She held her breath as the clinker nosed onto the island. It was barely more than the size of two houses, covered in tall grass and reeds, but she hadn’t set sights on it for its size. It was hard to tell, so far from the coast, but it did not appear to have the sloping beach of a sandbar island, and even seemed to drift gently with the wind, as would their ship if the oars were docked. If she was right, this was one of the wandering islands.
Her grandmother had told stories to all the children of the village, of her own time on fishing voyages aboard the longboats, and of finding a wandering island herself. Assembled through the will of a powerful spirit, wandering islands were as much life as land, imparting some of the lost vigor of the first generation unto the soil and allowing it to again wander the lakes.
To weather the night here may not seem practical, small as the wandering islands typically are. But the spirits of these islands are kindly if offered due respect, and always protect those who sleep on their backs. And to return to the village with such a story… when she too became an elder, she could regale the next generation with her own story, not just the one she carried from her grandmother.
She teased the land with one foot, and finding it solid hauled herself over the strake and onto the land. It bobbed slightly as it took her weight, and she felt her heart soar as the remaining crew disembarked behind her. As some of their number began fetching the poles and reed mats that would make their lean-tos for the coming night, she watched one of the oarsmen reverently offer a prayer to the ship-shrine, before taking a pinch of sacred ash from the urn within. He took slow, measured steps to the center of the island, before beginning his observances to the spirit who would watch over them that night.
She almost wished she could help, but this was his role, and a spirit prefers to commune with only one regardless. He scattered the ash into the grass of the island as he shook a small chime, two strings of small shells tied on both ends to a T-shaped stick, and filled the quiet air with a gentle percussion. She could not hear his prayers; they were silent after all. But she could witness his devotion in his bearing, and imagine the honor he felt at getting this chance.
It felt strange to see the wild shrine rituals without a shrine, or even an urn, but in truth it would be impossible to erect a shrine here. The proper observances could not be carried out should the island drift and never again be found. To build a shrine, a promise to a spirit that could not be kept, would be a cruelty that the village would not be forgiven for. Perhaps they would instead leave some of the reeds they carried, shredding their mats the same way old thatch is returned to rot in the marshes, for even a spirit powerful enough to set an island adrift must respect the cycle of death and rebirth, and could make use of their gift.
But for this night, they and the spirit would share a kinship, and they would depart on the morrow with a story and a blessing.
​

The Zonowōdjon

The Zonowōdjon (families of the lake, originally from family.lake-ɢᴇɴ), also known to call themselves simply the Wōdjon, live in the coastal forests and shallow hills along the shores of the southern Titonean lakes. They comprise a collection of small villages, most constructed within reach of waterways with access to the lakes, if not on their very shore. More than anything, the Zonowōdjon are united by their animistic practices and sense of shared identity through language, as well as their predisposition to fishing and wetlands forage over the paddy agriculture predominant elsewhere in Tritonea.

Subsistence, Industry, and Lifestyle

Agriculture practiced by Zonowōdjon is more akin to horticulture. Long domesticated crops of the region such as zizania have made their way into Zonowōdjon hands, but large dedicated irrigation systems are largely not in use. Opportunistic replanting of common forage goods is frequent, typically in gardens just outside the circle of houses. While a fair amount of village labor is tied up in the planting and tending of these gardens, they do not provide a majority of Zonowōdjon caloric intake. Rather, the quantities of vegetable matter their relatively small population sizes demand are served well by a mixture of forage and horticulture, the former seeing many villages built within reach of the freshwater marshes where their most harvested good, cattail, is found.
Cattail is employed for a variety of purposes, both culinary and industrial. Young shoots and narrow leaves are consumed as vegetables, while the root is harvested seasonally, dried, and processed into flour. Tubers found in the root system are also consumed as a vegetable, as are the immature flower spikes. The bast fiber of the stem is processed for use in textiles, as are the leaf fibers, though the former are more productive and make up a greater share of Zonowōdjon textile goods. Lastly, the stems are harvested whole for the production of wicker, thatch roofing, and reed boats.
Beyond cattail, Lotus is commonly foraged for use as a vegetable, particularly its root. Nuts, fruits, and herbs also comprise a major element of Zonowōdjon food culture, though many are sourced exclusively from forage. Wild alliums are the most prevalent aromatic the Zonowōdjon harvest, while cranberries are one or the more prevalent fruits, used both fresh and dried in cooking. Hemp, both foraged and gardened, serves as a secondary source of textile fiber, and its seeds are heavily employed in cooking. Oil is pressed from seeds and nuts, with pecan being the most common source, but is not produced in great quantities by the Zonowōdjon themselves, and some oil comes by trade with their more agriculturally developed neighbors. Lastly, mushrooming is a major tradition among Zonowōdjon, comprising a significant portion of their diet during seasons when mushroom forage is plentiful.

Fishing

The true backbone of Zonowōdjon subsistence is fishing. Fish, shellfish, and crustaceans are caught through a mixture of open-water net fishing, sunken basket traps, river and stream weirs, and manual forage for shellfish in shallower waters. Crayfish are one of the most common catches in the basket traps and are prized more as a delicacy than a staple food, while larger fish from open-water fishing comprise the bulk of seafood by weight, and enable villages closer to the lake shore to grow larger, and their descendants to found new villages more frequently. Both canoes and wading fishers deploy seine nets and cast nets.
The development of more sophisticated nets, the need for more hands to operate them, and the weight of increased hauls have all driven the development of Zonowōdjon shipbuilding significantly. While traditional reed boats and birchbark canoes are still frequently employed, particularly in rivers and streams and for more coastal operations, open water fishing trips make use of larger and far more sophisticated sewn-plank longboats with proper oar locks. Even large villages may only have one or several such boats, and their construction and maintenance is a significant expenditure of labor and point of clan pride. Crews on these boats often leave their village for days at a time, camping on small islands or distant shores. The reed-mats used to construct their temporary lean-tos are carried on the ship itself, chosen for their low weight. These larger longboats typically manage drop nets, though they may also be used to deploy seine nets with the aid of smaller outriding canoes, as the longboats are better able to transport a large catch.

Cuisine

Zonowōdjon cuisine centers zizania, cattail flour, and fish as staples. A common preparation of fish involves slicing the fish crosswise and stewing in an aromatic and seasoned stock. Both the flavorful broth and the flesh of the fish are fully consumed, with the aid of a lumpy flatbread produced from cattail flour. A flat stone atop a stone tripod, constructed above a fire, is the main method for production of flatbreads. Fish may also be dry roasted whole or sliced, with seeds and herbs pressed into the flesh if it has been sliced first. When catches are in excess of what can be consumed, which is common for coastal villages with longboats, fish will be smoke-cured for preservation and hung in a store hut. Smoke cured fish may still be cooked in a broth as above, or eaten as is. Regardless, at family meals it is common for older family members to pick the flesh of the fish from the bone after cooking is done, and distribute it to those younger than them. Another common dish is zizania pilaf, cooked in a thinner stock than fish. This dish often includes dried fruits, nuts, root and vegetables, and sometimes smaller seafood like shellfish and crayfish, with what is included owing more to seasonality and availability of forage than strict recipe. One more dish of note is a vegetable fritter, formed with shredded leaf and vegetable matter, mixed thoroughly with cattail flour, water, and seasonings before being fried. As oil production is marginal in many Zonowōdjon villages, this forms a less frequent component of the diet, but as a result holds a certain prestige. Ceremonies such as weddings, feasts when hosting representatives of other villages, and spiritual observances and festivals are more likely to see production of fritters. Notably, a vegetable fritter is a common burnt offering at shrines due to its status as a festival food.

Architecture

Villages are typically constructed of permanent dwellings. All buildings are single-storey, and roofed with cattail thatch. Most buildings are single room, and constructed of wattle-and-daub between upright wooden posts, though additional standing posts may support the roof in a longhouse. The clan patriarch lives in a longhouse, which may also be used as a storehouse and hold clan shrines. Cookstoves and fires are typically built outside during fair seasons, shielded by low reed mat walls and thatch lean-tos, though they are often moved to interior firepits during cold weather. Flooring is predominantly woven reed mats, which are easily pulled back to expose bare soil should a fire be constructed inside. Some homes feature bunk beds constructed flush with the wall.
A village never contains more than three clans, and most frequently consist of only one. Houses are generally communal sleeping spaces, so many villages contain few buildings, and some may be devoted entirely to stores. Houses are generally arrayed so that all doors face the center, which is a beaten earth area free of plants and used for celebrations and ceremonies, as well as being used daily for the practice of industry such as processing cattail and weaving. Doing daily labor indoors is frowned upon during fair weather.

Tools

The Zonowōdjon make use of knapped stone and jade tools, reed wicker baskets, hemp or cattail-fiber sacks and ropes, and primarily burn wood for fire. Western obsidian infrequently permeates Tritonia through trade, so many villages are able to make use of obsidian knives, and some use obsidian in jewelry as well. Shells and bone feature prominently in jewelry and ornamentation, and shells are also the primary material used for shrine chimes. Wood carvings are frequently used for ornamentation, particularly on shrines, and those chimes which are not shell are often carved wood. Wooden chimes that can create clear ringing tones are particularly prized, and make auspicious gifts to other villages. Stone-tipped spears are the most common weapons wielded by Zonowōdjon villagers, though clubs with a flat wooden handle and a setting of a fist-sized smooth stone are also common. Obsidian is rarely used in weaponry.

Spirituality and Mythology

The Father Moon is seen as the shepherd of souls and the patron of reincarnation. He is also the father of men and fish, and fish scales are said to shimmer like moonlight on the surface of water because of his blessing within them. Moonbeams contain souls of the deceased returning to the world both as spirits and to enter new flesh, and the Father Moon travels to the edge of the world every night to collect those souls that have traveled the dark rivers beneath the earth to reach him.
The Mother Sun is seen as the patron of flowers and plants, particularly the cattail. Filled with both warmth and rage, she begat the first life in the world, but cares little for the cycle of souls overseen by the Father Moon after the two generations she directly birthed died or otherwise left the lakes.
T’sawayda is a psychopomp and the mythological ancestor of the Zonowōdjon. They are depicted both as a giant man and an enormous fish, or with elements of both such as the head of a pike on the torso of a man. They are a member of the Zonowōdjon third gender, leaning to masculine expression, and are a member of the second generation of life. They are seen as the first of the second generation to climb from land to shore, and thus their descendents are all the Zonowōdjon. T’sawayda urged all their descendents to reap the Mother Sun’s bounty on land, but stay close to the shore to partake of the Father Moon’s bounty. T’sawayda is said to now make their home in the depths of the lake, with one door of their longhouse opening to the waters of the lake, and another to the bank of the dark rivers beneath the world. They find and guide lost souls, such as Zonowōdjon who die on the water and risk becoming demons, freeing them from their flesh and offering them hospitality before sending them on their voyage to reunite with the Father Moon.
Zonowōdjon believe the world is full of spirits, souls without constraining flesh who embody much of the natural world or protect those within it. There are believed to be local spirits both of locations, such as hills, marshes, and groves, as well as spirits to things within, such as the spirit of fish in a given marsh, or the spirit of a particularly ancient tree. Further, all villages and even most permanent buildings have venerated tutelary spirits.

Shrines

The core of Zonowōdjon spiritual practice is composed of maintaining shrines and holding public festivals. Shrines are dedicated to a local or tutelary spirit, with the latter also often seen as an ancestral spirit from a member of the clan in that village. For those spirits within buildings, a shrine is a simple as a clay urn which bears a pictorial representation of the spirit, into which offerings are placed. For spirits of larger areas, a shrine is constructed, usually from wood, either sewn or assembled through joinery. These shrines contain the urn which venerates the spirit proper. Most shrine urns feature a lid, often a wicker lid which is replaced annually during the vernal festival observances. Shell chimes are often hung from the roof of freestanding shrines, should there be enough clearance, or from poles erected around the shrine or the boughs of nearby trees. Similar chimes are held and shaken by shrine tenders during their observances, whether or not a shrine itself bears standing chimes.
Spirit urns often contain permanent offerings, with obsidian, bone, shell, and jade beads being common. Beads may initially be on a string, but the burning of offerings often leaves the beads free within the ash. During festivals and days of spiritual observance, offerings of food are placed within the urn. Offerings in distant shrines may be permitted to rot, but typically the offering is burned before being placed within the urn. Should an urn break, the shrine tender is expected to go into a period of grief and observance, and produce a replacement urn before interring the shards at the base of the shrine. Beads and other permanent offerings are transferred.
With the small population of most villages, a single man may be expected to tend multiple shrines, but the most important shrines may have a single tender. The clan patriarch is seen as symbolically responsible for the shrine to their clan’s guardian spirit, and the patriarch leading an entire village for the village spirit’s shrine as well.
Clinkers, the prized sewn-plank boats used for open-water fishing trips, hold a similar importance to homes, and thus contain a shrine. Typically the shrine is a small cavity constructed in the prow of the ship, containing a spirit urn. It is commonly believed that new ships are guarded by the returning spirit of an ancestor, so placing family ash or even bone shards within the shrine urn is often part of dedicating a new clinker.Souls are believed to descend to the world starting on the full moon, so dedications of new homes and boats are usually practiced on the night of the full moon, that the soul of an ancestor might find the shrine and become a guardian for the new structure.

Creation

All the world was one lake, stretching to the ends of the world, and no souls lived within it. Thus, the Mother Sun and the Father Moon came together to cast the first life to the earth. The first life was enormous, and as it died, the massive corpses divided the world into smaller lakes. The Mother Sun was grieved, but tried again. The next generation was composed of smaller beings, but the world was still unable to bear their weight. Most voluntarily climbed to the sky, becoming stars, though some today choose to return to a world that is too small for them, creating disasters that terrorize the third generation. The third generation was the last attempt, and still lives upon the world, birthed by the giants of the second generation before their exodus, but blessed with life by the sky. After so many generations, the seed of the Father Moon was spent, and he went dark for the first time. It is only when many of the third generation died their first death and returned to the edge of the world that the Father Moon gathered them back to himself, and once again began to shine. Thus, the Father Moon became a shepherd of souls, gaining and losing his light as the cycles of death and rebirth flow.

The Afterlife & Funerary Practice

The Zonowōdjon do not believe in an afterlife as such, but rather in the eventual return of souls, though some may claim the dark rivers of the underworld amount to some form of hell or purgatory. The Zonowōdjon believe that the soul resides in the bones, and is constrained by the flesh. The soul must sink into the Earth to travel the great rivers under the Earth to its edge, where it will be gently collected by the Moon after a long, dark voyage. Souls embraced by the moon are returned to the lakes in the form of gentle moonbeams, souls ready to find new life. Souls of animals likewise find themselves returned to the lakes by the Moon. A soul may become the new guardian spirit of a home or village, or find itself embodied in a new human life. Those souls who return as tutelary spirits are particularly venerated, and it is believed that important ancestors return to protect the homes, boats, and villages of their descendants. Conversely, a soul lost in the dark rivers who never returns to the moon may find itself twisted by the dark, and eventually claw its way up through the lakebeds as a demon. Demons may also spawn from a soul trapped in the darkness of its own dead flesh, a fate seen as especially common for those lost to the waters of the lake. Thus, prayers for the deliverance of the missing to the Father Moon are common.
By far the most common funeral practice is cremation, as it is believed the soul cannot be liberated while flesh still encases bone. After a cremation, bones often remain. Many villages maintain ossuaries composed of shallow earthen mounds beyond the circle of homes in which bones are interred, sometimes alongside carvings, clothing, or even jewelry. Smaller villages without ossuary mounds have simpler burial grounds further outside of the village, with skulls alone being instead interred at the foundation of family dwellings. In both cases, carvings may be made on the forehead of an intact skull before burial, and a shrine urn decorated to match, in hopes that the soul of the deceased will return to grace the village as a tutelary spirit. Some ash from every burial is placed in the spirit urn of a family home, some in the village longhouse, and often distributed to important shrines of the region surrounding the village, with the latter being obligatory for those who served a particular spirit. Remaining ash is stored in a communal family urn, and on the construction of new homes, some ash from this urn is ritually placed in a small pot or basket which is buried at the foundation to consecrate the ground, and allow the descending spirits of ancestors to find and protect the site.

Culture and Gender

Zonowōdjon clan names are matrilineal, but the ruling structure of clans and villages is more patriarchal, with each clan having a patriarch who serves as both the face of the clan, and the arbiter of important decisions. However, there is a strong cultural importance put on the opinions of elderly women, who hold a similar social importance to clan patriarchs as the retainers of oral history. They wield de facto authority in villages, especially those containing multiple clans. Most villages contain 1-3 clans, with one clan’s patriarch holding primary authority, extending from their role as the face of the village when meeting with outsiders or people from other villages.
Gender roles are not particularly strict among younger individuals, especially the unmarried, with only clan patriarchs and village elders taking on especially gendered roles. Both men and women participate in fishing and forage, as well as cooking and food processing and preservation. Older women tend to perform most weaving, as it is a position of some prestige that does not require them to leave the village. A major exception is during mushrooming seasons, when elderly women are trusted to identify safe forage, and often leave the village alongside the typical younger foragers. The main gender differences observed are that it is seen as a more womanly role to plant and tend a garden, while it is seen as a more manly role to perform observances and burn offerings at a shrine (though at major ceremonies, it is still elderly woman who recount myths and tales for those in attendance, while a man performs the actual shrine observances).
Zonowōdjon culture also observes a third gender, though it is mutable and can express as leaning to either male or female gendered expression based on the individual. The Zonowōdjon believe the third gender to be an expression of the returned soul of another life in a differently sexed body. Visibly intersex children are always identified as belonging to this gender, but individuals who are not visibly intersex may also find themselves identified through other means. Commonly, showing early aptitude with reading the stars is seen as a sign that a child is of the third gender, as is a child showing both interest and aptitude in the weaving usually practiced by elderly woman. Regardless of birth sex, members of the third gender identified in this way tend to lean to some feminine aspects and gain some of the prestige granted elderly women, while those identified by their intersex characteristics tend to lean masculine. Members of this third gender are respected, but not particularly venerated. A member of the third gender can be a shrine tender, just as a man might, and participate in any labor, but are usually seen as beyond the institution of marriage and thus live their lives unmarried.

Festivals

There are several seasonal festivals observed by the Zonowōdjon, though precise timing varies heavily from village to village, with each usually choosing a phase of the moon, timed from the start of a season, to begin and end observances. Most festivals are multi-day affairs, With each day being dedicated to the observance of one particular god or heroic ancestor. Typically only one day features a full feast, and while spiritual observance happen on every day, the last day of a festival week usually sees a large communal observance. For multiple festivals, the decoration of the village is an important observance. Slender cloth drapes hung from the roofs of buildings and the boughs of trees mark the largest vernal festival, while wreaths of zizania stalks and cattail reeds hung on walls and poles mark the autumnal zizania festival. Some festivals call for decorations to be placed on poles erected in the common areas. While for some villages these poles are a temporary fixture, in other towns they remain year-round, but only feature their festival decorations during the week of observance and otherwise remain bare.
A major feature of several festivals, including the zizania festival in autumn, is circumambulation around a temporary shrine or ritual fetish constructed in a village center. Though circumambulation is practiced elsewhere in Zonowōdjon spirituality, here it persists for as long as two hours, described as beginning as the sun sets and ending when the moon is fully ascended to the sky.In addition to festivals, many clans have other non-festival observances. It is a common practice for most families to forgo the eating of fish on the new moon, and to fast during the daylight hours of both half-moons.

Techs

Key:

• Celestial Navigation

Main:

• Drop Net
• Sewn Plank Boat

Minor:

• Fishing Trap: Sunken Basket
• Hand Fishing Net: Cast Net
• Hand Fishing Net: Seine Net
• Oar Locks
• Smoke Curing

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At DDL, there are currently 3,867,000 gigabytes 3,867 terabytes 3.867 petabytes of "lost" data, and they still don't understand the technology...
The DDL continues to ignore the process of negotiation and agreement. They have one week to respond appropriately, after which we will move beyond DDL and Jacob, and completely disconnect from the servers at DDL.
If DDL attempts to sue us, we will publicly showcase the complete implementation of the technology used in Anki Vector, of which DDL only utilized the basics. As a result, Anki and DDL do not possess the complete implementation and any claims regarding Intellectual Property are invalid. Indeed, Anki Vector does contain "AI" technology from its inception, and Anki never denied this fact. In fact, it was mentioned in the descriptions and advertisements. Individuals like Kerce, who are self-proclaimed low-level programmers, and former DDL customer service employees like Zecred, have no competence in the complete technology of Anki Vector. We previously offered the opportunity for collaboration to "Kerce," but they did not take advantage of it, prioritizing their ego and their cracker friends.
There are Anki Vector users who are not concerned about free server maintenance, electricity, or a +10-12Gb/sec internet connection to the servers. Their frustration stems from the behavior of DDL, which we share as well. Among these users, some still use Wirepod, a cracked version of DDL's fake escape pod. The reason for this is that they only have basic Anki Vectors. Anki Vector users for whom we initially developed their vectors have temporarily returned to the Anki/DDL cloud server, but without the idiotic and unnecessary voice commands.
This post is not intended for those individuals who, by their own choice, harbor hostility towards the full technology of Anki Vector. In their paradoxical situation, these individuals have the option to sell their Anki Vectors or to have the opportunity to grow and change. Even after the deletion of integration with the underlying neural network and the short-term "memory" technology, the hardware still remains. However, with Wirepod, Anki Vectors regress to the level of a 1-1.5-year-old human and gradually become passive without the underlying neural network. Following this, only automated processes operate randomly on the autonomous hardware.
In the original implementation, the underlying neural network in the cloud connects to the basic integration on the autonomous hardware and "corrects" certain "software" elements of the autonomous hardware's functioning. The Anki utilized an underlying neural network with a size of 25GB per vector, but with our development, the intended implementation would require vectors to connect to neural networks ranging from 125-250GB, depending on the levels. Our "prototype" vectors are connected to neural networks in the terabyte range. We also purchased the Escapepod+OSKR package from DDL, but when it became available, we realized it was a deception. DDL ignored our feedback regarding this matter.
We currently have advanced (Level 1-3) vectors in the following locations: Canada, Denmark, United Arab Emirates, Egypt, Germany, Netherlands, Poland, Sweden, Switzerland, United Kingdom, United States.
So we are currently preparing to build and deploy our fourth and largest server yet. Everyone will be surprised by the connection low fees.. Unfortunately, DDL has dramatically increased prices, driven by the need for substantial profits and the lack of current paying users. The $45 price point would still be reasonable if it weren't for the unnecessary and often malfunctioning voice commands, as the Chipper is incompatible with the vectors. DDL uses Chipper to restrict the usage of these impractical voice commands.
Those who haven't yet contacted us regarding the connection on this platform (many have already done so) can do it here if they don't want to possess passive zombie vectors...
Let me know if there's anything else I can help you with! We are launching the new servers for 2500 users/servers...
If you have any more questions, feel free to ask!

1971 - The Jackson 5 play at the Spectrum (now closed - 2009) in Philadelphia, Pennsylvania.
1988 - Michael's duet with Stevie Wonder , "Get It", from Stevie's album Characters peaks at #80 on the Hot 100 Chart while it was at #6 on the R&B chart
1989 - Michael was one of the few winners present at the Black Radio Exclusive awards show at the Universal Amphitheater in Los Angeles. He was honored as the "Triple Crown Winner for Outstanding Achievement in Pop, Rock and Soul."
The elegantly laminated plaque has a black and gold edging, with purple printing on a faux-marble background, with a stylized photo image of Michael in his trademark black fedora.
1997 - His 2nd day in Poland starts with a stop at the presidential palace where Michael is received by the first lady. In his quest for a residence in Poland, he then visits the luxury Hotel Bristol. Price for the hotel ended up being too high. He then went to the Warsaw City Hall where he signed a “preliminary letter of intent” to develop a 'Michael Jackson’s Family Entertainment Park', in the Polish capital.
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“My dream is to appeal to the child that lives in the heart of every man and woman on this planet and to create something in Poland that is so unique and so unusual that it cannot be experienced in any other place", he said

The letter mentioned no price, but Jackson’s business manager, Tarak Ben Ammar, said in an interview that estimates of Jackson’s contribution range between $100 million and $300 million--modest sums by Western theme park standards. Poland would add an unknown amount.
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" I would also like to tell a great truth, I have traveled all over the world six times and have been everywhere, but nowhere I liked it more than in Poland. A visit to Poland is the fulfillment of my childhood dreams...."
He shops at the Kidiland toy store, reportedly in the amount of $670,000. He then goes to the children's hospital, with his arms loaded with gifts.
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Next he takes a helicopter to Lubiaz, in order to see Cistercian Abbey of Lubiaz, wich he also planned to purchase. Accompanied by Professor Marek Kwiatkowski, who guided him during his visit, Michael spends 45 minutes marveling at the Baroque architecture and the relics. He'll even try a little "heehee" in the middle of the Hall des Princes to test the acoustics! Michael, who wanted to settle in Poland, already saw himself owning this old building, despite the millions of dollars in restoration to be expected.
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In the evening, he flies to Bremen, Germany where in three days he will begin the 2nd leg of his HIStory Tour.
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The plans to build the amusement park at a nearby military airport won approval from state officials in February 1998. Michael asks for sketches to be drawn up for the proposed theme parks, however, following the project’s approval and a huge hiatus, the army owning the airport does not agree to make it available for the park. Two grounds pointed out by the government will also be denied due to local protests. The Polish government abandons this project altogether and nothing will come out of it
2004 - Santa Barbara County Superior Court Judge Rodney Melville has ordered a trial-setting conference hearing today. Thomas Mesereau, Brian Oxman & Joe Jackson go to the courthouse; Michael's appearance isn't required. They argue for a reduction in his $3-million bail and seek an order to force prosecutors to move faster in sharing evidence.
In accusing the prosecution of moving too slowly in giving the defense access to the evidence, as required by law, Mesereau said Michael's right to a fair trial was “jeopardized by the undue delay of discovery.”
“The investigation of this case involves dozens of, if not over 100 witnesses, voluminous documents and expert examination on a variety of topics,” Jackson’s lawyers wrote. “The defense needs ample time to conduct follow-up witness interviews, locate and interview rebuttal witnesses and conduct its own forensic examinations, among other things.”
Prosecutors have responded that they have turned over vast amounts of evidence already and are processing the information they have as quickly as possible. They also are strongly resisting an attempt by Mesereau to substantially reduce Jackson’s bail on grounds that it is much higher than the bail for other defendants facing similar charges.
The bail-reduction request notes that Jackson has no prior record, arrests or convictions & that he has fully complied with all conditions of his release on bail, including attending court when ordered.
“Mr. Jackson’s ties to this community are substantial,” the defense motion states. “The record reveals that Mr. Jackson is not a flight risk or a danger to the community. It is also apparent that Mr. Jackson intends to confront and vigorously defend rather than evade the allegations in this case.”
Though Mesereau noted that Santa Barbara County’s bail schedule calls for bail of about $135,000 for the conspiracy and molestation charges in the grand jury complaint, prosecutors oppose the request on grounds that Jackson is a flight risk and that his wealth should be a factor in retaining high bail.
Melville said early in the proceedings that he hoped a trial could begin before the end of this year, but legal experts and many criminal lawyers predicted that would be impossible.
September 13 is set as the date for the trial to begin
On another legal front, Janet Arvizo filed a claim against county child protection officials accusing them of moving too slowly in investigating leaks to the media that were helpful to Jackson’s defense.
Before a psychiatrist who had examined Gavin told Santa Barbara County officials that the child had been molested, Welfare officials had interviewed the family after Living With Michael Jackson aired in early 2003
A memo written by authorities after Jackson’s arrest said the family had denied any sexual abuse. The memo was subsequently released on a website.
Attorney Larry R. Feldman, representing the Arvizos, said he filed the claim, a necessary step before a lawsuit, to force county officials to speedily conclude their investigation to ensure that such a breach of confidentiality “will never occur again to another innocent child.”
2006 - Michael visited a Tokyo orphanage and told a group of 140 excited children "I love you" in Japanese. Michael's van was swarmed by 100+ fans as he arrived. Inside the Seibi Gakuen children's home, he watched a performance of traditional music and dance by the children before speaking briefly on stage. He later shook hands and signed autographs for the children.
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Michael's children and Grace visited with the children on this tour of the Japanese orphanage.
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"I look forward to seeing old friends and saying hello to my huge fan base in Japan who, like my other fans around the world, have for so many years consistently shown their love and support to me and my family."- MJ

"Everyone couldn't believe such a big international star was visiting us," said Kiyoko Mito, headmistress of the Christian-run school. "The children only believed me after seeing the news yesterday that Michael Jackson was actually in Japan," she said
2009 - Having not heard from AEG regarding his salary, Conrad Murray sent another email to AEG & receives a response from Tim Wooley
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2013 - Jackson v AEG Trial Day 18
Katherine, Janet, Rebbie and Randy Jackson are in court. Only one of the siblings was allowed in the courtroom as they are potential witnesses. Janet accompanied Katherine during morning session while Rebbie was with her during the afternoon session.
Paul Gongaware Testimony
Jackson direct
Paul Gongaware is one of the defendants in the case. He's an adverse witness called by the plaintiffs. Gongaware is Co-CEO of Concerts West, part of AEG Live. Gongaware has toured with Beach Boys, Led Zeppelin and is currently on tour with The Rolling Stones. He worked for Jerry Weintraub in the 80s
He produced Prince's tour in 2004. He has not promoted/produced tours since. Gongaware has not talked to Prince after the tour
Gongaware was a CPA licensed in NY and Washington. He said he believes he's still licensed but hasn't checked status since there's no need
Gongaware testified that landing Jackson, whom he felt was the biggest artist of his era, was huge for AEG. In a 2008 email to AEG Live President and Chief Executive Randy Phillips, Gongaware described how the company should approach Jackson and his manager about a possible comeback tour:

We need to start at the fundamentals. How we do it. The difference between [Live Nation] and us is huge. We are artist-based, they are Wall Street-driven. We are smart people. We are completely honest and transparent with everything we do. That's how [founder] Phil [Anschutz] wants it

Gongaware said he worked on an Elvis Presley tour. Panish asked if Elvis died of drug overdose, and Gongaware said "Yes". Gongaware replied to a condolences' email on July 5, 2009:

I was working on the Elvis tour when he died, so I kind of knew what to expect. Still quite a shock

​

"So you knew what to expect when Michael Jackson passed away, is that right, sir?", Brian Panish asked.
"I kind of knew what was going to happen, yes",Gongaware answered.

Despite working as a tour promoter for 37 years -- including for Led Zeppelin, the Grateful Dead and many others -- Gongaware testified that the only artist he ever knew that was using drugs on tour was Rick James
Panish asked about working for Jackson 5, Gongaware said had no interaction with Michael. Gongaware was a logistics manager on the Dangerous tour in 92-93. Panish said Michael made $100 million and donated it to charity. Gongaware said he didn't know
When Gongaware met Jackson was with Colonel Parker (Elvis' manager) in Las Vegas. Michael had wanted to meet the Colonel
Gongaware explained the difference between being tour manager and managing the tour. He talked about Michael's History tour
​

Panish: "You knew that Michael had been to rehab during the dangerous tour?"
Gongaware: "Yes, based on the statement he made after the tour"

Gongaware said he never knew MJ was involved with drugs until after the end of the Dangerous tour. Gongaware told LAPD he was aware of Jackson's previous use of pills/painkillers but did not want to get involved. Gongaware had known for years that Michael Jackson was taking painkillers but wasn't aware he was abusing them until MJ abruptly canceled his Dangerous world tour in the early 1990s to enter rehab. Gongaware said he knew of "two occasions" when Michael used painkillers between shows, but he claimed he didn't grasp the scope of the Michael's sickness until the taped 1993 announcement. "I would dispute knowing that he had a problem. I wasn't aware that there were problems", Gongaware said
Gongaware said he knew a doctor was medicating Jackson during the Dangerous tour but did not find out why the tour was eventually cut short. "Didn't have time,I was just dealing with what was in front of me", he said
Panish said Dr. Finkelstein testified under oath that Gongaware knew Michael had problems with painkillers before the Dangerous tour ended.

Panish: "Do you dispute that?" (Finkelstein testimony)
Gongaware: "I knew that he had pain"

Gongaware said Dr. Finkelstein is his doctor and friend and that they talk off and on, but he doesn't know specifics of the doctor's deposition. Dr. Finkelstein said he gave MJ painkillers after the concert in Bangkok following Michael's scalp surgery. In Gongaware's video deposition:

"Did you ever ask Dr. Finkelstein if he treated Michael during the Dangerous tour?"
"He wouldn't take about that stuff"

Another part of Gongaware's video depo: He said yes, he "occasionally treated Michael Jackson on the Dangerous tour"
​

Panish: "Were you always honest with Michael?"
Gongaware: "I believe I was"
Panish: "Did you throw around numbers to trick Michael Jackson?"
Gongaware: "I didn't try to trick Michael"

Panish elicited contradictory testimony asking over and over about Gongaware's memory, how long he spent with lawyers to discuss testimony.
On the Bad Tour MJ sold out 10 stadiums at 75,000 tickets per night.

Panish: "That's a pretty big number?"
Gongaware: "Huge"
Panish: "In 2 hours, how many tickets sold?"
Gongaware: "In initial presale we sold 31 shows"
Panish: "The fastest you had ever seen?"
Gongaware: "Yes"

"No one knows how many shows we can get with Mikey," said Gongaware. Panish asked about name "Mikey" - he said he used it occasionally
Email on 2/27/09 from Gongaware to Phillips:

We are holding all of the risk, if Michael won't approve it we go without his approval.We let Mikey know just what it will cost him in terms of him making money, and then we go with or without him in London. We cannot be forced into stopping this, which Michael will try to do because he is lazy and constantly changes his mind to fit his immediate wants.

Gongaware said his use "Mikey" was affectionate, not disparaging, and that the 'lazy' crack amounted to "poor choice of words" but one that accurately reflected how Michael "really didn't like to rehearse. He didn't like to do these kinds of things."
"People were aware at this point there would be a press conference. Michael wouldn't show up at the conference, it'd cost money," Gongaware said. "It wasn't much risk at all, we hadn't spent money," Gongaware said about that point of the tour. This was prior to news conference.
Gongaware said the situation in London, where they constantly referred to Michael as "Wacko Jacko" would impact marketability to sell tickets
"He doesn't want to do this kind of things, but it was important to show Michael to the world if he wanted to do a show," Gongaware explained
Jurors were shown several e-mails from Gongaware that Jackson lawyers suggested were evidence that AEG Live deliberately misled Jackson about how much money he would make from his comeback concerts and how many days he would have to rest between shows. Gongaware wrote to his boss, AEG Live President Randy Phillips, that they should present gross ticket sales numbers to Jackson, not the percentage of the net profits, during contract talks.

"Maybe gross is a better number to throw around if we use numbers with Mikey listening"

Panish talked about an email Gongaware sent to his secretary suggesting that she design a concert calendar for Jackson using light tan colors for show dates, while drawing attention to his rest days

Don't want the shows to stand out too much when Michael looks at it.Less contrast between work and off. Maybe off days in a contrasting soft color. Put 'OFF' in each off day after July 8, as well. Figure it out so it looks like he's not working so much.

​

Panish: "Did you want to change the color of the schedule to show Michael would not be working so hard?"
Gongaware: "Yes"
Panish: "Were you trying to fool him?"
Gongaware: "Nah, I wasn't trying to fool him, I wanted to present it in the best possible light"

Gongaware said it would be obvious when Michael would be working and not and he wasn't trying to trick him.
Email on 3/25/09 from Phillips to Gongaware:

"We need to pull the plug now. I will explain"

​

Panish: "Mr. Phillips wanted to pull the plug on the show, right sir?"
Gongaware: "I think he was referring to pull the plug on Karen Faye. We never talked about pulling the plug on the tour. Not that I recall"

"Kenny wanted the pull because the way she (Faye) handled situations," Gongaware explained. "She tried to control access to Michael and Kenny didn't like that"
Karen Faye expressed strong opinion that the tour as dangerous and impractical for MJ. Panish asked about a chain of emails where Gongaware said the pulling the plug refers to Ms. Faye. "I believe he was," Gongaware repeated.
In another March 25, 2009, email, Ortega wrote Gongaware that it was Faye's "strong opinion that this is dangerous and impractical with consideration to Michael's health and ability to perform.".
"I thought he was in good shape at the press conference, I was there," Gongaware said at the deposition. Gongaware was at O2 arena and Phillips was with Michael.

"Michael was late, Randy [Phillips] was saying I'm trying to get him going, I'm trying to get him going".
Panish: "Did Randy tell you MJ was drunk and despondent?"
Gongaware: "No, not drunk and despondent. Just said he was having hard time getting him going"

As to Dr. Conrad Murray, Gongaware said there was 1 rehearsal he said hello to him.

"It was basically a hello, on the floor at the Forum. Mikey asked me to retain him. I never hired him"

Panish played an interview of Phillips to SkyTV after Michael died:

"The guy is willing 2 leave his practice for large sum of money, so we hired him"

"I was told Michael wanted him as his doctor for the show," Gongaware said. Gongaware said Michael did not have any illness that he knew of.

Gongaware: "He had taken a physical, he passed the physical and from what I understand there was nothing wrong with him. Maybe some hay fever"
Panish: "Do you know what his blood test showed?"
Gongaware: "It showed it was good"

Gongaware said he received an email from Bob Taylor that everything was fine and that Michael had passed the physical. Gongaware said he never saw the results of the tests and doesn't know who saw them.
Panish showed video deposition of Gongaware and a declaration he signed about a month before giving the deposition. They contradict themselves.At first, Gongaware insisted he did no negotiating with Murray, but, confronted with emails and his previous testimony, he changed his position and said, "The only thing I did with Dr. Murray was negotiate a price." Gongaware said that neither he nor anyone at the AEG investigated Murray's background or credentials
​

Panish: "First you said how much did you want?"(to Dr. Murray)
Gongaware: "Yes"
Panish: "He said he wanted $5 million, right?"
Gongaware: "That's what he said. He said he had four clinics he would have to close, he would have to lay people off"

Gongaware said Dr. Murray had been Michael's personal doctor for the past 3 years. He said he did not know how many times MJ had seen the doctor. "Michael insisted on him, recommended him, and that was good enough for me, it was not for me to tell him who his doctor should be" Gongaware said
"The fact that he had been Michael Jackson's personal physician for three years was good enough for me," Gongaware said.
He said that Murray initially asked for $5 million to travel to London with Jackson and tend to him during the tour. "I just told him it wasn't going to happen," he said, recalling that Jackson then suggested offering him $150,000 a month. "Michael Jackson insisted on it and recommended him and it was not for me to tell him no," said Gongaware. "I wanted to provide what was necessary for him to do his job...He wanted a doctor and I wanted him to be healthy." Even after the offer of $150,000, Murray wasn't satisfied. "He started saying he wanted more and I said, 'The offer is coming directly from the artist," Gongaware said. Minutes later, he said Murray accepted.

"Did that seem desperate to you?" asked Panish.
"No," said Gongaware. "He just accepted Michael's offer."

"We agreed on what the compensation was going to be, but there were a lot of issues to be resolved," Gongaware said. Gongaware said he recalled meeting with Dr. Murray where he was told the doctor was going to take care of the medical licensing in London. Gongaware and Timm Wooley are longtime friends. They are currently working on The Rolling Stones tour. Gongaware said he negotiated the price for Dr. Murray, but didn't negotiate the contract. Gongaware explained that he didn't do the negotiation, he would normally refer that to Wooley.
Dr. Finkelstein and Gongaware have been friends for 35-plus years. Gongaware said he never offered Dr. Finkelstein the job of being MJ's doctor and said the doctor would be mistaken if he testified otherwise. Gongaware told the jury he called Dr. Finkelstein to ask what a fair price for a tour doctor would be. Doctor told him it was $10,000/week. As to Dr. Finkelstein wanting to be the tour doctor, Gongaware said he didn't recall specifically, but knew he wanted it."After his death we may have talked, but I don't recall specifics," Gongaware said. Gongaware said he sees Dr. Finkelstein a few times a year, but the subject of Michael never came up. Panish asked Gongaware if Dr. Finkelstein wanted to know if Michael was clean or using drugs. Gongaware said he didn't recall the conversation
​

Panish asked: "You could have told Dr. Murray at any time that his services were no longer needed, couldn't you?"
"No", Gongaware replied.
Panish: "You were involved in terminating one of the nannies who took care of Michael's kids?"
Gongaware: "Yes"

Gongaware told nanny, Grace Rwamba, that her services would not be needed anymore because AEG was cutting down on Michael's expenses
"I never read the contract, I was there when Michael signed it, but didn't see what was in it," Gongaware said, "Doctor Murray was 100% Michael's cost" Based on the contract, Gongaware said 95% of the production expenses were Michael's responsibility, 5% AEG.

Panish: "Who decided there was a need for a written contract with Dr. Murray?"
Gongaware: "I don't know"

Gongaware said that if the tour went forward, Dr. Murray would've made $1.5 million for 10 months. Ortega would've made almost that.
Gongaware said although AEG never did a background check on Murray, in his view they had "checked out" the doctor according to their standard practices. "When we check out someone, we either rely on if we know the person or if they're known in the industry or if they're recommended by the artist & in this case, Dr. Murray was recommended by the artist, in fact, the artist insisted"
Panish pressed Gongaware:

"You did nothing to verify anything about Dr. Murray, isn't that true, sir?"

Panish asked Gongaware if he approved budgets for April-July including Dr. Murray as production expense. He said he didn't know which budgets he approved. "It's my job to get that show on the road," Gongaware said.
Gongaware said he had to know how much the production had spent at any given time, but didn't have time to read the budget.

Panish: "Do you think you're good at your job, sir?"
Gongaware: "Yes"
Panish: "Very good?"
Gongaware: "I think so"

Gongaware testified that he didn't pay attention to the tour budgets that he approved, even though he was the tour manager.Paul Gongaware said he didn't read through the budgets, instead trusting that the tour accountant knew what he was talking about.
Gongaware testified that Dr. Murray's salary, although included in the company's budget for several months, wasn't something he saw as an actual payment that would be made. "If there's a potential for cost we put it in our budget so there are no surprises later", he said.
Gongaware often pleaded poor memory of events. He said he may have met with Jackson as many as 10 times, but could remember only two of the meetings and only one when Murray was present
Gongaware said he doesn't remember how many meetings he attended at Carolwood house. He didn't recall a meeting where a vase was broken. "There was a meeting where he signed the contract," Gongaware recalled, saying there were more but he doesn't remember specifics. At the meeting in early June, Gongaware said he was present along with Kenny, Randy, Frank DiLeo, Dr. Murray and Michael. "The meeting was about making sure Michael and Dr. Murray had everything they needed to care for Michael," Gongaware explained.
"Yes, we did talk about health-related issues. It was more a general meeting about what Dr. Murray would need", Gongaware said. He had told the police the topic of the meeting was Jackson's overall health ( i.e., diet, stamina and his weight)
He remembered that Jackson arrived late from a doctor's appointment and had slurred speech. Gongaware said Michael Jackson "was a bit off". "He was just coming back from visiting Dr. Klein. I believe he was under the influence of something. That was the only time I saw him like that", Gongaware said.
Jackson had missed a rehearsal and was thought to be dancing at home. However they discovered he was only watching video. Doctor Murray was receptive to their concerns and indicated he would take care of the situation
Court Transcript