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Human sacrifice is the act of killing one or more human beings, usually as an offering to a deity, as part of a religious ritual. Its typology closely parallels the various practices of ritual slaughter of animals and of religious sacrifice in general. Human sacrifice has been practiced in various cultures throughout history. Victims were typically ritually killed in a manner that was supposed to please or appease gods, spirits or the deceased, for example as a propitiatory offering, or as a retainer sacrifice when the King's servants are killed in order for them to continue to serve their master in the next life. Closely related practices found in some tribal societies are cannibalism and headhunting.[1] By the Iron Age, with the associated developments in religion (the Axial Age), human sacrifice was becoming less common throughout the Old World, and came to be looked down upon as barbaric in pre-modern times (Classical Antiquity). Blood libel is a false charge of ritual directed against the Jewish community by Christians in the Middle Ages, and the idea spread to other communities subsequently. This has subsequently been shown to be entirely without foundation, however it played a major role in the entrenchment of anti-semitic ideas.
In modern times, even the practice of animal sacrifice has virtually disappeared from all major religions (or has been re-cast in terms of ritual slaughter), and human sacrifice has become extremely rare. Most religions condemn the practice, and present-day secular laws treat it as murder. In a society which condemns human sacrifice, the term ritual murder is used.[2][3]
The idea of human sacrifice has its roots in deep prehistory,[4] in the evolution of human behaviour. From its historical occurrences it seems mostly associated with neolithic or nomadic cultures, on the emergent edge of civilization. Mythologically, it is closely connected with animal sacrifice. Walter Burkert has argued for such a fundamental identity of animal and human sacrifice in the connection of a hunting hypothesis which traces the emergence of human religious behaviour to the beginning of behavioural modernity in the Upper Paleolithic (roughly 50,000 years ago).
Human sacrifice has been practiced on a number of different occasions and in many different cultures. The various rationales behind human sacrifice are the same that motivate religious sacrifice in general. Human sacrifice is intended to bring good fortune and to pacify the gods, for example in the context of the dedication of a completed building like a temple or bridge. There is a Chinese legend that there are thousands of people entombed in the Great Wall of China.
In ancient Japan, legends talk about hitobashari ("human pillar"), in which maidens were buried alive at the base or near some constructions to protect the buildings against disasters or enemy attacks,[5] and an almost identical trope/motif appears in the Serbian epic poem The Building of Skadar where a sacrifice of a young mother still nursing her child will keep the city of Skadar (today Shkodër in the northern tip of Albania) walls from an evil Vila.[6][7]
For the re-consecration of the Great Pyramid of Tenochtitlan in 1487, the Aztecs reported that they killed about 80,400 prisoners over the course of four days. According to Ross Hassig, author of Aztec Warfare, "between 10,000 and 80,400 persons" were sacrificed in the ceremony.[8]
Human sacrifice can also have the intention of winning the gods' favour in warfare. In Homeric legend, Iphigeneia was to be sacrificed by her father Agamemnon for success in the Trojan War. According to the Bible, Jephthah vowed to devote to God the first creature to come out of his house to meet him if he won the battle against the Ammonites. Judges 11:30-31; "And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hands, Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will Him a burnt offering." His daughter was the first to come out and meet him. Judges 11:34; "And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter." The Bible elsewhere condemns child sacrifice. Deut 18:10 explicitly states "Let no one be found among you who sacrifices their son or daughter in the fire". Jer 7:31 states that sacrificing a child by fire, even to Him, had never been commanded nor entered God's mind.
In some notions of an afterlife, the deceased will benefit from victims killed at his funeral. Mongols, Scythians, early Egyptians and various Mesoamerican chiefs could take most of their household, including servants and concubines, with them to the next world. This is sometimes called a "retainer sacrifice", as the leader's retainers would be sacrificed along with their master, so that they could continue to serve him in the afterlife.
Another purpose is divination from the body parts of the victim. According to Strabo, Celts stabbed a victim with a sword and divined the future from his death spasms.[9]
Headhunting is the practice of taking the head of a killed adversary, for ceremonial or magical purposes, or for reasons of prestige. It was found in many pre-modern tribal societies.
Human sacrifice may be a ritual practiced in a stable society, and may even be conductive to enhance societal bonds (see: Sociology of religion), both by creating a bond unifying the sacrificing community, and in combining human sacrifice and capital punishment, by removing individuals that have a negative effect on societal stability (criminals, religious heretics, foreign slaves or prisoners of war). But outside of civil religion, human sacrifice may also result in outbursts of "blood frenzy" and mass killings that destabilize society. The bursts of capital punishment during European witch-hunts, or during the French Revolutionary Reign of Terror show similar sociological patterns[citation needed] (see also Moral panic).
Many cultures show traces of prehistoric human sacrifice in their mythologies and religious texts, but ceased the practice before the onset of historical records. Some see the story of Abraham and Isaac (Genesis 22) as an example of an etiological myth explaining the abolition of human sacrifice. The Vedic Purushamedha (literally "human sacrifice") is already a purely symbolic act in its earliest attestation. According to Pliny the Elder, human sacrifice in Ancient Rome was abolished by a senatorial decree in 97 BCE, although by this time the practice had already become so rare that the decree was mostly a symbolic act. Human sacrifice once abolished is typically replaced by either animal sacrifice, or by the "mock-sacrifice" of effigies, such as the Argei in ancient Rome.
There may be evidence of retainer sacrifice in the early dynastic period at Abydos, when on the death of a King he would be accompanied with servants, and possibly high officials, who would continue to serve him in eternal life. The skeletons that were found had no obvious signs of trauma, leading to speculation that the giving up of life to serve the King may have been a voluntary act, possibly carried out in a drug induced state. At about 2800 BCE any possible evidence of such practices disappeared, though echoes are perhaps to be seen in the burial of statues of servants in Old Kingdom tombs.[10][11]
Retainer sacrifice was practised within the royal tombs of ancient Mesopotamia. Courtiers, guards, musicians, handmaidens and grooms died, presumed to have taken poison.[12][13] A new examination of skulls from the royal cemetery at Ur, discovered in Iraq almost a century ago, appears to support a more grisly interpretation of human sacrifices associated with elite burials in ancient Mesopotamia than had previously been recognized, say archaeologists. Palace attendants, as part of royal mortuary ritual, were not dosed with poison to meet death serenely. Instead, a sharp instrument such as a pike was driven into their heads.[14]
References in the Bible point to an awareness of human sacrifice in the history of ancient near-eastern practice. During a battle with the Israelites the king of Moab gives his firstborn son and heir as a whole burnt offering (olah, as used of the Temple sacrifice) (2 Kings 3:27).[15]
In Genesis 22 as well as the Qur'an, there is a story about Abraham's binding of Isaac, although in the Qur'an the name of the son is not mentioned and assumed to be Ismail. In both the Qur'an's and Bible's version of the story, God tests Abraham by asking him to present his son, Isaac, as a sacrifice on Mount Moriah. Abraham agrees to this command without arguing. The story ends with an angel stopping Abraham at the last minute and making Isaac's sacrifice unnecessary by providing a ram, caught in some nearby bushes, to be sacrificed instead. Many Bible scholars have suggested this story's origin was a remembrance of an era when human sacrifice was abolished in favour of animal sacrifice.[16][17]
Another possible instance of human sacrifice mentioned in the Bible is the sacrifice of Jephthah's daughter in Judges 11. Jephthah vows to sacrifice to God whatsoever comes to greet him at the door when he returns home if he is victorious. The vow is stated in Judges 11:31 as "Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer Him a burnt offering." When he returns from battle, his virgin daughter runs out to greet him. She begs for, and is granted, "two months to roam the hills and weep with my friends", after which "he [Jephthah] did to her as he had vowed." According to some commentators of the rabbinic Jewish tradition, Jepthah's daughter was not sacrificed, but was forbidden to marry and remained a spinster her entire life, fulfilling the vow that she would be devoted to the Lord.[18]
According to Roman and Greek sources, Phoenicians and Carthaginians sacrificed infants to their gods. The bones of numerous infants have been found in Carthaginian archaeological sites in modern times but the subject of child sacrifice is controversial.[19][dead link] In a single child cemetery called the Tophet by archaeologists, an estimated 20,000 urns were deposited.[20]
Plutarch (ca. 46–120 CE) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. Livy and Polybius do not. The Bible asserts that children were sacrificed at a place called the Tophet ("roasting place") to the god Moloch. According to Diodorus Siculus' account of the Carthaginians:[21]
" | There was in their city a bronze image of Cronus extending its hands, palms up and sloping toward the ground, so that each of the children when placed thereon rolled down and fell into a sort of gaping pit filled with fire. | " |
Plutarch, however claims that the children were already dead at the time, having been killed by their parents, whose consent—as well as that of the children—was required; Tertullian explains the acquiescence of the children as a product of their youthful trustfulness.[21]
The accuracy of such stories is disputed by some modern historians and archaeologists.[22]
There is archaeological evidence of human sacrifice in Neolithic to Eneolithic Europe. Retainer sacrifices seem to have been common in early Indo-European religion. For example, the Luhansk sacrificial site shows evidence of human sacrifice in the Yamna culture.
References to human sacrifice can be found in Greek historical accounts as well as mythology. In the Histories, Herodotus talks about sacrifice of victims by the Athenians at the Acropolis, during the second Greco-Persian war in 480 BC.[23] The human sacrifice in mythology, the deus ex machina salvation in some versions of Iphigeneia (who was about to be sacrificed by her father Agamemnon) and her replacement with a deer by the goddess Artemis, may be a vestigial memory of the abandonment and discrediting of the practice of human sacrifice among the Greeks in favour of animal sacrifice.
In ancient Rome, human sacrifice was infrequent but documented. Dionysius of Halicarnassus[24] says that the ritual of the Argei, in which straw figures were tossed into the Tiber river, may have been a substitute for an original offering of elderly men. After the Roman defeat at Cannae two Gauls and two Greeks in male-female couples were buried under the Forum Boarium, in a stone chamber used for the purpose at least once before.[25] The rite was apparently repeated in 113 BC, preparatory to an invasion of Gaul.[26] According to Pliny the Elder, human sacrifice was banned by law during the consulship of Publius Licinius Crassus and Gnaeus Cornelius Lentulus in 97 BCE, although by this time it was so rare that the decree was largely symbolic.[27] Captured enemy leaders were only occasionally executed at the conclusion of a Roman triumph, and the Romans themselves did not consider these deaths a sacrificial offering.[citation needed] Gladiator combat was thought by the Romans to have originated as fights to the death among war captives at the funerals of Roman generals, and Christian polemicists such as Tertullian considered deaths in the arena to be little more than human sacrifice.[28]
According to Roman sources, Celtic Druids engaged extensively in human sacrifice.[29] According to Julius Caesar, the slaves and dependents of Gauls of rank would be burnt along with the body of their master as part of his funerary rites.[30] He also describes how they built wicker figures that were filled with living humans and then burned.[31] According to Cassius Dio, Boudica's forces impaled Roman captives during her rebellion against the Roman occupation, to the accompaniment of revelry and sacrifices in the sacred groves of Andate.[32] Different gods reportedly required different kinds of sacrifices. Victims meant for Esus were hanged, those meant for Taranis immolated and those for Teutates drowned. Some, like the Lindow Man, may have gone to their deaths willingly.
Contradicting the Roman sources, more recent scholarship finds that "there is little archeological evidence" of human sacrifice by the Celts, and suggests the likelihood that Greeks and Romans disseminated negative information out of disdain for the barbarians.[33] There is no evidence of the practices Caesar described, and the stories of human sacrifice appear to derive from a single source, Poseidonius, whose claims are unsupported.[34]
Archaeological evidence from the British Isles seems to indicate that human sacrifice may have been practised, over times long pre-dating any contact with Rome. Human remains have been found at the foundations of structures from the Neolithic time to the Roman era, with injuries and in positions that argue for their being foundation sacrifices.[citation needed]
Skeletons belonging to as many as 150 people and dating back to about the time of the Roman conquest were discovered in Alveston, England.[35]
Ritualised decapitation survives in the archaeological record such as the example of 12 headless corpses at the French late Iron Age sanctuary of Gournay-sur-Aronde.[36]
Human sacrifice was not a particularly common occurrence among the Germanic peoples, being resorted to in exceptional situations arising from crises of an environmental (crop failure, drought, famine) or social (war) nature, often thought to derive at least in part from the failure of the king to establish and/or maintain prosperity and peace (árs ok friðar) in the lands entrusted to him.[37] In later Scandinavian practice, human sacrifice appears to have become more institutionalised, and was repeated as part of a larger sacrifice on a periodic basis (according to Adam of Bremen every nine years).[38]
Evidence of Germanic practices of human sacrifice predating the Viking Age depend on archaeology and on a few scattered accounts in Greco-Roman ethnography. For example, Tacitus reports Germanic human sacrifice to (what he interprets as) Mercury, and to Isis specifically among the Suebians. Jordanes reports how the Goths sacrificed prisoners of war to Mars, suspending the severed arms of the victims from the branches of trees.
By the 10th century, Germanic paganism had become restricted to Scandinavia. One account by Ahmad ibn Fadlan as part of his account of an embassy to the Volga Bulgars in 921 claims that Norse warriors were sometimes buried with enslaved women with the belief that these women would become their wives in Valhalla. In his description of the funeral of a Scandinavian chieftain, a slave volunteers to die with a Norseman. After ten days of festivities, she is stabbed to death by an old woman, a sort of priestess who is referred to as Völva or "Angel of Death", and burnt together with the deceased in his boat. This practice is evidenced archaeologically, with many male warrior burials (such as the ship burial at Balladoole on the Isle of Man, or that at Oseberg in Norway[39]) also containing female remains with signs of trauma.
According to Adémar de Chabannes, just before his death in 932 or 933 Rollo (founder and first ruler of the Viking principality of Normandy) practised human sacrifices to appease the pagan gods, and at the same time made gifts to the churches in Normandy.[40]
Adam von Bremen recorded human sacrifices to Odin in 11th-century Sweden, at the Temple at Uppsala, a tradition which is confirmed by Gesta Danorum and the Norse sagas. According to the Ynglinga saga, king Domalde was sacrificed there in the hope of bringing greater future harvests and the total domination of all future wars. The same saga also relates that Domalde's descendant king Aun sacrificed nine of his own sons to Odin in exchange for longer life, until the Swedes stopped him from sacrificing his last son, Egil.
Heidrek in the Hervarar saga agrees to the sacrifice of his son in exchange for the command over a fourth of the men of Reidgotaland. With these, he seizes the entire kingdom and prevents the sacrifice of his son, dedicating those fallen in his rebellion to Odin instead.
Sixth century Byzantine emperor Mauricius's Strategikon wrote of the Slavs:[41]
" | They don't hold their prisoners indefinitely, like other people, but, limiting their time as prisoners, offer them a choice: either to ransom their way back to home or to stay where they are, as free man and friends.[42] | " |
In the 10th century, Persian explorer Ahmad ibn Rustah described funerary rights for the Rus' (Scandinavian Viking traders in northeastern Europe) including the sacrifice of a young female slave.[43] Leo the Deacon describes prisoner sacrifice by the Rus' led by Sviatoslav during the Russo-Byzantine War "in accordance with their ancestral custom."[44]
According to the 12th-century Russian Primary Chronicle, prisoners of war were sacrificed to the supreme Slavic deity Perun. Sacrifices to pagan gods, along with paganism itself, were banned after the Baptism of Rus by Prince Vladimir I in the 980s.[45]
Archeological findings indicate that the practice may have been widespread, at least among slaves, judging from mass graves containing the cremated fragments of a number of different people.[43]
The ancient Chinese are known to have made sacrifices of young men and women to river deities, and to have buried slaves alive with their owners upon death as part of a funeral service. This was especially prevalent during the Shang and Zhou Dynasties. During the Warring States period, Ximen Bao of Wei demonstrated to the villagers that sacrifice to river deities was actually a ploy by crooked priests to pocket money.[46] In Chinese lore, Ximen Bao is regarded as a folk hero who pointed out the absurdity of human sacrifice.
The sacrifice of a high-ranking male's slaves, concubines or servants upon his death (called Xun Zang 殉葬 or Sheng Xun 生殉) was a more common form. The stated purpose was to provide companionship for the dead in the afterlife. In earlier times the victims were either killed or buried alive, while later they were usually forced to commit suicide.
Funeral human sacrifice was widely practiced in the ancient Chinese state of Qin. According to the Records of the Grand Historian by Han Dynasty historian Sima Qian, the practice was started by Duke Wu, the tenth ruler of Qin, who had 66 people buried with him in 678 BC. The fourteenth ruler Duke Mu had 177 people buried with him in 621 BC, including three senior government officials.[47][48] Afterwards the people of Qin wrote the famous poem Yellow Bird to condemn this barbaric practice, later compiled in the Confucian Classic of Poetry.[49] The tomb of the eighteenth ruler Duke Jing of Qin, who died in 537 BC, has been excavated. More than 180 coffins containing the remains of 186 victims were found in the tomb.[50][51] The practice would continue for nearly three centuries until Duke Xian of Qin abolished it in 384 BC. Modern historian Ma Feibai considers the significance of Duke Xian's abolition of human sacrifice to Chinese history comparable to that of Abraham Lincoln's abolition of slavery to American history.[48][52]
After the abolition by Duke Xian, funeral human sacrifice became relatively rare throughout the central parts of China. However, the Hongwu Emperor of the Ming Dynasty revived it in 1395 when his second son died and two of the prince's concubines were sacrificed. In 1464, the Zhengtong Emperor in his will forbade the practice for Ming emperors and princes.
Human sacrifice was also practised by the Manchus. Following Nurhaci's death, his wife, Lady Abahai, and his two lesser consorts committed suicide. During the Qing Dynasty, sacrifice of slaves was banned by the Kangxi Emperor in 1673.
Human sacrifice, including cannibalism, was thought to be practiced in Tibet prior to the arrival of Buddhism in the 7th century.[53]
The prevalence of human sacrifice in medieval Buddhist Tibet is less clear. The Lamas, as professing Buddhists, could not condone blood sacrifices, and they replaced the human victims with effigies made from dough. This replacement of human victims with effigies is attributed to Padmasambhava, a Tibetan saint of the mid-8th century, in Tibetan tradition.[54]
Nevertheless, there is some evidence that outside of lamaism, there were practices of tantric human sacrifice which survived throughout the medieval period, and possibly into modern times. The 15th-century Blue Annals, a seminal document of Tibetan Buddhism, reports upon how in 13th Century Tibet the so-called "18 robber-monks" slaughtered men and women for their corrupt tantric ceremonies.[55] Such practices of human sacrifice as there was in medieval Tibet was mostly replaced by animal sacrifice, or the self-infliction of wounds in religious ritual, by the 20th century[citation needed]. A systematic survey of evidence for human sacrifice in 20th-century Tibet turns up three instances:
Based on this evidence, Grunfeld (1996) concludes that it cannot be ruled out that isolated instances of human sacrifice did survive in remote areas of Tibet until the mid-20th century, but they must have been rare enough to have left no more traces than the evidence cited above.[58]
The earliest evidence for human sacrifice in the Indian subcontinent dates back to the Bronze Age Indus Valley Civilization. An Indus seal from Harappa depicts the upside-down nude female figure with legs outspread and a plant issuing from the womb. The reverse side of the seal depicts a man holding a sickle and a woman seated on the ground in a posture of prayer. Many scholars interpret this scene as a human sacrifice in honor of the Mother-Goddess.[59][60][61][62]
Regarding possible Vedic mention of human sacrifice, the prevailing 19th-century view, associated above all with Henry Colebrooke, was that human sacrifice had little scriptural warrant, and did not actually take place. Those verses which referred to purushamedha were meant to be read symbolically[63] or as a "priestly fantasy". However, Rajendralal Mitra published a defence of the thesis that human sacrifice, as had been practised in Bengal, was a continuation of traditions dating back to Vedic periods.[64] Hermann Oldenberg held to Colebrooke's view; but Jan Gonda underlined its disputed status.
Human and animal sacrifice became less common during the post-Vedic period, as ahimsa (non-violence) became part of mainstream religious thought. This may correspond to the impact of Sramanic religions such as Buddhism and Jainism. The Chandogya Upanishad (3.17.4) includes ahimsa in its list of virtues.[63]
It was agreed even by Colebrooke, however, that by the Puranic period—at least at the time of the writing of the Kalika-Purana, human sacrifice was accepted. The Kalika Purana was composed in Northeast India in the 11th century. The text states that blood sacrifice is only permitted when the country is in danger and war is expected. According to the text, the performer of a sacrifice will obtain victory over his enemies.[63] In the medieval period, it became increasingly common. In the 7th century, Banabhatta, in a description of the dedication of a temple of Chandika, describes a series of human sacrifices; similarly, in the 9th century, Haribhadra describes the sacrifices to Chandika in Odisha.[65] The town of Kuknur in North Karnataka there exists an ancient Kali temple, built around the 8-9th century AD, which has a history of human sacrifices.[65]
Human sacrifices were carried out in connection with the worship of Shakti until approximately the early modern period, and in Bengal perhaps as late as the early 19th century.[66] Although not accepted by larger section of Hindu culture, certain tantric cults performed human sacrifice until around the same time, both actual and symbolic; it was a highly ritualised act, and on occasion took many months to complete.[66]
The Khonds, an aboriginal tribe of India, inhabiting the tributary states of Odisha and Andhra Pradesh, became notorious, on the British occupation of their district about 1835, from the prevalence and cruelty of the human sacrifices they practised.[67]
In Ancient Hawaii, a luakini temple, or luakini heiau, was a Native Hawaiian sacred place where human and animal blood sacrifices were offered. Kauwa, the outcast or slave class, were often used as human sacrifices at the luakini heiau. They are believed to have been war captives, or the descendents of war captives. They were not the only sacrifices; law-breakers of all castes or defeated political opponents were also acceptable as victims.[68][69]
The people of Fiji practised widow-strangling. When Fijians adopted Christianity, widow-strangling was abandoned.[70]
Some of the most famous forms of ancient human sacrifice were performed by various Pre-Columbian civilizations in the Americas[71] that included the sacrifice of prisoners as well as voluntary sacrifice. Friar Marcos de Niza (1539) writing of the "Chichimecas": that from time to time "they of this valley cast lots whose luck (honour) it shall be to be sacrificed, and they make him great cheer, on whom the lot falls, and with great joy they crown him with flowers upon a bed prepared in the said ditch all full of flowers and sweet herbs, on which they lay him along, and lay great store of dry wood on both sides of him, and set it on fire on either part, and so he dies" and "that the victim took great pleasure" in being sacrificed.[72]
The Mixtec players of the Mesoamerican ballgame were sacrificed when the game was used to resolve a dispute between cities. The rulers would play a game instead of going to battle. The losing ruler would be sacrificed. The ruler "Eight Deer" was considered a great ball player and won several cities this way, was eventually sacrificed, as he attempted to go beyond lineage-governing practices, and try create an empire.[73]
The Maya held the belief that cenotes or limestone sinkholes were portals to the underworld and sacrificed human beings and tossed them down the cenote to please the water god Chaac. The most notable example of this is the "Sacred Cenote" at Chichén Itzá where extensive excavations have recovered the remains of 42 individuals, half of them under twenty years old.
Only in the Post-Classic era did this practice become as frequent as in central Mexico.[74] In the Post-Classic period, the victims and the altar are represented as daubed in a hue now known as Maya Blue, obtained from the añil plant and the clay mineral palygorskite.[75]
The Aztecs were particularly noted for practicing human sacrifice on a large scale; an offering to Huitzilopochtli would be made to restore the blood he lost, as the sun was engaged in a daily battle. Human sacrifices would prevent the end of the world that could happen on each cycle of 52 years. In the 1487 re-consecration of the Great Pyramid of Tenochtitlan some estimate that 80,400 prisoners were sacrificed[76][77] though numbers are difficult to quantify as all obtainable Aztec texts were destroyed by Christian missionaries during the period 1528–1548.[78]
According to Ross Hassig, author of Aztec Warfare, "between 10,000 and 80,400 people" were sacrificed in the ceremony. The old reports of numbers sacrificed for special feasts have been described as "unbelievably high" by some authors[78] and that on cautious reckoning, based on reliable evidence, the numbers would have been in the hundreds for yearly feasts in Tenochtitlan.[78] The real number of sacrificed victims during the 1487 consecration is unknown.
Michael Harner, in his 1997 article The Enigma of Aztec Sacrifice, estimates the number of persons sacrificed in central Mexico in the 15th century as high as 250,000 per year. Fernando de Alva Cortés Ixtlilxochitl, a Mexica descendant and the author of Codex Ixtlilxochitl, claimed that one in five children of the Mexica subjects was killed annually. Victor Davis Hanson argues that an estimate by Carlos Zumárraga of 20,000 per annum is more plausible. Other scholars believe that, since the Aztecs always tried to intimidate their enemies, it is more likely that they could have inflated the number as a propaganda tool.[79][80]
Tlaloc would require weeping boys in the first months of the Aztec calendar to be ritually murdered.
Sacrifices to Xipe Totec were bound to a post and shot full of arrows. The dead victim would be skinned and a priest would use the skin. Earth mother Teteoinnan required flayed female victims.
The peoples of the Southeastern United States known as the Mississippian culture (800 to 1600 CE) practiced human sacrifice, as some artifacts have been interpreted as depicting such acts.[81] Mound 72 at Cahokia (the largest Mississippian site), located near modern St. Louis, Missouri, was found to have numerous pits filled with mass burials thought to have been retainer sacrifices. One of several similar pit burials had the remains of 53 young women who had been strangled and neatly arranged in two layers. Another pit held 39 men, women and children who showed signs of dying a violent death before being unceremoniously dumped into the pit. Several examples showed signs of not having been fully dead when buried and had tried to claw their way to the surface. On top of these people another group had been neatly arranged on litters made of cedar poles and cane matting. Another group of four individuals found in the mound were interred on a low platform, with their arms interlocked. They had had their heads and hands removed. The most spectacular burial at the mound is the "Birdman burial". This was the burial of a tall man in his 40s, now thought to have been an important early Cahokian ruler. He was buried on an elevated platform covered by a bed of more than 20,000 marine-shell disc beads arranged in the shape of a falcon,[82] with the bird's head appearing beneath and beside the man's head, and its wings and tail beneath his arms and legs. Below the birdman was another man, buried facing downward. Surrounding the birdman were several other retainers and groups of elaborate grave goods.[83][84]
A ritual sacrifice of retainers and commoners upon the death of an elite personage is also attested in the historical record among the last remaining fully Mississippian culture, the Natchez. Upon the death of "Tattooed Serpent" in 1725, the war chief and younger brother of the "Great Sun" or Chief of the Natchez; two of his wives, one of his sisters (nicknamed La Glorieuse by the French), his first warrior, his doctor, his head servant and the servant's wife, his nurse, and a craftsman of war clubs all chose to die and be interred with him, as well as several old women and an infant who was strangled by his parents.[85] Great honor was associated with such a sacrifice, and their kin was held in high esteem.[86] After a funeral procession with the chiefs body carried on a litter made of cane matting and cedar poles ended at the temple (which was located on top of a low platform mound); the retainers with their faces painted red and drugged with large doses of nicotine, were ritually strangled. Tattooed Serpent was then buried in a trench inside the temple floor and the retainers were buried in other locations atop the mound surrounding the temple. After a few months time the bodies were dis-interred and their defleshed bones were stored as bundle burials in the temple.[85]
The Pawnee practiced an annual Morning Star Ceremony, which included the sacrifice of a young girl. Though the ritual continued, the sacrifice was discontinued in the 19th century.[87] The Iroquois are said to have occasionally sent a maiden to the Great Spirit.[88]
The torture of war captives by the tribes of the Eastern Woodlands cultural region also seems to have had sacrificial motivations. See Captives in American Indian Wars
The Incas practiced human sacrifice, especially at great festivals or royal funerals where retainers died to accompany the dead into the next life.[89] The Moche of Northern Peru sacrificed teenagers en masse, as archaeologist Steve Bourget found when he uncovered the bones of 42 male adolescents in 1995.[90]
The study of the images seen in Moche art has enabled researchers to reconstruct the culture's most important ceremonial sequence, which began with ritual combat and culminated in the sacrifice of those defeated in battle. Dressed in fine clothes and adornments, armed warriors faced each other in ritual combat. In this hand-to-hand encounter the aim was to remove the opponent's headdress rather than kill him. The object of the combat was the provision of victims for sacrifice. The vanquished were stripped and bound, after which they were led in procession to the place of sacrifice. The captives are portrayed as strong and sexually potent. In the temple, the priests and priestesses would prepare the victims for sacrifice. The sacrificial methods employed varied, but at least one of the victims would be bled to death. His blood was offered to the principal deities in order to please and placate them.[91]
The Inca of Peru also made human sacrifices. As many as 4,000 servants, court officials, favorites, and concubines were killed upon the death of the Inca Huayna Capac in 1527, for example.[92] A number of mummies of sacrificed children have been recovered in the Inca regions of South America, an ancient practice known as capacocha. The Incas performed child sacrifices during or after important events, such as the death of the Sapa Inca (emperor) or during a famine.[90]
Human sacrifice was common in West African states up to and during the 19th century. The Annual customs of Dahomey was the most notorious example, but sacrifices were carried out all along the West African coast and further inland. Sacrifices were particularly common after the death of a King or Queen, and there are many recorded cases of hundreds or even thousands of slaves being sacrificed at such events. Sacrifices were particularly common in Dahomey, in the Benin Empire, in what is now Ghana, and in the small independent states in what is now southern Nigeria. According to R. J. Rummel, "Just consider the Grand Custom in Dahomey: When a ruler died, hundreds, sometimes even thousands, of prisoners would be slain. In one of these ceremonies in 1727, as many as 4,000 were reported killed. In addition, Dahomey had an Annual Custom during which 500 prisoners were sacrificed."[93]
In the Asante region of modern day Ghana, human sacrifice was often combined with capital punishment.[94]
In the northern parts of West Africa, human sacrifice had become rare early as Islam became more established in these areas such as the Hausa States. Human sacrifice was officially banned in the remainder of West African states only by coercion, or in some cases annexation, by either the British or French. An important step was the British coercing the powerful Egbo secret society to oppose human sacrifice in 1850. This society was powerful in a large number of states in what is now south-eastern Nigeria. Nonetheless, human sacrifice continued, normally in secret, until West Africa came under firm colonial control.
The Leopard men were a West African secret society active into mid-1900s that practised cannibalism. In theory, the ritual cannibalism would strengthen both members of the society as well as their entire tribe.[95] In Tanganyika, the Lion men committed an estimated 200 murders in a single three-month period.[96]
Current religious thinking views the Akedah as central to the replacement of human sacrifice; while some Talmudic scholars assert the replacement was the sacrifice of animals at the Temple—using Exodus 13:2–12f; 22:28f; 34:19f; Numeri 3:1ff; 18:15; Deuteronomy 15:19—others view that as superseded by the symbolic pars-pro-toto sacrifice of circumcision. Leviticus 20:2 and Deuteronomy 18:10 specifically outlaw the giving of children to Moloch, making it punishable by stoning; the Tanakh subsequently denounces human sacrifice as barbaric customs of Baal worshippers (e.g. Psalms 106:37ff).
Judges chapter 11 contains a story in which a Judge named Jephthah makes a vow to God to sacrifice the first thing that comes out of the door of his house in exchange for God's help with a military battle against the Ammonites. Much to his dismay, his only daughter greeted him upon his triumphant return. Judges 11:39 states that Jephthah kept his vow. According to the commentators of the rabbinic Jewish tradition, Jepthah's daughter was not sacrificed, but was forbidden to marry and remained a spinster her entire life, fulfilling the vow that she would be devoted to the Lord.[18] The 1st-century CE Jewish historian Flavius Josephus, however, understood this to mean that Jephthah burned his daughter on Yahweh's altar,[97] whilst pseudo-Philo, late first century CE, wrote that Jephthah offered his daughter as a burnt offering because he could find no sage in Israel who would cancel his vow.[citation needed]
In Christianity, the belief developed that the story of Isaac's binding was foreshadowing for the sacrifice of Jesus, whose sacrifice and resurrection allowed the sins of mankind to be washed away. There is a tradition that the site of the binding of Isaac, Moriah, was also the city of Jesus's future crucifixion.[98] The beliefs of most Christian denominations hinge upon the substitutionary atonement of the sacrifice of Jesus, which is necessary for salvation in the afterlife. Each individual person must participate in, and/or receive the benefits of, this sacrifice for the atonement of their sins. Early Christian sources explicitly described this event as a sacrificial offering, with Jesus in the role of both priest and victim, although starting with the Enlightenment, some writers, such as John Locke, have disputed the model of Jesus' death as a propitiatory sacrifice.[99]
Eastern Orthodox and Roman Catholic Christians believe that this sacrifice is made present in the sacrament of the Eucharist. In this tradition, bread and wine, offered in a liturgical ritual, transforms into the "Real Presence," (the literal Body and Blood of Jesus Christ). Receiving the Eucharist is a central part of the religious life of Catholic and Orthodox Christians.[100][101] Most Protestant traditions do not share the belief in the Real Presence but otherwise are varied, for example, they may believe that in the bread and wine, Christ is present only spiritually, not in the sense of a change in substance (Methodism)[102] or that the bread and wine of communion are a merely symbolic reminder (Baptist).[103] Although early Christians in the Roman Empire were accused of being cannibals,[104] practices such as human sacrifice were abhorrent to them.[105]
The Qur'an strongly condemns human sacrifice, as a "grave error and sinful act"[106] and an "ignorant, foolish act of those that have gone astray."[107]
Many traditions of Eastern religions including Hinduism, Buddhism and Jainism embrace the doctrine of ahimsa (non-violence) which imposes vegetarianism and outlaws animal as well as human sacrifice.
In the case of Buddhism, both bhikkhus (monks) and bhikkhunis (nuns) were forbidden to take life in any form as part of the monastic code, while non-violence was promoted among laity through encouragement of the Five Precepts. Across the Buddhist world both meat and alcohol are strongly discouraged as offerings to a Buddhist altar, with the former being synonymous with sacrifice, and the latter a violation of the Five Precepts.
In Hinduism, the principle of ahimsa appears in Vedas,[108] Upnishad.[109] In Manu Smrti the same text, however, also exempts religious sacrifice from the notion of "violence" since the victim of the sacrifice was taken to benefit from the act as it would be reborn in a higher position.[110]
In the 19th and 20th centuries, prominent figures of Indian spirituality such as Swami Vivekananda,[111] Ramana Maharshi,[112] Swami Sivananda[113] and A.C. Bhaktivedanta Swami[114] emphasised the importance of ahimsa.
Groups that have had such accusations leveled against them include blood libel against the Jews by Apion in the 30s CE,[115] Christians in the Roman empire later allegations of a Jewish conspiracy and the witch hunts of the 16th and 17th centuries.[116] In the 20th century, blood libel accusations re-emerged as part of the satanic ritual abuse moral panic.[116]
The People's Republic of China as well as Chinese nationalists in the Republic of China in their effort to discredit Tibetan lamaism make frequent and emphatic reference to the historical human sacrifice in Tibet, portraying the 1950 People's Liberation Army invasion of Tibet as an act of humanitarian intervention. According to Chinese sources, in the year 1948, 21 individuals were murdered by state sacrificial priests from Lhasa as part of a ritual of enemy destruction, because their organs were required as magical ingredients.[117] The Tibetan Revolutions Museum established by the Chinese in Lhasa has numerous morbid ritual objects on display to illustrate these claims.[118] In Taiwan, Li Ao in his TV talk show in 2006 claimed that the Dalai Lama had commanded human sacrifices, asking his followers to "tear out human skin" for "some religious ceremony".[119] Most of the human remains that the Chinese exhibit as gruesome evidence of Tibetan human sacrifice are in fact body parts of people who died of natural causes which were collected after sky burial and preserved as relics.[58]
In March, 2010, a 26-year-old labourer was killed by fellow workers on the orders of the owners after a fortune teller suggested that a human sacrifice would yield highly-prized red bricks.[120]
Human sacrifice is illegal in India. But a few cases do occur in remote and underdeveloped regions of the country, where modernity has not penetrated well and tribal/semi-tribal groups adhere to cultural practices as they did over the course of millennia. According to the Hindustan Times, there was an incident of human sacrifice in western Uttar Pradesh in 2003.[121] Similarly, police in Khurja reported "dozens of sacrifices" in the period of half a year in 2006, by followers of Kali, the goddess of power.[122][123][124][125][126]
Human sacrifice, in the context of religious ritual, still occurs in other traditional religions, for example in muti killings in Eastern Africa and West African Vodun. When the purpose of the practice is to procure wealth for the one who commissions the act, a human sacrifice is called a Money ritual. Human sacrifice is no longer officially condoned in any country, and such cases are regarded as murder.
In January, 2008, Milton Blahyi of Liberia confessed being part of human sacrifices which "included the killing of an innocent child and plucking out the heart, which was divided into pieces for us to eat." He fought against Charles Taylor's militia.[127]
On June 2005, a report by BBC revealed that boys from Africa were being trafficked to UK for human sacrifice. It noted that children were beaten and murdered after being labelled as witches by pastors.[128]
A 1989 book by investigative journalist Patrick Tierney documents a modern ritual human sacrifice during the devastating earthquake and tsunami of 1960 by a Machi of the Mapuche in the Lago Budi community.[129]
The victim, 5-year-old José Luis Painecur, had his arms and legs removed by Juan Pañán and Juan José Painecur (the victim's grandfather), and was stuck into the sand of the beach like a stake. The waters of the Pacific Ocean then carried the body out to sea. The sacrifice was rumoured to be at the behest of local machi, Juana Namuncurá Añen. The two men were charged with the crime and confessed, but later recanted. They were released after two years. A judge ruled that those involved in these events had "acted without free will, driven by an irresistible natural force of ancestral tradition."
The story is also mentioned in a Time magazine article from that year, although with much less detail.[130]
Ritual killings perpetrated by individuals or small groups within a society that denounces them as simple murder are difficult to classify as either "human sacrifice" or mere pathological homicide because they lack the societal integration of sacrifice proper.
The instances closest to "ritual killing" in the criminal history of modern society would be pathological serial killers such as the Zodiac Killer, and mass suicides with doomsday cult background, such as the Peoples Temple, Movement for the Restoration of the Ten Commandments of God, Order of the Solar Temple or Heaven's Gate incidents.[according to whom?] Other examples include the "Matamoros killings" attributed to Mexican cult leader Adolfo Constanzo and the "Superior Universal Alignment" killings in 1990s Brazil.[131]
Human sacrifice has a history as a topic in literature, opera, video games, and cinema. A recurrent theme in the Classics, it returns to prominence in European imagination with the Spanish accounts of the Aztec rituals. Derek Hughes in Culture and Sacrifice traces the topic's iterations through the works of Shakespeare, Dryden and Voltaire, and its central position in the operatic tradition from Mozart to Wagner and into 20th century works such as those of D.H. Lawrence.[132][133]
Wikimedia Commons has media related to Human sacrifice. |
" | After a rash of similar killings in the area—according to an unofficial tally in the English language-language Hindustan Times, there have been 25 human sacrifices in western Uttar Pradesh in the last six months alone—police have cracked down against tantriks, jailing four and forcing scores of others to close their businesses and pull their ads from newspapers and television stations. The killings and the stern official response have focused renewed attention on tantrism, an amalgam of mysticism practices that grew out of Hinduism.In India, case links mysticism, murder – John Lancaster, Washington Post, 29 November 2003 | " |


text:
Local News
Pending budget uncertainty affects local schools, including GES
-Legislative uncertainty over education funding can have an effect on small school budgets as well as large ones – including charter schools like Cook County's Great Expectations.
New Soil and Water supervisor for Hovland
-Four candidates interested in filling for the Hovland area District 5 Soil and Water Conservation District supervisor vacancy were interviewed by the Cook County SWCD board at a special meeting on Mon
County moves to work further with consulting firm
-The construction management firm hired by Cook County to oversee the new community center project has been brought on board to oversee other 1% sales tax building projects as well.
Flute Reed group appoints coordinator
-Progress continues on a $540,000 Great Lakes Restoration Initiative grant. The Flute Reed Partnership has appointed Stark Enterprises to be their oversight coordinator for all three projects in
Obama budget tags $350 million for Great Lakes
-President Barack Obama's 2012 budget calls for spending $350 million on a long-range Great Lakes cleanup program.
Isle Royale invites public input on cultural landscape report
-Isle Royale National Park is holding a public workshop to discuss the development of a Cultural Landscape Report /Environmental Assessment (CLR/EA) for the Washington and Barnum Island area of the par
Weekend news roundup for Feb 12
-Each weekend WTIP news produces a round up of the news stories they've been following this week.
EDA finishes residential work, seeks commercial building rehab funding
-The Cook County/Grand Marais Joint Economic Development Authority is in the process of applying for grants to help rehabilitate some city businesses.
Library gets go-ahead from county board
-The Grand Marais Public Library is one step closer to realizing its goal of an expanded facility.

subset: commoncrawl


text:
Dictionary » H » Hox gene Hox geneDefinition noun, plural: Hox genes Any of the developmental control genes involved in establishing the anterior-posterior axis and the identity of each body segment in organisms, especially during early embryonic development.
The first hox gene was discovered in Drosophila. Mutation in this gene leads to the formation of a normal structure or organ in place of another at an abnormal site. For instance, mutation in antennapedia hox gene of Drosophila leads to the formation of leg in place of antenna from its head. Eventually, other hox genes were identified in other organisms, such as in reptiles, vertebrates and plants. The first vertebrate hox gene was isolated in Xenopus by Eddy De Robertis and colleagues in 1984. In plants, one of the well known homeotic genes is the MADS-box genes.
Please contribute to this project, if you have more information about this term feel free to edit this page Results from our forumGene Upregulation/Increased Expression in HMG-CoA ReductaseSo some context, I haven't taken genetics. However, in a class the other day a professor tried to differentiate the two and left me pretty confused. From my understanding, increased gene expression will result in an increase in the protein ...
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Re: translation from DNA... of the steps in the process; we must infer the process from observing modern biochemistry. However, I can speculate that much of the regulation of gene expression occurs at the RNA level, with variations in the stability of RNA, translational repression by mRNA, inhibition by natural antisense ...
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Re: Gene ProductsI prefer NCBI (just a matter of taste) http://www.ncbi.nlm.nih.gov/genome/505?genome_assembly_id=167130 http://www.ncbi.nlm.nih.gov/genome/505
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Re: Any ideas for vaccine development or anti-viral drugs???... Warfield KL, Swenson DL, Olinger GG, Nichols DK, Pratt WD, Blouch R, Stein DA, Aman MJ, Iversen PL, Bavari S. Gene-Specific Countermeasures against Ebola Virus Based on Antisense Phosphorodiamidate Morpholino Oligomers. PLoS Pathog. 2006 Jan;2(1):e1. Epub 2006 ...
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What happens if you convert your DNA into RNA and...That depends what piece of DNA you would insert into the particular human being. But basically that's the principle of gene therapy.
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Blackburn owners back Allardyce
The new owners of Blackburn have given their backing to manager Sam Allardyce.The Rao family completed their £43m takeover of Rovers through their newly formed company, Venky's London Limited, on 19 October. "We want results and Sam has taken up the challenge. He deserves a chance," Venky's chairman Anuradha Desai said. The Rao family have vowed to preserve the traditions of the Ewood Park club and to build upon the legacy left by previous owner Sir Jack Walker. Walker, who passed away in .... read more
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text:
Call Yourself a Critic?
The untidy tradition of criticism
Tell Tales
How memory has changed
The Solace of Art
Creativity as resistance
A Knowing Look
The importance of being curious
Crackdowns and Chaos
Can Egypt's NGOs survive repressive new legislation?
Uncertain Times
Arts funding and the recent elections in Brazil
Life in Design
An alternative history of graphic design
A new futurism in dance music?
Data-Doubles of the Self
Twinship in contemporary art
Art, auctions and storytelling meet in Valeria Luiselli's latest novel
Green Shoots
Ecological innovation in Chinese architecture
The Quiet Life
Artists and the freedom of the desert
History 2.0
How Wikipedia skews the story of art
Town & Country
The role of the village in perceptions of Africa
Loaded Vehicle
How the iconic, discontinued Ambassador car has inspired Indian artists
Things To Come
Hollywood's recent taste for revolt
The haunting soul music of Lonnie Holley
By Design
Is the design world still a boys' club?
The Sharp, White Background
Thoughts on race and art in the 21st century
#Accelerate, a new reader for the fast-moving theory of Accelerationism
The Art of Distraction
Movie stars, late capitalism and fragmented attention spans
Is too much information ever enough?
Being Observant
The films of Abderrahmane Sissako
Productive Anguish
How to survive exile
Life in Fragments
Conversations, buildings, books and films
Rare Minds
The dark, unsettling feminism of Jacqueline Rose
James Hoff's music goes viral
Museum Guide
Frederick Wiseman's new documentary about London's National Gallery
Gilda Williams's new book on how to write about contemporary art
Every Cloud
Can't relate? Don't worry: you're not alone
Postcard from Paris
What a fashion designer can teach us about the display of contemporary art
Paper Chase
Radical collage and cut-outs in India
One Hundred Years
Public art and the commemoration of World War I
Life in Film
From Chantal Akerman to Roberto Rossellini, the British film director discusses her influences
Who should the internet serve?
Playing for laughs in pop music
After Images
How artists and photographers in Japan have responded to the disasters of 3 March 2011
Radical Villains
20th-century illustrations of Fantômas
By Design
New technology and endangered objects
Learning Curve
An art education — at what cost?
Traveller's Tales
Lady adventurers and the legacies of colonial history
Own Story
How to Write about Africa
In defence of irony
Cinema, growing up & Richard Linklater's Boyhood
A new work by jazz pioneer Anthony Braxton
Value for Money
Galleries throughout the UK turn to crowdfunding
Life in Death
Trying to make sense of the loss of a friend
Fresh Ink
Why start a print magazine?
Art Hearts Poetry
The role of poetry in the world of appearances
What's Hot What's Not
Despair, ceramics, manners …
Drawing a Blank
Ukraine's Maidan Protests and Manifesta
European Dropouts
The consequences of Russia's cultural policies
Reel World
'Sarkari Shorts' and the Films Division of India
Novel Idea
Omer Fast's film adaptation of Tom McCarthy's book, Remainder
By Design
The difference between disciplines
Scene of the Crime
The photographic archives of the Los Angeles Police Department
Three new publications by artists catalogue the minutiae of contemporary existence
Leaving Time
Image and imagination in the films of Alain Resnais
In pursuit of Erik Satie
Ideal Syllabus: Katrina Palmer
The artist and writer discusses the books that have influenced her
Bringing the Battle Home
What makes a war story true?
A Fictional Past
The myth of the 'Great American Novel'
What Remains
Can art survive a civil war?
First Site
Africa's first mega-museum to open in Cape Town
Life in Film (& Sculpture)
Jordan Wolfson discusses his influences
Black Water
Combustion and digestion in Matthew Barney's latest work
Smartphones vs. the live experience
Real Time
Radical filmmaking at the Sensory Ethnography Lab
New Sweden
Re-evaluating modernist housing at Tensta Konsthall
Public Enemy
Machiavellian scheming and political drama
Two recent publications examine conflict and collaboration in public art projects
What's the Use?
Museums take on social practice
Share & Like
The confusion around photography bans in museums
Heritage Inc.
Consumption, conflict and the Beijing cityscape
A Larger World
New approaches to exhibition-making in India
Opening Time?
The visibility and invisibility of art in Cairo
Form Follows Folly
Architecture, whimsy and the Gwangju Biennale
Whatever happened to New Age travellers?
Ideal Syllabus: Linda Fregni Nagler
Italian artist Linda Fregni Nagler discusses the books that have influenced her
What Is Design?
An agent of change, from prehistory to today
Open Cities
Walking with Teju Cole
Seeing & Believing
The spiritual and the secular in art today
OK Computer?
Man vs. machine
Bytes & Bricks
How social networks are changing the city
Curating by Numbers
How budgets shape exhibitions
Reading as information control: the poet Tan Lin talks to Sam Thorne
Count Down
The art world's ambivalent response to surveillance
The Age of Anxiety
The Age of Anxiety
Below the Belt
The politics of pants
On eavesdropping, Muzak and the sound of Bitcoin
Dear Lina
The legacy of one of Brazil's greatest architects
Show Me What You've Got
Do we live in an age of panicky materialism?
Everyday Things
The spectres of the culture wars
Fighting Talk
Words and nations
Shelf Lives
A performative tour of libraries in Nairobi
Life in Music: Ida Ekblad
In the first of a new series, Norwegian artist Ida Ekblad discusses the music that she loves
Fractured Times
On Eric Hobsbawm's Fractured Times
Enemies of the State
Has Hollywood primed us for total surveillance?
Chicago footwork
The global spread of Chicago footwork
Make Believe
The virtual realities of Spring Breakers and The Bling Ring
Ai Weiwei
Ai Weiwei
The thrill of it all
'An artist inventor of undimming good humour, whose work provides the soul with strength to face a not too terrible hereafter.'
Erase and Rewind
In memory of the late Sturtevant we present this archive piece by Bruce Hainley on her long and influential career
Questionnaire: Sophia Al-Maria
Q: What music are you listening to? A: Things that would disgust my teenage self; I have betrayed her.
Formal Affairs
In recent years, abstract painting has experienced both a new popularity and a critical backlash. Can it be written off as 'zombie formalism' or are innovative approaches to abstraction really being developed?
Photo Finish
Social division and artistic engagement in the work of Mohamed Bourouissa
In Focus: Emma Hart
Being betrayed by the body
Ill-Begotten Treasures
Wolf-whistling at fallen angels in Lukas Duwenhögger's imagined worlds
Fibre Is My Alphabet
Jennifer Higgie talks to Sheila Hicks about the 60-year evolution of her artistic language
In Focus: Sam Lewitt
Material production and the march of history
Skin & Surface
Dansaekhwa, or 'Korean Monochrome Painting', is the name ascribed to a style of painting practiced by a loosely affiliated set of Korean artists who came to prominence in the 1970s. Three recent exhibitions — at Blum & Poe, Los Angeles, Alexander Gray Associates, New York, and Kukje Gallery, Seoul — have, for the first time in a generation, brought this work to an audience outside of Korea, while a presentation of Dansaekhwa will be shown as part of the 56th Venice Biennale in May this year. We asked the curators of these exhibitions — Sam Bardaouil, Till Fellrath, Joan Kee and Yoon Jin Sup — to reflect on the key factors that led to the development of Dansaekhwa's unique aesthetic and what its legacy is today.
In Focus: Liu Chuang
Cold portraits and warm-hearted annotations
The Last Resort
Dan Fox explores handcrafted futures and the automated present in Scott Reeder's new sci-fi film Moon Dust
Questionnaire: Anna Maria Maiolino
Q What could you imagine doing if you didn't do what you do? A Drifting on a boat.
One Take: Human Mask
In the first of a new series focusing on a single work, Jennifer Higgie considers Pierre Huyghe's latest film, Human Mask
Both Ways
Viviane Sassen talks to Aaron Schuman
Open City
Vincenzo Latronico visits a utopian community in rural Chile, which is still thriving after over 40 years
In Focus: Lucy Stein
Painting on the brink of hysteria
Join the Movement
Astrid Kaminski talks to Simone Forti, the legendary artist and choreographer who changed the course of both Postmodern dance and Minimal art.
Artists Gerard & Kelly and Maria Hassabi, along with curator Ana Janevski, discuss Forti's influence on their own work
Click here for the Chinese translation.
In Focus: Alisa Baremboym
Leaky flesh, soft machines and broken systems
World of Interiors
Imagine a door with no room: Are you inside or outside?
In Focus: Anna Ostoya
Mining historical works for new conceptual paths
Picture Piece: Bank of Georgia Headquarters
Bank of Georgia Headquarters
Eyes and Ears
Diego Perrone's audio, visual world
A Tension of Moods
Kai Althoff's recent work
Questionnaire: Karl Ove Knausgård
Q: What do you wish you knew? A: I wish I knew less.
Questionnaire: Julie Ault
Questionnaire: Julie Ault
What's so funny?
How humour feeds painting
After the End
With mordant humour, the art of Michael E. Smith plots the bleak landscapes of exurban America
In Focus: Oscar Santillan
'Civilizations of the jaguar', vacuum cleaners and the human body
In Focus: Rachel Reupke
Taking stock of stock images
A Wall to Object to
On the occasion of a major touring retrospective, Caoimhín Mac Giolla Léith examines the relationship between image and painting in the work of Marlene Dumas
The Cartoon Network
Illustration and art history collide in Sanya Kantarovsky's paintings
In its Place
Decoding Uri Aran's mysterious work-tables
Heads Above Water
The anarchic 1920s Tokyo art movement Mavo and the internationalism of the Japanese Avant-garde
Picture Piece: Egyptian Desert Cinema
Egyptian Desert Cinema
The Stories They Need
A slew of recent exhibitions and projects — from Berlin and Cairo to Marrakech, New York and Paris — reveals an interest in the artist as anthropologist
Perfect Pretence
In Shahryar Nashat's films and sculptures, dodecahedrons, dance and desire come together in delirious studies of impossible ideals
Iain Forsyth & Jane Pollard: Influences
From the cover of an Adam Ant album to Lindsay Anderson's films, Samuel Beckett's plays, Nick Cave's music and Bruce Nauman's videos, the artists and filmmakers discuss the evolution of their artistic imaginations
Cultural Currency
How Andra Ursuta's sculptures play with national stereotypes
What's Not to Like?
How Darren Bader has pushed the readymade to its extreme
In Focus: Katja Novitskova
Silicon wafer weapons and Mars missions
In Focus: Tamara Henderson
Films and installations from the depths of the unconscious
In Focus: Jesse Wine
Botched temporalities and ceramic selves
The Sun On Your Face
Zoe Pilger talks to Laure Prouvost about translation, tea, fictitious grandparents, erotic films and trying to make sense of the world
Picture Piece
The Audium
Strike a Pose
The consistently inconsistent career of Scottish artist Bruce McLean
Magnificent Obsession
Time-travelling with Pablo Bronstein
Into the Void
In the run-up to a major solo exhibition at Chicago's Renaissance Society, Michael Bracewell considers the work of Mathias Poledna
Picture Piece
Patrick Caulfield's Gravestone
In Focus: Edward Thomasson
Making a song and dance of things
In Focus: Guillaume Leblon
Vital materialism and the unsteady march of progress
The Handmade Web
Digital pasts and futures meet in the work of Aleksandra Domanović by Laura McLean-Ferris
Borrowed Energy
Timotheus Vermeulen talks to philosopher Rosi Braidotti about the pitfalls of speculative realism, the movement that has created a buzz in the art world
The History Man
Rashid Johnson talks to Tom Morton about fiction, humour and homage
Head Space
A conversation between Ed Atkins and Matthew De Abaitua about the intertwining of art and technology
Questionnaire: Barbara Kruger
Questionnaire: Barbara Kruger
Seven Subjects You Shouldn't Photograph
(Or Should You?)
Changed States
Collaboration and conflict in the work of Eric Baudelaire
Today is an Example
Praised by T.S. Eliot and best friends with Harry Smith, Lionel Ziprin was a mystic and poet whose archive is a source of fascination for many contemporary artists, especially Carol Bove, who now houses it in her New York studio by Andy Battaglia
My Influences: Liliane Lijn
From conversations with friends including André Breton, William Burroughs and Caresse Crosby, to studying astronomy, physics and the Greek myths, Liliane Lijn discusses the evolution of her pictorial language
In Focus: Patrizio di Massimo
Guilty pleasures at home and far away
Focus Studio Visit: Caroline Achaintre
Theatrical textiles and characters in clay
Picture Piece: Jean Cocteau
Jean Cocteau in Soho
Always in the Present
Dominikus Müller discusses the role of words and objects in the work of Jason Dodge
In Focus: Avery Singer
Painting as sculpture as performance
Focus Interview: Jumana Manna
Films and sculptures about ambiguity and materiality
In the Company of Flesh and Blood
Approaching sincerity via poetry and art
Questionnaire: Sue Tompkins
Q: What was the first poem you remember reading? A: Beowulf, at school.
15 Poems
A selection of new, previously unpublished work by leading poets: John Ashbery, Charles Bernstein, Anselm Berrigan, Paul Chan, Marcella Durand, Alan Gilbert, Ann Lauterbach, Eileen Myles, Jake Pam Dick, Frances Richard, Lytle Shaw, Mónica de la Torre, Anne Waldman, Matvei Yankelevich and John Yau. For this special section, we invited Jeremy Sigler to choose new work by poets from different generations and sensibilities, whose writing is influenced, in one way or another, by the visual arts. All live and work in the US; some write poetry full-time; many are critics, activists and educators; yet others are artists.
Notes on Film
On the 20th anniversary of Derek Jarman's death, Paul Schütze spoke to Simon Fisher Turner about composing music for his friend's movies
Paloma Varga Weisz: My Influences
From her father's illustrations of Jean Cocteau's poetry to Lucas Cranach, Giorgio de Chirico and Gerhard Merz, the German artist discusses the evolution of her pictorial language and Jennifer Higgie responds to her 'heart-breaking hallucinations'
Everywhere at Once
Ken Okiishi: painting in the age of Instagram
In Focus: Matt Lipps
Home and where the heart is
Focus Interview: Benedict Drew
Puncturing fantasies: exhausted images and the 'me' generation
Mergers & Aquisitions
Xu Zhen and his cultural production organization, MadeIn Company
Chinese Translation
Only The Lonely
Dan Fox talks to Michael Smith about minimalism, comedy and failure
Said & Done
Cally Spooner's work explores how technology and new media are making performers of us all
In Focus: Raafat Ishak
The merging of politics, materials and metaphysics
In Focus: Loretta Fahrenholz
Films crafted from complexity, complicity and contradiction
Queer Time and Place
'What does it mean to make queer art now?' Paul Clinton asks artists and writers Catherine Lord, Carlos Motta, Charlotte Prodger, James Richards, Prem Sahib and A.L. Steiner to respond
What Am I Doing Here?
Luca Vitone and the contemporary Italian landscape
Picture Piece: Beaverworld
Histories of Violence
Has 12 Years a Slave finally exorcised Hollywood's racist legacy? A consideration of representations of slavery on screen from The Birth of a Nation to Django Unchained and Belle
Something in the Water
Magali Reus is part of a group of young, London-based artists exploring sleek surfaces and abject bodies
The New, The New
Henry Flynt talks about half a century's worth of wildly divergent activities, from his early formulation of 'concept art' to musical experiments and philosophical writings
In Focus: Samara Golden
Disorientating interiors and invented spaces
Focus Interview: Cara Tolmie
Tension, translation and improvisation
Adapt to Change
The films of Albert Serra
Exit Ghosts
Phantoms and immaterial labour in the films of Agnieszka Kurant
Picture Piece: Janine Janet
Janine Janet's sculptural creations for Balenciaga's windows
Focus Studio Visit: Claudia Wieser
A post-Bauhaus approach to transforming public and private spaces
In Focus: Meriç Algün Ringborg
The act of writing and the 'shadowy constitution of authorship'
Island Life
Holly Bynoe, Charles Campbell, Amanda Coulson, John Cox, Annalee Davis and Caryl Ivrisse-Crochemar reflect on the role of contemporary art in the Caribbean
All Watched Over
Did Philip K. Dick predict the future of surveillance?
In Focus: Kate Newby
The art of tiny revelations
In search of Stanley Brouwn
by Oscar van den Boogaard
Focus Interview: Lucy Clout
Soap-opera small talk and speech as a gesture
Known Unknowns
Useful mistakes, ikebana and messy cultural assumptions in the work of Camille Henrot
In Focus: Tyler Coburn
Human bodies versus computer-based interfaces
Marcel Duchamp. Painting, Even / Sade. Attacking the Sun
Centre Pompidou / Musée d'Orsay, Paris, France
By Jörg Heiser
31st Bienal de São Paulo
Ciccillo Matarazzo Pavilion, Ibirapuera Park, Sao Paulo, Brazil
By Lauren A. Wright
The Moving Museum
Şişhane Otopark, Istanbul, Turkey
By Jonathan P. Watts
10th Shanghai Biennale
Power Station of Art, Shanghai, China
By Matthew McLean
Dong Xiwen
Central Academy of Fine Arts Museum, Beijing, China
By Carol Yinghua Lu
Penny Siopis
Iziko South African National Gallery, Cape Town, South Africa
By Sean O'Toole
Habitat (with World Food Books)
Minerva, Sydney, Australia
By Wes Hill
Zin Taylor
1646, The Hague, The Netherlands
By Vivian Sky Rehberg
Allegory of the Cave Painting
Extra City Kunsthal and Middelheim Museum, Antwerp, Belgium
By Nick Aikens
Jonathan Gardner
Mary Mary , Glasgow, UK
By John Quin
Nadia Hebson
Drop City , Newcastle, UK
By Natasha Soobramanien
Melvin Edwards
Stephen Friedman Gallery, London, UK
By Morgan Quaintance
Rachel Maclean
Rowing, London, UK
By Alice Butler
Julie Verhoeven
Institute of Contemporary Arts, London, UK
By Laura Castagnini
Daniel Lipp
Southard Reid, London, UK
By Paul Pieroni
Roy Voss
Matt's Gallery , London, UK
By Linda Taylor
Senga Nengudi
White Cube, London, UK
By Amy Sherlock
Around Town
Various venues , Turin, Italy
By Jörg Heiser
The Reluctant Narrator
Museu Colecção Berardo, Lisbon, Portugal
By Joana Neves
Isabelle Cornaro
Galerie Francesca Pia, Zurich, Switzerland
By Aoife Rosenmeyer
Julie Beaufils
Balice Hertling, Paris, France
By Sabrina Tarasoff
Sascha Weidner
Galerie Conrads, Düsseldorf, Germany
By Timotheus Vermeulen
Lynn Hershman Leeson
Zentrum für Kunst und Medientechnologie, Karlsruhe, Germany
By William J. Simmons
Nikita Kadan
Campagne Première, Berlin, Germany
By Sonja Hornung
Private Settings, Art after the Internet
Museum of Modern Art, Warsaw, Poland
By Krzysztof Kosciuczuk
Suzy Lake
Art Gallery of Ontario, Toronto, Canada
By Dan Adler
Hannah Rickards
Fogo Island Gallery, Newfoundland
By Kari Cwynar
Katarina Burin
Ratio 3, San Francisco, USA
By Jeanne Gerrity
Nevet Yitzhak
The Screening Room, Miami, USA
By Alpesh Kantilal Patel
John Miller
Mary Boone Gallery & Metro Pictures, New York, USA
By David Reisman
Ann Lislegaard
Murray Guy, New York, USA
By Laura McLean-Ferris
Yael Bartana
Petzel gallery, New York, USA
By Orit Gat
Huguette Caland
Lombard Fried, New York, USA
By Scott Roben
Taipei Biennial 2014
Taipei Fine Arts Museum, Taipei, Taiwan
By Tom Morton
Various venues, New Orleans, USA
By Jonathan Griffin
Robert Gober
Museum of Modern Art, New York, USA
By Ara H. Merjian
Danh Vo & Xiu Xiu
The Kitchen, New York, USA
By Dan Fox
Two Two One
Regina Rex, New York, USA
By William Corwin
Paul Sietsema
Matthew Marks Gallery, New York, USA
By David Geers
Jean-Luc Moulène
Miguel Abreu, New York, USA
By Mitch Speed
Puddle, Pothole, Portal
SculptureCenter, New York, USA
By Hannah Stamler
Cayetano Ferrer
Château Shatto, Los Angeles, USA
By Summer Guthery
What Nerve!
RISD Museum, Providence, USA
By Matthew Erickson
Inaugural exhibitions
Fondation Louis Vuitton, Paris, France
By Rahma Khazam
Meiro Koizumi
Kadist Art Foundation, Paris, France
By Christy Lange
Hannah Sawtell
Focal Point Gallery, Southend-on-Sea, UK
By Jonathan P. Watts
Hardeep Pandhal
Castlefield Gallery, Manchester, UK
By Chris Sharratt
Richard Tuttle
Whitechapel Gallery & Tate Modern, London, UK
By Martin Herbert
Carrie Mae Weems
Pippy Houldsworth Gallery, London, London, UK
By Sara Knelman
Grace Schwindt
The Showroom, London, UK
By Matthew McLean
Rafael Lozano-Hemmer
Carroll / Fletcher, London, UK
By Basia Lewandowska Cummings
Timur Si-Qin
Carl Kostyál, London, UK
By Pablo Larios
Chris Evans
Project Arts Centre, Dublin, Ireland
By Joanne Laws
herman de vries
Stedelijk Museum Schiedam, Schiedam, The Netherlands
By Renske Janssen
Wendelien van Oldenborgh
Wilfried Lentz, Rotterdam, Netherlands
By Vivian Sky Rehberg
The Sea. A Tribute to Jan Hoet & Collection Study III: Art in Europe After 1968
Mu.ZEE & S.M.A.K., Ostend & Ghent, Belgium
By Ellen Mara De Wachter
Elusive Earths
établissement d'en face projects, Brussels, Belgium
By Laura Preston
Jana Euler
Kunsthalle Zürich, Zurich, Switzerland
By Andrew Hunt
Gili Tal
Sandy Brown, Berlin, Germany
By Saim Demircan
Philippe Parreno
Esther Schipper & Schinkel Pavillon, Berlin, Germany
By Pablo Larios
Julia Wachtel
Kunsthalle Bergen, Bergen, Norway
By Kathy Noble
Gareth Kennedy
ar/ge kunst, Bozen/Bolzano, Italy
By Federica Bueti
Adriano Altamira
Fondazione Marconi, Milan, Italy
By Emily Verla Bovino
Rasmus Nilausen
García Galería, Madrid, Spain
By Max Andrews
Histórias mestiças
Instituto Tomie Ohtake, Sao Paulo, Brazil
By Jens Hoffmann
Nobuya Hoki
Taka Ishii Gallery, Tokyo, Japan
By Philip Brophy
Wang Youshen
ShanghART, Beijing, China
By Carol Yinghua Lu
Zhuang Hui
Platform China, Beijing, China
By Colin Chinnery
Liquid Architecture 15
Various venues nationwide, Australia
By James E.K. Parker
Gwangju Biennale
Various venues, Gwangju, South Korea
By Paul Teasdale
Made in LA
Hammer Museum, Los Angeles, USA
By Summer Guthery
Ben Rivers
Temporary Gallery, Cologne, Germany
By Dominikus Müller
Let The Body Be Electric, Let There Be Whistleblowers
Dan Gunn, Berlin, Germany
By Kirsty Bell
Sophie Taeuber-Arp
Aargauer Kunsthaus, Aarau, Switzerland
By Aoife Rosenmeyer
Le Mouvement
Various venues, Biel/Bienne, Switzerland
By Barbara Casavecchia
Laurent Grasso & Wim Delvoye
Galerie Perrotin, Paris, France
By Robert Barry
The Promise of Moving Things
Centre d'art contemporain d'Ivry – le Crédac, Ivry-sur-Seine, Ivry-sur-Seine, France
By Rahma Khazam
Jennifer Tee
Signal – Center for Contemporary Art, Malmö at Kunsthal Charlottenborg, Copenhagen , Copenhagen, Denmark
By Nathaniel Budzinski
Matias Faldbakken
STANDARD (OSLO), Oslo, Norway
By Pablo Larios
Kevin Cosgrove
mother's tankstation, Dublin, Ireland
By Gemma Tipton
26th International Biennial of Graphic Design
Various venues, Brno, Czech Republic
By Emily King
Adrian Paci
Kaufmann Repetto, Milan, Italy
By Barbara Casavecchia
David Ferrando Giraut
LABoral Centro de Arte y Creación Industrial, Gijón, Spain
By Lorena Muñoz-Alonso
This is Not My Beautiful House
Kunsthalle Athena, Athens, Greece
By Jennifer Higgie
Octopus 14: Nothing Beside Remains
Gertrude Contemporary, Melbourne, Australia
By Rebecca Coates
Around Town
Gallery EXIT, Pearl Lam Galleries & Oi!, Hong Kong, China
By Chris Fite-Wassilak
5th Fukuoka Asian Art Triennale & Yokohama Triennale 2014
Various venues, Fukuoka & Yokohama, Japan
By Ellen Mara De Wachter
Daniel Steegmann Mangrané
Proyectos Monclova, Mexico City, Mexico
By Gabriela Jauregui
The Theater of the World
Museo Tomayo, Mexico City, Mexico
By Nick Aikens
David Hammons / Yves Klein
Aspen Art Museum, Aspen, USA
By Dan Fox
Alex Becerra
ltd los angeles , Los Angeles, USA
By Jonathan Griffin
Chuck Nanney
Jenny's, Los Angeles, USA
By Kari Rittenbach
Sarah Charlesworth
The Art Institute of Chicago, Chicago, USA
By William J. Simmons
Jim Shaw
Metro Pictures, New York, USA
By Ara H. Merjian
Allora & Calzadilla
Gladstone Gallery, New York, USA
By Jason Farago
Sophia Al-Maria
Cornerhouse, Manchester, UK
By Luke Healey
Stuart Brisley
Modern Art Oxford, Oxford, UK
By Jonathan P. Watts
Jack Bilbo
David Zwirner Gallery, London, UK
By Charlie Fox
Oreet Ashery
Waterside Contemporary, London, UK
By Matthew McLean
Lisa Brice
French Riviera, London, UK
By Josephine New


text:
Yemen attack underscores increasing Al Qaeda threat
The latest Yemen attack – on a vehicle carrying British embassy workers – shows how 'resilient and increasingly agile' Al Qaeda in the Arabian Peninsula (AQAP) have become, says one expert.
AFP Video/Photo/Newscom
Sanaa, Yemen
An attack on a vehicle carrying five British embassy workers in the Yemeni capital, Sanaa, Wednesday has underscored the increasing threat posed by Al Qaeda extremists in this south Arabian nation.
Witnesses told the Monitor that two militants shot rocket-propelled grenades (RPGs), which they were hiding in bags, at an oncoming car before sprinting down a side street to escape the scene at 8 a.m. local time on Wednesday.
"The two men ran down the street covering their ears, yelling that there was a gas explosion," says Ali Al-Hakimi, one witness who lives nearby the scene of the attack. "They did this so we would think they had nothing to do with the explosion."
The attack injured one Briton, as well as two bystanders, a Yemeni women, and her daughter. Britain's second-ranking diplomat in Yemen, Fionna Gibb, was in the car, but escaped uninjured.
In a separate incident, a Frenchman who worked for the Austrian oil company OMV was shot dead by a company guard at the OMV compound in Sanaa yesterday. According to Yemen's official news agency, Al Qaeda was not involved in the murder.


text: TOP 10 Top 10 Better Man 10 Fashion Challenges That Build A Better Man Back to Top ▲ 10 Fashion Challenges That Build A Better Man 7 Clean Your Closet Share on Facebook Share on Twitter 0 Shares Patrick Stahl/Flickr An organized closet is the No. 1 weapon in the war for looking half-decent on a daily basis. It helps you keep stock on what you have, know what you need and ultimately spend money more wisely. No matter the degree of disorder, this challenge should rest on one rule of thumb: if you haven't worn it in more than a year, say goodbye. It's a tough task, so hoarding types are strongly advised to invite a friend with nerves of steel. Next Page TOP 10 9 8 7 6 5 4 3 2 1 Comments Show Comments More Like This Promoted Around the Web Special Features


text:
If anyone accidentally stumbles into this forum, they will find that how badly mismanaged/poorly designed discussion forum this is for a sporting team.
Too many nonsensical sub-sections created with crazy headings(+ sub headings) and no proper follow ups or clean ups by whoever is running this part of the site.
There is this section called IPL 7, which is so obscure that it is in the middle of unknown territory.
There are still images of past players at the login screen, who had no/less contribution to the success of RCB in the previous years and are playing for different franchises this season(Pujara/Saurabh Tiwary to name few).
For those uninitiated - This forum is supposed to be for a cricket team from Bengaluru that plays in a tournament called IPL. Then why have so many sub forums with plenty of Non-IPL/RCB related old headlines with no proper maintenance ?
To Mods/Admin - A kind request to you, Please give this IPL section the prominence that it deserves and also prune out all the unnecessary redundant topics/sections that apes one another.
Thank You #RantOver


text:
In order to facilitate EMV migration efforts, the Shazam network has released its EMV network specifications to all of its industry partners, the company said in an announcement today.
"By publishing our network's required changes early, Shazam's goal is to ease the development efforts of issuers, acquirers and merchants in the industry," said Shazam Senior Vice President Dan Kramer.
Shazam certification requirements will be both straightforward and closely aligned with existing certification requirements, he said.
Shazam is also helping with the development of a common U.S. application identifier, said Shazam Senior Vice President and CIO Terry Dooley.
"We are fully committed to a common solution," he said. "A priority for us is working with all industry stakeholders on the enhancement of the terminal selection process to provide network choice at the time of the transaction."
Shazam will soon publish an EMVCo-certified CCD-compliant application, as well as EMV card profile specifications.
Read more about EMV.
Topics: EFT Networks , EMV , Transaction Processing


text:
I worry about this too
by Food Network Kitchen in View All Posts, March 19th, 2009A worker at a Whole Foods store claims he was fired over a tuna sandwich. The store's calling it theft, he's calling it salvaging something from the trash. My major tuna sandwich worry, though? Is that my boss's well-documented antipathy for canned tuna (in any form) will someday meet my love for the Amy's Bread tuna melt, and, well, boom.
Still away, still eating my bodyweight in bread, still slacking on regular posting, but back next week, I swear.
Rupa Bhattacharya, Culinary Writer
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Made-Over Game-Day Recipes to Lighten Up Your Party
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text:
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Patients' risk of dying during a hospital stay for heart bypass surgery could be 85.2% lower, on average, at a hospital rated 5 stars compared to a hospital rated 1 star for that procedure. Choosing the right hospital is critical to your health. View Slideshow
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Likelihood of recommending Dr. Carney to family and friends is 5 out of 5
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Patient satisfaction surveys provide a standardized way of reporting about healthcare experiences. But there can be more than meets the eye when reviewing scores. Here's what you should know
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text: Hebrew Fam :) View full-size image < previous next > Is this photo a winner? "This is our Hebrew class at my college with our professor Dr. Kutz. The shirts say "susamos" the first word is in hebrew= sus for horse and the ending amos is we in spanish because one day in classes a student said that instead of the we ending in hebrew." - Caitlin (May 02, 2011) Share this photo on: Twitter Facebook Pinterest Similar Photos: students | college | college clubs and groups | professor | hebrew class Feeling inspired? Visit the CustomInk Design Lab to start your own group order. Design Your Own


text: So here's the deal, I'm graduating from Clemson University in SC in a week. However, I do not have a job lined up. I thought I did (was called in for a second interview), but I wasn't chosen. Unfortunately, I haven't found anyone around here that's hiring. A few years ago, I'd have no problems, but the current state of things are killing me. Basically, I'm just wondering if anyone works at or owns any type of civil engineering company in or around the SC upstate and is hiring. If so, I'm your man!


text:
Commercial stock packers have found themselves, again, between a rock and hard place.
In response to a lawsuit filed by the High Sierra Hikers Association, the federal court has curtailed permits for commercial stock operators in Sequoia Kings Canyon National Park and that ruling may extend to all commercial uses of designated Wilderness areas within the Park.
ãThe economic impact would be devastating,ã said Craig London of Mt. Whitney Pack Trains and Rock Creek Pack Station. ãIf packers are shut out of the Park for a year or two, we canãt recover. This is a business, not a hobby.ã
The HSHA filed a similar lawsuit against the Inyo National Forest Service in 2000 that resulted in new mandates and limits on stock operations. In response, Sierra packers have had to make adjustments in services offered to stay in business.
The original suit, filed against the Department of Interior and the National Park Service in late September 2009, alleged the General Master Plan for Sequoia Kings Canyon violated the National Environmental Policy Act by ãnot conducting the proper environmental assessment of the impact of stock use.ã Judge Richard Seeborg of the U.S. District Court, Northern District of California, ruled in favor of the National Park Service on that aspect of the suit, stating that the Park Service ãcomplied with (the National Environmental Policy Act) by fulfilling the Actãs procedural requirements.ã
The Wilderness Act provides an extra layer of protection for designated Wilderness and requires ãa determination as to the proper extent that commercial pack stock operations were necessary to realize the wilderness purposes,ã according to a letter explaining the status of permits sent to Robert Parker of Sierra Mountain Center.
The suit maintained that the Parkãs plan also violated the ãnecessityã tenant of the Wilderness Act. Judge Seeborg agreed that the Park Service did not fully define ãthe extent necessaryã and will hear arguments on that point May 23.
However, a final ruling may not be handed down May 23, leaving commercial operations in limbo until the court says otherwise, according to Dana Dierkes, public affairs specialist for the Park. The National Park Service process, said Dierkes, involves developing ãover-reaching guidelinesã in the Master Plan that direct park management 15-20 years into the future. The next step is the more specific Wilderness Stewardship Plan that would implement those guidelines and determine ãthe extent necessary for commercial services in the Wilderness.ã
The HSHA suit seeks to ãthrow out the illegal (General Master Plan) and require the Park Service to consider a broader range of reasonable alternatives ãÎ to allow permit-holders to continue operating until the agency prepares a new plan and issue a mandatory injunction imposing appropriate limits and controls on stock use ãÎã according to the organizationãs website.
HSHA was contacted via e-mail as the group has no telephone contact number. In response, Peter Browning, president of HSHA, maintains that the organization ãhas never advocated the elimination of commercial stock use from our national parks.ã
However, it is difficult to find a packer or a commercial guide service who would agree with that statement.
One of the ways packers have adapted to limits enforced within the Inyo National Forest is to provide spot trips for hiking groups: Pack stock transports gear to camp sites and the group walks in. Ironically, the biggest market for this service is organizations like the Sierra Club and other non-profits, said London, whose outfit also contracts with Sierra Mountain Centerãs Parker.
Parker has been in business in Bishop for 15 years and began expanding his market to adjust to the sluggish economy. Currently, he has 10 trips with approximately 80 people booked to go on a five-day hike into the Mount Whitney area with the assistance of stock packers. The Whitney approach goes through Sequoia Kings Canyon National Park.
ãWeãve had to work hard to broaden the appeal,ã he said. ãPack stock makes it easier for families, older people or those with health issues who canãt lug a 60-lb. pack.ã Parker is currently working on a trip for breast cancer survivors. ãI believe in the healing value of the mountains. They just make life better.ã
Parker considers himself an environmentalist, ãbut HSHA takes it one step further,ã he said. ãThey use one of the best law firms in San Francisco; they know how to play the game.ã
London has been through this before, caught between wanting public support for packers expressed to the Park Service but afraid if the word gets out that reservations are up in the air, business will suffer.
ãThe Park Service has done a very good job,ã he said. ãTheyãve managed very well. Theyãve done all the work necessary. I hope the court will rule to authorize permits.
ãThe Wilderness was established to allow people to continue to go into wilderness, to maintain the sense of wilderness before civilization came West,ã London continued. ãAnother issue is people who canãt travel without assistance.
ãThese groups are trying to change the intent of the Wilderness Act. The people who realized the need to protect wilderness got to that wilderness on pack trips.ã


text:
Elizabeth Saporito
I am a forest, and a night of dark trees: but who is not afraid of my darkness, will find banks full of roses under my cypresses. - Friedrich Nietzsche
Half Of Something Else
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