its militancy and became "a circus", they controlled it so tight, they told those Negroes what time to hit town, how to come, where to stop, what signs to carry, what song to sing, what speech they could make, what speech they couldn't make.
And everyone of those Toms was ou