{"id":419,"date":"2013-04-05T12:45:13","date_gmt":"2013-04-05T16:45:13","guid":{"rendered":"https:\/\/blogs.ethnos360.org\/susie-l\/?p=419"},"modified":"2021-12-06T19:35:24","modified_gmt":"2021-12-07T00:35:24","slug":"dear-mr-pole-vaulter","status":"publish","type":"post","link":"https:\/\/blogs.ethnos360.org\/susie-l\/2013\/04\/05\/dear-mr-pole-vaulter\/","title":{"rendered":"Dear Mr. Pole Vaulter"},"content":{"rendered":"<p>When I was in high school I often played the school harp in the hallway after school. People regularly stopped to talk to me. I remember that one day someone stopped to talk to me and asked about if it was difficult to transport a harp. I told him that yes, it was hard. But then he told me that he was a pole vaulter and that he needs to transport his 18 foot pole that doesn\u2019t fold or come apart. I then had to agree with him that that was much more complicated to transport than a harp.<\/p>\n<p>But if we both lived in My Country my harp (even though I only have a little one here) would be considered much more difficult to transport. The most common form of transportation here is the moped. I have seen people carrying long pieces of wood or metal, some of which have been at least 18 feet long, several times as they drive down on the road on a moped. So if my pole vaulter friend wanted to transport his pole here, he\u2019d just have to hold onto it as he drove along. On the other hand, I have never seen anyone drive down the road with a harp. I haven\u2019t tried it either yet. (But I did take it in a taxi and that worked. It cost an extra 40 cents for the harp to come along, but I figured that wouldn\u2019t break the bank too much.)<\/p>\n","protected":false},"excerpt":{"rendered":"<p>When I was in high school I often played the school harp in the hallway after school. People regularly stopped to talk to me. I remember that one day someone stopped to talk to me and asked about if it was difficult to transport a harp. I told him that yes, it was hard. But [&hellip;]<\/p>\n","protected":false},"author":945,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[1],"tags":[],"class_list":{"0":"post-419","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-uncategorized","7":"entry"},"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/posts\/419","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/users\/945"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/comments?post=419"}],"version-history":[{"count":0,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/posts\/419\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/media?parent=419"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/categories?post=419"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ethnos360.org\/susie-l\/wp-json\/wp\/v2\/tags?post=419"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}