The largest networking professional site, LinkedIn, rose to new heights on its second straight day in trading by doubling the output shown yesterday. this gives stockholders a new sight on how firm the foundation is for the company after being backed by public offerings. this near perfect outing for the company lets the economy see that social media is still very much in demand.
Stocks rose 14% already this morning to a $107 total on the NYSE which adds to a very bountiful 109% surge before the final bell on Wall Street. For all you that want to participate in the company’s success, the ticker is LNKD.
The company’s market value as of today is a little over $10 billion which is about 27% of its total revenue this year. Facebook, which is the world’s largest social media network, would be valued at $107 billion if you use the same figures. All of this gives investors of newer companies a sigh of relief knowing that you do not have to go public right away to make money. this kind of venturing opens up brighter prospects in the capital industry.
“We knew this was going to be a super hot IPO and gives us further evidence of the enormous appetite for this wave of next- generation Internet companies,” Paul Bard, director of research at Renaissance Capital LLC, said in an interview with Bloomberg Television. “You are going to see more companies go public that will try to capitalize on this wave of interest.”
The debut of the company on the NYSE yesterday is reflecting a kind of comeback for venture capitalists. Companies that are backed in the U.S. raised $1.38 billion in the first quarter which is a 47% increase from a year ago. In late 2008, there were zero IPO’s that were venture-backed.
However, there is growing concern that the technology shares could be overvalued as most investors are trying to forget the 2007-2009 collapse of the market. former Secretary of the Treasury Lawrence Summers stated in Shanghai earlier today that “Who could have imagined that the concern with respect to any American financial asset, just two years after the crisis, would be a bubble?” Summers, now a professor at Harvard University, said at a conference today in Shanghai. “Yet that concern is increasingly raised with respect to American technology, with respect to certain other American assets.”
The problem lies with most thinking that LinkedIn will not be able to keep this pace up. CIO of LinkedIn Dan Veru said that “At $100 a share, we would not be buyers. It far exceeded our expectations for what it would do in the first day of trading. It would be amazing to me, with the revenue base it has, if it maintains a $10 billion market cap.”
Even though the company’s performance is one of the best concerning stocks in the dot-com era, he wants people to know that every business cools down. Yahoo! Inc jumped 154% during its first day of trading way back in 1996. a year earlier Netscape double its debut.
“The valuation for LinkedIn is rich,” said Michael Moe, chief investment officer of GSV Capital Management in Woodside, California, in a televised interview with Bloomberg West. “To earn the valuation, it has to continue to grow very, very fast.”
No, they give a plate on the go.
No because all of your clothes do that anyway.. Unless you're eating soup on the go?
Something like a bib? if so, no. if not, no.
It sounds as though i would be essentially a bib, either way. Few adults are keen to wear a bib, unless eating very messy food like ribs at a restaurant.
It would be especially undesirable to have logos or anything that would draw extra attention to the fact that you're such a messy eater you need a portable bib.
Most food that can be eaten on the go has been prepared in a way so that the majority of people can eat it without spilling on themselves. I see many people eating take-out, like mcdonalds, pizza, ice cream, burritos, chili cheese dogs, and other messy food, and all it takes is a little caution to not spill on your clothes.
It would have to be very different from a bib for people to not think it would be an advertisement that they were so exceptionally lazy they had given up on trying not to spill on their clothes. even then, if you were eating and spilling on your clothes, until you disposed of the bib, it would still look like you had food on you.
The only demographic which might consider it would be business professionals who want to protect their work clothes during lunch, but its just as easy to put a shirt on over your dress shirt & tie.
This product would be difficult, if not impossible to sell to a large enough demographic to support the manufacturing costs, considering that to be viable, the individual cost of each disposable bib would have to be very small.
Heavy metal fans have created a “subculture of alienation” with its own standards for achieving authenticity within the group. Deena Weinstein book Heavy Metal: The Music and Its Culture argues that heavy metal has persisted far longer than most genres of rock music due to the growth of an intense ubculture which identified with the music. Metal fans formed an xclusionary youth community which was distinctive and marginalized from the mainstream society . The heavy metal scene developed a strongly masculine ommunity with shared values, norms, and behaviors. a ode of authenticity is central to the heavy metal subculture ; this code requires bands to have a isinterest in commercial appeal and radio hits and a refusal to ell out . The metal code also includes pposition to established authority, and separateness from the rest of society. Fans expect that the metal vocation [for performers] includes total devotion to the music and deep loyalty to the youth subculture that grew up around it ; a metal performer must be an dealized representative of the subculture .
While the audience for metal is mainly hite, male, lower/middle class youth, this group is tolerant of those outside its core demographic base who follow its codes of dress, appearance, and behavior . The activities in the metal subculture include the ritual of attending concerts, buying albums, and most recently, contributing to metal websites. Attending concerts affirms the solidarity of the subculture, as it is one of the ritual activities by which metalheads celebrate their music. Metal magazines help the members of the subculture to connect, find information and evaluations of bands and albums, and xpress their solidarity . The long hair, leather jackets, and band patches of heavy metal fashion help to encourage a sense of identification within the subculture. However, Weinstein notes that not all metal fans are isible members of the heavy metal subculture.
In the musical subcultures of heavy metal and punk, the word “poseur” (or “poser”) is a pejorative term used to describe “a person who habitually pretends to be something he is not.” The term is used to refer to a person who adopts the dress, speech, and/or mannerisms of a group or subculture, generally for attaining acceptability within the group, yet who is deemed to not share or understand the values or philosophy of the subculture. in a 1993 profile of heavy metal fans’ “subculture of alienation”, the author noted that the scene classified some members as “poseurs,” that is, heavy metal performers or fans who pretended to be part of the subculture, but who were deemed to lack authenticity and sincerity. Jeffrey Arnett’s 1996 book Metalheads: Heavy Metal Music and Adolescent Alienation argues that the heavy metal subculture classifies members into two categories by giving “…acceptance as an authentic metalhead or rejection as a fake, a poseur.”
Since decades ago, heavy metal fans began using the terms “sell out” to refer to bands who turned their heavy metal sound into radio-friendly rock music. in metal, the term is used to refer to “…someone dishonest who adopted the most rigorous pose, or identity-affirming lifestyle and opinions”. The metal bands that earned this epithet are those “… who adopt the visible aspects of the orthodoxy (sound, images) without contributing to the underlying belief system.” in the heavy metal subculture, some critics use the term to describe bands that are seen as excessively commercial, such as MTV-friendly glam metal, nu metal, or metalcore groups.
Ron Quintana’s article on “Metallica['s] Early History” argues that when Metallica was trying to find a place in the LA metal scene in the early 1980s, “American hard-rock scene was dominated by highly coiffed, smoothly-polished bands such as Styx, Journey and REO Speedwagon.” He claims that this made it hard for Metallica to “…play their [heavy] music and win over a crowd in a land where poseurs ruled and anything fast and heavy was ignored.” in David Rocher’s 1999 interview with Damian Montgomery, the frontman of Ritual Carnage, he praised Montgomery as “…an authentic, no-frills, poseur-bashing, nun-devouring kind of gentleman, an enthusiastic metalhead truly in love with the lifestyle he preaches… and unquestionably practises.
In 2002, “[m]etal guru Josh Wood” claimed that the “credibility of heavy metal” in North America is being destroyed by the genre’s demotion to “…horror movie soundtracks, wrestling events and, worst of all, the so-called ‘Mall Core’ groups like Limp Bizkit.” Wood claims that the “…true [metal] devotee path to metaldom is perilous and fraught with poseurs.” in an article on metal/hard rock frontman Axl Rose, entitled “Exhite-Boy Poseur”, Rose admitted that he has had “…time to reflect on heavy-metal posturing” of the last few decades. He notes that e thought we were so badass…[until] N.W.a. came out rapping about this world where you walk out of your house and you get shot.” at this point, Rose argues that “It was just so clear what stupid little white-boy poseurs we were.”
Christian heavy metal bands are often criticized within metal circles in a similar light; their faith an indicator to some extreme metal adherents as membership to an established authority, and therefore rendering Christian bands as “posers” and a contradiction to heavy metal’s purpose. some proponents argue personal faith in right hand path beliefs should not be drawn into question within metal, but concomitantly should not be promoted within it. in spite of this, several Norwegian black metal bands have even threatened violence (and in rare instances, exhibited it) towards Christian artists or believers, as demonstrated significantly in the early 1990s through a rash of church burnings throughout Scandinavia.
In place of typical dancing, metalheads are more likely to mosh or headbang, a movement in which the head is shaken up and down in time with the music (or indmilled in a circular motion, most often executed by fans with longer hair) while the lower body remains somewhat still (or using the arms to play the air guitar). The fast pace, tempo and time changes, and complex rhythm of most metal music makes traditional forms of dance difficult or at least very physically tiring to perform. as well, the male-oriented culture of heavy metal makes typical dancing out of place.
During the early 1980s, with the rise of thrash metal, elements of the hardcore punk culture began to be incorporated into metalhead lifestyle, some of the more prominent aspects of which included slamdancing and moshing, where fans would form rings in the crowd within which they would run into each other and/or push and shove one another and stage-diving, where fans climb onto the stage with the band and launch themselves into the crowd. later, crowd-surfing, where individuals are lifted and carried forward over the heads of others in the audience, also became popular. while this behavior was generally restricted to the punk and metalhead cultures during the 1980s, by the early 1990s moshing, stage-diving and crowd-surfing had spilled over to all spheres of alternative rock music.
Fans from the metalhead culture often make the “Corna” hand-signal formed by a fist with the “pinkie” and index fingers extended, known variously as the evil horns, the etal fist and other similar descriptors. The “Corna” was originally an occult sign used to ward off the evil spirits in Southern and Eastern Europe. an example of this can be found in the early chapters of Bram Stoker’s “Dracula”. this gesture was first popularized by Ronnie James Dio in the 1980s and was quickly adopted into the metalhead sub-culture.
Main article: Heavy metal fashion
Rob Halford wearing studded leather jacket
A heavy metal fan wearing a denim jacket with band patches and artwork
Another aspect of metalhead culture is its fashion. like the metal music, these fashions have changed over the decades, while keeping some core elements. Typically, the heavy metal fashions of the late 1970s 1980s comprised tight blue jeans or drill pants, motorcycle boots or hi-top sneakers and black t-shirts, worn with a sleeveless kutte of denim or leather emblazoned with woven patches and button pins from heavy metal bands. sometimes, a denim vest, emblazoned with album art “knits” (cloth patches) would be worn over a long-sleeved leather jacket. as with other musical subcultures of the era, such as punks, this jacket and its emblems and logos helped the wearer to announce their interests. During this period, metalheads often wore t-shirts with the emblem of bands.
This outfit could also be supplemented by jewellery and accessories that included studded leather wrist- and arm-bands, bullet belts (made of empty shell casings from belt-fed machine guns), chains and rings depicting skulls and other horror film-inspired designs. The hair was usually quite long, either at or beyond the shoulder or in a mullet (short top with long back).[citation needed]
While long hair had been a defining aspect of metal culture in the 1970s and 1980s, by the 1990s shorter hairstyles and even completely shaven heads had begun to grow in acceptance. a Neo-Nazist influence among some pockets of the heavy metal subculture was only partly responsible for this trend; many bands and artists of no clear political or philosophical persuasion that were choosing to either wear shorter hair or none at all. Beards and facial hair, especially goatees rose in popularity among metalheads in the 1990s.
The wave of “Hair Cutting” that has taken place throughout the more mainstream of American scenes has not seemed to effect the heavier, more underground genres. Band members and fans alike of genres such as Death Metal, and Black Metal still held true to the long hair, and tend to sport straight hair falling well below the shoulders. Long beards are also very popular and, in some cases, dreadlocks.[citation needed]
In the late 1990s, outside influences began infusing with metalhead culture once again. The rise of nu metal saw facets of hip-hop culture being introduced, including the adoption of sportswear, dreadlocks and African-American slang. The rising popularity of hardcore-infused metalcore since the 2000s brought with it shorter haircuts, usually dyed black, and a tendency toward favouring abel clothing and footwear.
Most recently around the mid-2000s, a renaissance of younger audiences have become interested in 1980s metal, and the rise of newer bands embracing older fashion ideals has led to a decidedly more 1980s-esque style of dress for metalheads. some commentators have noted that some of the new audience are young, urban hipsters who had “previously fetishized metal from a distance”. many young metalheads today grow hair below their shoulders (though short hair and moderate lengthed hair is still prominent) and wear black t-shirts and leather and denim jackets as 1980s metalheads did. Tight jeans have in fact come back into fashion in various rock genres as well as in heavy metal genres, just like in the 1980s, although jeans are not always blue, ranging from black to grey to even brighter colours.
International variations
Heavy metal music has a following in countries beyond the UK, where it first developed. in the 2000s, fans can be found in virtually every country in the world. even in some of the more conservative Muslim countries of the Middle East a tiny metal culture exists, though judicial and religious authorities do not always tolerate it. in 2003, more than a dozen members and fans of Moroccan heavy metal bands were imprisoned for “undermining the Muslim faith” through their “satanic” music.
^ Heavy Metal: The Music and Its Culture, Revised Edition by Deena Weinstein Da Capo Press; Revised edition (April 4, 2000) ISBN 0306809702 ISBN 978-0306809705. Page 102
^ Heavy Metal: The Music and Its Culture, Revised Edition by Deena Weinstein Da Capo Press; Revised edition (April 4, 2000) ISBN 0306809702 ISBN 978-0306809705. Page 294
^ “Three profiles of heavy metal fans: a taste for sensation and a subculture of alienation.” in Journal Qualitative Sociology. Publisher Springer Netherlands. ISSN 0162-0436 (Print) 1573-7837 (Online). Issue Volume 16, Number 4 / December, 1993. Pages 423-443
^ a b c d Heavy Metal: The Music and Its Culture, Revised Edition by Deena Weinstein Da Capo Press; Revised edition (April 4, 2000) ISBN 0306809702 ISBN 978-0306809705
^ a b Heavy Metal: The Music and Its Culture, Revised Edition by Deena Weinstein Da Capo Press; Revised edition (April 4, 2000) ISBN 0306809702 ISBN 978-0306809705
^ english-test.net/gre/vocabulary/words/184/gre-definitions.php#poseur
^ “Three profiles of heavy metal fans: a taste for sensation and a subculture of alienation.” in Journal Qualitative Sociology. Publisher Springer Netherlands. ISSN 0162-0436 (Print) 1573-7837 (Online). Issue Volume 16, Number 4 / December, 1993. Pages 423-443.
^ Metalheads: Heavy Metal Music and Adolescent Alienation – by Jeffrey Jensen Arnett – 1996 – Music – 196 pages.
^ Copyright 1988-2007 the Dark Legions Archive anus.com/metal/about/metal/orthodox/
^ Ron Quintana’s article on “Metallica['s] Early History”, first published in Thrash Metal, USA artistwd.com/joyzine/music/metallica/history.php
^ by David Rocher. CoC chats with Damian Montgomery of Ritual Carnage chroniclesofchaos.com/articles/chats/1-212_ritual_carnage.aspx
^ Christine Leonard’s FfwdWeekly Music column. Thursday, November 7, 2002 ffwdweekly.com/Issues/2002/1107/mus1.htm
^ “Exhite-Boy Poseur Axl Rose: Album delay is for the fans. Jada Yuan Published Sep 11, 2006 nymag.com/news/intelligencer/20338/
^ a b Khan-Harris, Keith. Extreme Metal: Music and Culture on the Edge. Oxford: Berg, 2006. ISBN 9781845203993
^ Norsk Black Metal (2003). Norwegian Broadcasting Corporation.
^ Grude, Torstein (1998). Satan Rides The Media.
^ Brandon Stosuy. “Heavy Metal: It’s alive and flourishing.” in Slate, Aug. 19, 2005. available at slate.com/id/2124692/
^ guardian.co.uk
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