Das St. Josefshaus Wettringen war zwischen 1902 und 2012 ein katholisches Kinderheim bei Wettringen im Kreis Steinfurt. Es befand sich zunächst in der Trägerschaft der Bischöflichen Stiftung Haus Hall und ab Mitte 1965 der Stiftung St. Josefshaus, die noch immer besteht und die  auf dem weitläufigen Gelände  die Josefsschule (Förderschule für emotionale und soziale Entwicklung) unterhält. Der weithin sichtbare Glockenturm und die Kapelle der Anlage stehen unter Denkmalschutz.

Lage
Das St. Josefshaus liegt in einem Park an der B 70 zwischen Wettringen und Metelen.

Geschichte

Das Haus wurde im Jahre 1902 als ein kleines katholisches Kinderheim in der Dorfbauerschaft 30, nahe dem Ort Wettringen, damals noch Kreis Burgsteinfurt, Provinz Westfalen errichtet. Die Idee stammte vom ersten Direktor Pfarrer Anton Pröbsting aus Wettringen, der Waisen und schwererziehbaren Jungen ein Zuhause geben wollte. Er leitete das St. Josefshaus von 1902 bis 1932. Zuerst bestand das Kinderheim nur aus einem kleinen Holzhaus, in den folgenden Jahren wurden immer mehr Gebäude angebaut. 1927 kam auch eine katholische Kirche hinzu, die heute das Wahrzeichen des St. Josefshauses ist. Auch gab es in dem Kinderheim Clemensschwestern, die im Alltag und auch bei der Erziehung und Essensversorgung halfen.

In früheren Zeiten war die Heimerziehung in erster Linie von einer Art militärischem Drill geprägt. Die Kinder mussten bis zu 14 Stunden schwere körperliche Feldarbeit leisten. Es gab harte Strafen. Wer weglief, wurde mit kahlgeschorenem Kopf im "D-Zug" eingesperrt. Dies war ein gefängnisähnlicher Zellentrakt mit schweren Eisengittern vor den Fenstern im dritten Stock unter dem Dach des Altbaus. Im St. Josefshaus befand sich im Zweiten Weltkrieg auch zeitweise ein Lazarett für verwundete Frontsoldaten.

Bei vielen nächtlichen Bombenangriffen in den Jahren 1943 und 1944 mussten auch die Bewohner des Erziehungsheimes stundenlang in einem kleinen Röhrenbunker auf dem Gelände des St. Josefshauses verbringen. Reste des Röhrenbunkers sind auch noch heute erhalten. Der Erdbunker wurde jedoch 1988 zugeschüttet und ist nicht mehr begehbar. Im Zweiten Weltkrieg versteckten Erzieher, Lehrer und Clemensschwestern im St. Josefshaus auch Jugendliche jüdischen Glaubens. Alle jüdischen Kinder haben dadurch die Kriegswirren überlebt.

Auch nach 1945 prägten immer noch autoritäres Handeln der Erzieher und strenge Disziplin den Alltag in der Einrichtung. Dadurch geriet das St. Josefshaus im Jahre 2010 im Verlauf der Diskussion über den Missbrauch in kirchlichen Einrichtungen in die Schlagzeilen. Mit der Studentenbewegung 1968 lösten sich auch diese starren Strukturen in den Kinder- und Erziehungsheimen langsam auf.

Im Jahr 1976 wurden sechs sternförmige Gruppenhäuser auf dem Gelände errichtet. Militärflugzeuge vom Fliegerhorst Dreierwalde bei Rheine nahmen noch weit in die 1980er Jahre bei Übungsflügen der Bundeswehr die Kirche und die sternförmigen Häuser als gut erkennbare Anflugs- und Orientierungspunkte.

Die Erziehungsmethoden und pädagogischen Ansätze ab ca. 1980 waren demokratisch und auch zunehmender pädagogisch geprägt. 1986 befanden sich in der Einrichtung 187 Jungen, 75 Erzieher, 5 Hausleiter und zahlreiche weitere Mitarbeiter des Verwaltungstraktes, darunter auch Psychologen, Klassenlehrer, Sozialarbeiter und Handwerker, die Reparaturen aller Art im Hause verrichteten.

Das St. Josefshaus war zwischen 1950 und 1990 die größte Einrichtung seiner Art in Nordrhein-Westfalen. Manchmal wohnten über 300 Jungen im St. Josefshaus. Es gab eine Schusterei, Schreinerei, Näherei, Turnhalle, Kegelbahn, Reithalle, Schlosserei, Gärtnerei, Maurerbude, Bäckerei, Großküche, Schmiede, Wäscherei, Bücherei, Arztraum, Reitstall mit Pferden und ein eigenes Freibad mit großer Liegewiese auf dem Gelände. Im Januar 1987 kehrten die letzten Clemensschwestern aus dem St. Josefshaus ins Mutterhaus Dülmen zurück.

Seit 2003 gehört das St. Josefshaus zur Caritas-Kinderheim-Gesellschaft Rheine. Die seit vielen Jahrzehnten bestehende Josefsschule (Förderschule für emotionale und soziale Entwicklung) auf dem weitläufigen Gelände des St. Josefshaus besuchen ca. 160 Jungen und Mädchen aus dem gesamten Kreis Steinfurt. Die Josefsschule ist damit ein wichtiger Bestandteil der sonderpädagogischen Versorgung des Kreises Steinfurt. Die Schüler werden in ihrer persönlichen und sozialen Umgebung gefördert und zu Abschlüssen der Hauptschule und Förderschule geführt. Seit dem Schuljahr 2018/19 leiten Oliver Born und Pawel Peters die Josefsschule.

Die Kirche im St. Josefshaus wurde 2009 profaniert. Im Gespräch standen ab 2010 wegen Verfall auch der Abriss der Kirche und der 6 sternförmigen Wohnhäuser. Während der Wettringer Gemeinderat den Abriss beschloss, intervenierte die Denkmalpflege beim Landschaftsverband Westfalen-Lippe und forderte einen Erhalt des Kirchenbaus. Die Kirche steht unter Denkmalschutz. 2015 wurde Berthold Krümpel Pächter des Gebäudes und hat eine Umnutzung initiiert. 2016 hat sich die Künstlergemeinschaft Wettringen in der Kirche im St. Josefshaus gegründet. Ihre fünf Mitglieder leben und arbeiten seitdem in den beiden unteren Etagen des Gebäudes. Die Altarhalle im zweiten Obergeschoss wird seit 2017 als "Kunstkirche Josefshaus" für Kunstausstellungen und -märkte genutzt.

Im Jahr 2012 hat die vorerst letzte Wohngruppe des St. Josefshauses auf dem Gelände geschlossen. Die Josefsschule auf dem Gelände des ehemaligen Kinderheims St. Josefshaus Wettringen sollte aber dauerhaft als moderne Förderschule erhalten bleiben. Seit 2013 gibt es wieder eine Intensivwohngruppe auf dem Gelände, die dem Caritas Kinderheim in Rheine zuzuordnen ist.

Einzelnachweise

Weblinks
 Website der Josefsschule Wettringen
 foerderverein-josefsschule.jimdo.com – Website des Fördervereins Josefsschule Wettringen e. V.

Siehe auch
 Liste der Baudenkmäler in Wettringen (Münsterland)
 Liste der profanierten Kirchen im Bistum Münster

Wettringen (Münsterland)
Organisation der Kinder- und Jugendhilfe (Deutschland)
Gegründet 1902
Organisation (Kreis Steinfurt)
Christentum im Kreis Steinfurt
Römisch-katholische Organisation (Deutschland)
Heimerziehung

St. Josefshaus Wettringen


Indigo é o álbum de estreia do rapper sul-coreano RM, lançado em 2 de dezembro de 2022, pela Big Hit Music. O álbum marca o primeiro trabalho completo do rapper desde Mono (2018). Descrito como uma documentação ou arquivo dos anos finais dos 20 anos de RM, o álbum compreende 10 faixas e apresenta participações de Erykah Badu, Anderson .Paak, Tablo do Epik High, Kim Sa-wol, Paul Blanco, Mahalia, Colde, Youjeen do Cherry Filter e Park Ji-yoon. Em sua essência um álbum de hip-hop, Indigo infunde o gênero com neo-soul, R&B, folk, eletrônico e rock. As faixas "Wild Flower", colaboração com Youjeen, e "Still Life", colaboração com Anderson .Paak foram lançadas como singles do álbum.

Tornou-se a maior estreia de um álbum, de um solista coreano, na história do Spotify, acumulando 21.6 milhões de streams em suas primeiras 24 horas. Nos Estados Unidos, Indigo alcançou a terceira posição da Billboard 200, configurando-se, na época, como a maior posição alcançada por um álbum de um solista coreano na história da tabela. O álbum recebeu o certificado de platina dupla pela Korea Music Content Association em janeiro de 2023, vendendo mais de 800.000 cópias na Coreia do Sul e mais de 100.000 cópias nos Estados Unidos.

Antecedentes
Em junho de 2022, durante as comemorações do nono aniversário do BTS, depois de anunciar que os membros da banda dedicariam mais atenção a projetos musicais individuais daqui para frente, RM falou sobre lidar com o esgotamento criativo e perder seu senso de direção após o lançamento do quarto álbum de estúdio do grupo, Map of the Soul: 7 (2020), e o single "Dynamite". Ele explicou que a pressão de fazer parte da indústria do K-pop, de produzir música constantemente, dificultou seu crescimento e amadurecimento como artista, e que ele precisava de tempo para pensar e redescobrir sua identidade musical—tornou-se mais difícil equilibrar seus trabalhos artísticos pessoais com as demandas de seu papel no grupo. RM também disse que queria que o público conhecesse os membros da banda, incluindo ele mesmo, como entidades separadas, fora do coletivo BTS, e revelou que todos tinham músicas solo nos trabalhos que estavam preparando para lançar. Durante uma transmissão ao vivo pessoal realizada no Weverse em julho, ele compartilhou atualizações sobre o andamento de seu próprio álbum, afirmando que estava quase pronto, cerca de "90 por cento", e tudo o que faltava era a filmagem de videoclipes e conteúdo adicional para ser lançado junto com o álbum. Ele também explicou que a música seria muito diferente do Mono de 2018: "Se Mono gravou meu 2016 a 2018, então acho que este novo álbum serve como meu diário e arquivo de 2019 a 2022".

Lançamento
Em 10 de novembro, durante o briefing anual da Hybe Corporation no YouTube, o CEO Jiwon Park anunciou que RM seria o terceiro membro do BTS—depois de J-Hope e Jin—a lançar um projeto solo, seu álbum de estreia. Posteriormente, RM postou uma série de stories no Instagram contendo o título do álbum e a data de lançamento, bem como o fato de ter começado a trabalhar no álbum desde o início de 2019. Em uma postagem seguinte no Weverse, ele mencionou "trabalhar duro nisso nos últimos quatro anos" e que "amigos divertidos" foram incluídos, aparentemente sugerindo colaborações no álbum. O anúncio oficial da Big Hit Music, postado na plataforma logo em seguida, confirmou colaborações com vários artistas, mas, inicialmente, não divulgou nenhum nome. A arte da capa do álbum, "uma foto de uma amostra de tecido azul com o título do álbum descolorido em branco", foi compartilhada pela Big Hit no final do dia. Dois dias depois, RM revelou mais fotos sugerindo o clima geral do álbum por meio de suas mídias sociais, primeiro postando uma foto de uma sala espaçosa com mobília de madeira banhada por luz em tons quentes, seguida por uma história no Instagram de uma imagem com a frase "o último arquivo dos meus vinte anos" contra um fundo pintado de azul. Ele compartilhou uma prévia da embalagem externa do álbum via Instagram em 14 de novembro, algumas horas antes do início da pré-venda.

O primeiro lançamento solo oficial de RM, mas o terceiro no geral após sua mixtape homônima (2015) e Mono (2018), Indigo relata "histórias e experiências pelas quais [ele] passou, como um diário". O período de pré-venda do álbum iniciou-se em 15 de novembro. A Big Hit lançou um "Filme de Identidade" para o projeto em 22 de novembro. Consoante ao título do álbum, o visual azulado apresentava "uma montagem rápida de imagens vagas" com o som de estático tocando ao fundo. Um texto descritivo sobre o álbum apareceu à medida que o clipe avançava: "Registro de RM: Indigo. Das cores da natureza, humano, etc. Documentação da minha juventude no momento da fase independente. Disco desbotado pelo sol desbotado como jeans velhos". A linha final do texto dizia: "o último arquivo dos meus vinte anos", antes do vídeo "desaparecer graciosamente". Cinco fotos seguiram no dia seguinte e mostraram RM, vestido com jeans azul e roupas totalmente brancas, de pé e sentado na mesma sala cheia de luz e tons quentes das imagens compartilhadas anteriormente. A pintura Blue, do falecido artista coreano Yun Hyong-keun, de quem RM é conhecido por ser um admirador, apareceu em algumas das fotos. RM disse que com Indigo criou uma colaboração que "transcende as fronteiras" entre música e arte. Big Hit revelou a lista de faixas em 24 de novembro. O álbum contém 10 canções e apresenta participações de Erykah Badu, Anderson .Paak, Tablo, entre outros. A nona faixa, "Wild Flower", que apresenta os vocais de Youjeen do Cherry Filter, serviu como single principal do álbum. Uma prévia do videoclipe do single foi compartilhada via YouTube em 30 de novembro. O teaser era baseado na natureza, primeiro mostrando um "campo de trigo sereno", seguido por "RM caminhando em uma planície e admirando o nascer do sol", depois cortando para uma visão aérea das nuvens iluminadas por baixo "com estouros de iluminação", antes de terminar com uma tomada grande angular de RM parado no topo de uma montanha ao lado de uma árvore solitária com uma "bateria atmosférica e batidas de sintetizador" sendo tocadas ao fundo.

Formato
Duas edições do álbum foram disponibilizadas para compra. A "Book Edition" foi lançada no formato tradicional de CD e inclui livro, cartão postal, cartão de foto e pôster. As versões das lojas Target e Weverse Shop USA desta edição também contém um photocard exclusivo. A edição "Postcard Edition" (versão digital exclusiva da Weverse Albums), inclui um livro de letras, foto instantânea, guia do usuário e um guia QR escaneável para acessar o álbum e o conteúdo digital adicional na plataforma. Em janeiro de 2023, a Big Hit Music anunciou que Indigo seria lançado no formato vinil em maio do mesmo ano.

Promoção
Dois videoclipes—para "Wild Flower" e "Still Life"—foram lançados nos dias 2 e 6 de dezembro, respectivamente. RM falou sobre Indigo em entrevistas detalhadas com as publicações Vogue, NME, Variety e The Atlantic publicadas no dia do lançamento do álbum. Logo depois, ele fez sua estreia solo no Tiny Desk Concert da NPR, apresentando a canção "Seoul", de sua mixtape Mono (2018), seguida pelas duas primeiras faixas do álbum: "Yun" e "Still Life". Um dia após o lançamento do álbum, um vídeo de 41 minutos, intitulado "Indigo Magazine Film", foi publicado através do canal oficial do BTS no YouTube, onde RM e seus colaboradores comentam sobre o processo de criação do álbum, detalhando individualmente todas as faixas. Nos dias 2 e 4 de dezembro, o rapper esteve presente na rádio Melon Station para compartilhar os bastidores da produção de Indigo, suas colaborações e participar de uma sessão de perguntas e respostas.

Um pequeno evento musical em comemoração ao álbum foi realizado em Seul no dia 5 de dezembro. Duzentos fãs foram selecionados para participar do evento, por sorteio no Weverse entre aqueles que compraram o álbum na pré-venda. No evento, RM apresentou oito faixas de Indigo, "Persona", solo do rapper presente no sexto mini-álbum do BTS, Map of the Soul: Persona (2019), e "Sexy Nukim" (2022), parceria do grupo Balming Tiger com o rapper. O concerto foi gravado e lançado no YouTube em 15 de dezembro. Ainda no dia 5 de dezembro, visualizers para as faixas "No.2" e "Hectic" foram lançados através do YouTube, assim como uma entrevista de RM para o Zach Sang Show. Em 8 de dezembro, performances de "Wild Flower", "Still Life", "Change Pt.2" e "No.2", gravadas pelo rapper no museu Dia Beacon em Nova York, foram publicadas no YouTube. Em 21 de fevereiro de 2023, RM lançou um visual para a faixa "Closer", composto de cenas do filme de romance sul coreano Decision to Leave (2022), estrelado por Park Hae-il e Tang Wei.

Recepção da crítica

Mary Siroky, da Consequence, escreveu que Indigo "parece um presente para o próprio espírito criativo [de RM] tanto quanto é um presente para os ouvintes" e sentiu que "captura algo sobre a experiência humana, que é a existência de um espaço para o tipo de mágoa profunda... ao lado da alegria". Ela resumiu o álbum como "um disco de um escritor no auge de seu jogo que provou que ainda tem muito a percorrer e muito a compartilhar", com elogios pela maneira como RM expressa suas frustrações sobre um "único capítulo isolado da vida", a "catarse criativa" e a experimentação evidente no álbum, e seu "desvendar comovente de desgosto e esperança". Ela apontou "Still Life", "All Day" e "Wild Flower" como faixas essenciais do álbum. Segundo a publicação NME, Indigo "captura vislumbres de como navegar em incerteza e mudança, partindo de relacionamentos a uma vida que se desenrola sob o escrutínio dos olhos do público". Escrevendo para o The Observer, Tara Joshi descreveu Indigo como "uma coleção polida que abrange pop e rap com confiança". A equipe da revista Billboard nomeou Indigo o melhor álbum de k-pop de 2022, enquanto classificaram "Wild Flower" como a melhor faixa do álbum.

Abbie Aitken destacou a "sensação de crescimento" e a mudança de perspectiva presentes no álbum em sua crítica para a revista Clash. Ela descreveu o álbum como "uma representação mais sincera" de RM, que "apresenta um acúmulo vívido de lições aprendidas, proeza artística e uma visão madura do envelhecimento". Ela deu uma nota de 8/10, escrevendo que "a inclusão da arte combinada com a presença de uma interpretação da natureza [...] parece calmante, identificável e fresca". Aitken também elogiou a escolha "meticulosa" de RM em colaboradores, observando que "cada faixa funciona dentro dos limites dos artistas apresentados". Ela concluiu que o álbum "é uma visão encantadora da mentalidade de uma superestrela global". Michelle Hyun Kim, da Rolling Stone, considerou Indigo "um retrato sonoro aventureiro do mundo interior de RM, o trabalho de um artista que encontra sua voz reunindo as influências que ressoam com sua alma". Destacando a canção "Wild Flower", Kim comenta que o álbum é a chance de RM fornecer conforto e resiliência para seus milhões de ouvintes, assim como a arte que inspirou-o fez com ele. A publicação The Atlantic enaltece como, apesar de ser um álbum primariamente hip hop, RM infunde o gênero com neo-soul, folk, R&B, eletrônica e rock, ressaltando que a experiência de ouvir o álbum é "como testemunhar uma pessoa esculpir seu nome no topo de uma montanha como uma forma de dizer não apenas que 'eu estava aqui', mas também 'estou feliz por você ter vindo'". Em sua avaliação para a revista NME, Rhian Daly deu nota máxima ao álbum, citando as faixas "Yun" e "Wild Flower" como um dos melhores trabalhos do rapper até o momento, ao passo que o álbum "leva a natureza caprichosa da vida a sério e percorre um caminho em zigue-zague por uma variedade de gêneros". Ao final de sua crítica, Daly acrescenta que Indigo "é um álbum que parece imperturbável pelas tendências atuais que concentra-se na construção de seu próprio mundo inimitável", descrevendo-o como uma "obra-prima com o potencial para ser relembrado como um clássico".

A revista Dazed listou "Wild Flower" em 17º lugar em sua classificação de final de ano das 40 melhores canções de K-pop lançadas em 2022, com a compositora Taylor Glasby afirmando que a posição da canção na lista era "uma prova de [sua] poderosa e imediatismo emotivo". Ela o descreveu como um "instantâneo lindamente ritmado, produzido e executado da psique de uma superestrela, tão fascinante quanto profundamente emocionante".

Desempenho comercial
Em seu primeiro dia, Indigo acumulou  21.6 milhões de streams no Spotify, configurando-se como a maior estreia de um álbum, de um solista coreano, na história da plataforma. Todas as faixas do álbum estrearam simultaneamente no top 100 da parada global de músicas do Spotify, com "Wild Flower" obtendo a melhor posição (13ª) ao acumular 4.3 milhões de streams em suas primeiras 24 horas. Seguindo o lançamento de Indigo, RM estreou na sétima posição do ranking global diário de artistas do Spotify, tornando-se o artista solo asiático com a maior posição na história da plataforma. Em sua primeira semana, o álbum obteve mais de 80.2 milhões de streams no Spotify, consequentemente tornando-se a maior primeira semana de um álbum, de um solista coreano, na história da plataforma. Indigo estreou na 7ª posição da parada global de álbuns do Spotify, e na 17ª posição da parada de álbuns da plataforma nos Estados Unidos, sendo a maior posição alcançada por um solista coreano no país.

O álbum estreou na primeira posição da parada global de álbuns do iTunes, ao passo que todas as faixas debutaram no top 11 da parada global de músicas, com "Wild Flower" assumindo a primeira posição. Em menos de duas horas após seu lançamento, Indigo alcançou o topo da parada de álbuns do iTunes em mais de 80 países, incluindo Estados Unidos, Reino Unido, Japão, Canadá, Brasil, Alemanha e Irlanda, enquanto, eventualmente, "Wild Flower" atingiu o número um em 89 países. RM se tornou o segundo artista coreano na história a ocupar, simultaneamente, o topo das paradas de álbuns e músicas do iTunes dos Estados Unidos, com Indigo e "Wild Flower", respectivamente. Na Apple Music, Indigo alcançou o topo da parada de álbuns em 15 países. RM ocupou, simultaneamente, todo o top 10 da parada de canções de k-pop do Apple Music dos Estados Unidos, com as faixas de Indigo.

Com apenas uma hora de lançamento, Indigo vendeu 123.500 cópias na parada musical do Hanteo, configurando RM como o ato coreano com o segundo maior número de vendas na primeira hora de lançamento na parada, atrás apenas de Proof (2022) do BTS. Em seu primeiro dia, Indigo vendeu 553.770 cópias na parada musical do Hanteo, tornando-se o quinto maior primeiro dia de vendas por um solista na história da parada. Indigo estreou no topo da parada semanal de vendas físicas do Hanteo. O álbum finalizou sua primeira semana com 619,232 cópias vendidas na tabela, sendo a sétima maior primeira semana de vendas por um solista na história do Hanteo. Com o lançamento do álbum, RM alcançou o topo do ranking de artistas do Melon, à medida que todas as faixas de Indigo estiveram presentes, simultaneamente, no Melon Top 100, fazendo de RM o segundo solista masculino na história a atingir o feito. Todas as canções do álbum estrearam no top 20 da parada global diária do Circle Chart, com "Wild Flower" assumindo a primeira posição. Na parada de álbuns do Circle Chart, as duas versões de Indigo ("Book Edition" e "Postcard Edition") debutaram nas 2ª e 4ª posições, respectivamente, totalizando 664,456 cópias vendidas em sua primeira semana na tabela. Pouco mais de um mês após o lançamento do álbum, Indigo recebeu o certificado de platina dupla pela Korea Music Content Association (KMCA) pelas mais de 500.000 cópias vendidas na Coreia do Sul.

Nos Estados Unidos, Indigo estreou na 15ª posição da Billboard 200, com 31.000 cópias vendidas em sua primeira semana no país, ao passo que debutou na primeira posição da tabela World Albums e na 10ª posição da Top Album Sales. Após o lançamento das versões físicas do álbum no país em 16 de dezembro, Indigo subiu para a terceira posição da Billboard 200, tornando-se o primeiro álbum de um solista coreano na história a alcançar o top cinco da tabela. "Wild Flower" estreou na primeira posição das paradas Digital Song Sales e na 83ª colocação da Billboard Hot 100. Adicionalmente, RM ocupou, simultaneamente, todas as oito primeiras posição da parada World Digital Song Sales, com "Wild Flower" estreando em primeiro lugar, seguida de "Still Life", "Yun", "Lonely", "All Day", "Hectic", "No.2" e "Forg_tful", respectivamente. "Closer" estreou no topo das paradas R&B Digital Song Sales e Hip-Hop Digital Song Sales, enquanto na tabela Rap Digital Song Sales, "Still Life" debutou na primeira posição, seguida de "Yun" e "All Day" nas segunda e terceira posições, respectivamente. Eventualmente, Indigo passou quatro semanas no topo da tabela World Albums, fazendo de RM o primeiro solista coreano a conquistar o feito.

No Reino Unido, Indigo debutou na 27ª posição da parada de álbuns do meio da semana, e na 45ª posição na tabela geral. No Japão, com apenas três dias de lançamento, o álbum estreou na primeira posição da parada de álbuns digitais da Oricon. Indigo estreou no topo da parada Download Albums e na quinta posição da Hot Albums, ambas tabelas da Billboard Japan, com apenas três dias de contagem. Na Austrália, o álbum debutou na 26ª posição da ARIA Albums Charts.

Lista de faixas

Equipe e colaboradores
Créditos adaptados do encarte de Indigo e listados em ordem alfabética. Exclui créditos de vocais, composições e produção já citados acima.

Masterizado por Chris Gehringer no Sterling Sound.

 JaRon "Joe Cool" Adkison – engenharia de gravação
 Erykah Badu – vocais de apoio
 Antwone Barnes – coro
 Duane Benjamin – co-produção de coro , arranjo coral/orquestração
 Paul Blanco – vocais de apoio   , engenharia de gravação
 Dedrick Bonner – arranjo coral/orquestração , coro , direção de coro
 Bryce Charles – coro
 Hye-jin Choi – engenharia de gravação
 Marqell Ward Clayton – coro
 Colde – engenharia de gravação
 Docskim – piano , sintetizador , baixo , programação, arranjo de cordas
 EAeon – teclado , sintetizador , engenharia de gravação
 John Eun – piano , violão , baixo , percussão , arranjo vocal e rap , engenharia de gravação , edição digital , engenharia de mixagem , piano elétrico , sintetizador , guitarra elétrica , vocais de apoio
 Evan – edição digital
 Ghstloop – teclado , sintetizador , edição digital
 Summer Greer – coro
 Hissnoise – edição digital
 Honne – teclado , sintetizador , guitarras , programação de baterias
 Jaycen Joshua – engenharia de mixagem
Mike Seaberg – engenharia de mixagem
Rachel Blum – assistente
Jacob Richards – assistente
DJ Riggins – assistente
 Onewoo Kang – programação adicional
 David Kim – engenharia de mixagem
 Jongkuk Kim – baterias
 Rob Kinelski – engenharia de mixagem
 Adam Kulling – teclado , sintetizador
 Ken Lewis – engenharia de mixagem
 Logikal – teclado , sintetizador
 Maiz – edição digital
 Manny Marroquin – engenharia de mixagem
Zach Pereyra – assistente de engenharia de mixagem
Trey Station – assistente de engenharia de mixagem
Anthony Vilchis – assistente de engenharia de mixagem
 Shin Min – arranjo de cordas , condução de cordas
 Sha'leah Nikole – coro
 Sung-geun Oh – engenharia de gravação
Ye-chan Joo – assistente
 Ji-yoon Park – vocais de apoio
 Pdogg – teclado , sintetizador , programação de baterias
 Ililta Pina – coro
 Erik Reichers – engenharia de gravação
 James F. Reynolds – engenharia de mixagem
 CD Rios – assistente de estúdio
 RM – arranjo vocal e rap , engenharia de gravação , vocais de apoio , percussão
 Clinton Roane – coro
 Emily Silva – coro
 Slowminsteady – guitarra
 Julio Ulloa – engenharia de gravação
 Ga Yang – engenharia de mixagem
 Yong String – cordas
 Youjeen – vocais de apoio , arranjo vocal e rap
 Young – guitarras , engenharia de gravação
 Zin – arranjo vocal e rap , engenharia de gravação

Tabelas musicais

Tabelas semanais

Tabelas mensais

Tabelas de fim de ano

Certificações

Histórico de lançamento

Álbuns de 2022
Álbuns de BTS
Álbuns em língua coreana
Álbuns da Big Hit Entertainment
RM (rapper)

Indigo (álbum de RM)


Konventionen mellem Storbritannien og Kina angående Tibet var en traktat underskrevet mellem Qing-dynastiet og det britiske imperium i 1906, som bekræftede den kinesiske besiddelse af Tibet efter den britiske ekspedition til Tibet i 1903-1904. Briterne lovede mod en betaling fra Qing-hoffet også at "ikke adskille tibetansk territorium eller at blande sig i administrationen af Tibet", mens Kina forpligtede sig til ikke at tillade nogen udenlandsk stat at blande sig i forholdene i territoriet eller den interne administration af Tibet ". Denne konvention afløste Lhasa-traktaten, der blev indgået mellem Tibet og Storbritannien i 1904.

Bestemmelser i traktaten

Artikel I bekræfter anerkendelsen af Lhasa-traktaten fra 1904, hvilken dog ændres.

I artikel II hedder det, at "Storbritanniens regering forpligter sig til ikke at annektere tibetansk territorium og ikke at gribe ind i administrationen af Tibet", mens "Kinas regering forpligter sig også til ikke at tillade nogen anden udenlandsk magt at infiltrere territoriet eller den interne administration af Tibet" hvilket var en henvisning til truslen om russisk indblanding..

I artikel III. Det Britiske Rige forbyder adgangen til sine mineralkoncessioner og -markeder i Tibet (der var nævnt i artikel 9 i Lhasa-traktaten af 1904) til enhver stat eller vasal af nogen anden stat end Kina. "Traktaten tillader dog det britiske imperium at komme og installere telegraflinjer mellem det britiske Indien og kontorerne for dets repræsentanter i Tibet.

Kina erklærer sig selv ansvarlig for betalingen af krigsskadeserstatning fra tibetanerne til briterne. De afregnes kun af Kina til Storbritannien i tre annuiteter. Disse skulle betales i 1906, 1907 og 1908. London bevarer imidlertid sine tre kontorer. Der skulle ikke være engelsk besættelse af tibetansk territorium..

Underskrivelsen

Konventionen blev undertegnet den 27. april 1906 i Beijing af Ernest Mason Satow, ekstraordinær udsending og minister befuldmægtiget for Storbritannien til kejseren af Kina og Tang Shaoyi, højtstående kommissær og befuldmægtigede for kejseren af Kina.

Følger

Efter Qing-dynastiets fald og Zhao Erfengs død sendte de britiske, kinesiske og tibetanske regeringer repræsentanter til Simla i Indien, for at diskutere den kinesisk-tibetanske grænses forløb og fremtidig status for Tibet. Simla-konventionen blev underskrevet den 27. april 1914. Under henvisning til teksten modsiger Beijing den foreslåede grænse mellem indre Tibet og det ydre Tibet og afviser initiering af sin delegerede. Qing-dynastiet havde allerede oprettet distriktet Chuanbian (kinesisk: 川 边 道), som i 1916 blev Chuanbian Specielle Distrikt og derefter Xikang-provinsen.

Noter

Eksterne henvisninger

 Convention Between Great Britain and China Respecting Tibet

Tibets historie


Estadio Parque Artigas Uruguay'ın Paysandú şehrinde 1994 yılında çok amaçlı olarak inşa edilen bir stadyumdur.

Çoğunlukla futbol müsabakalarının yapıldığı stadyum, 25.000 seyirci kapasitelidir.

Uruguay'daki stadyumlar

Artigas Park Stadyumu


Julio Vélez (Utrera, 6 de mayo de 1946 - Dax, 23 de diciembre de 1992) fue un poeta y escritor español.

Trayectoria
Se crio en Morón de la Frontera, y él se consideraba de ese pueblo sevillano.

Su formación tiene lugar en la Universidad de Sevilla, donde cursa un año de Filosofía y donde tiene contacto con el Partido del Trabajo de España, PTE, partido del que fue un destacado miembro y por el que se llegó a presentar al Senado en la provincia de Cádiz. En Madrid, cursó Filología Española en la Universidad Autónoma de Madrid y se doctoró con una Tesis Doctoral sobre César Vallejo titulada Vallejo: poesía última, dirigida por Teodosio Fernández. Durante sus años de formación académica impartió diversos cursos en las sedes de universidades norteamericanas en Madrid, escribió varios artículos para periódicos como El País o El Sol. Su relación con el grupo Prisa tuvo muchos altibajos, sobre todo tras la publicación de La poesía española según El País, en la que arremetía ante los intereses editoriales del periódico en la reseña del panorama poético del momento.

Fue profesor de literatura hispanoamericana en la Universidad de Salamanca y profesor visitante en la Universidad de Washington.

Libros
Publicó  varios libros de poesía:

 La espiga y la fiebre (Morón de la Frontera, Carabela, 1967)

 Laocoonte; el título alude al personaje mítico (Madrid, Sensemayá Chororó, 1978)

 Los fuegos pronunciados (Madrid, Ayuso, 1985)

 Escrito en la estela del último ángel caído (Madrid, Libertarias-Prodhufi, 1992)

Este último fue publicado el mismo año de su muerte: 1992. También dejó 2 libros sin terminar que aún no se han publicado: Por vuelo de herida y Dialéctica de la ruina, recogidos en las dos ediciones de su poesía completa.

Su obra poética completa fue recogida y editada con mimo y cuidado a cargo de Anthony Leo Geist (Catedrático de la University of Washington in Seattle):

Obra poética. Ed. Anthony Leo Geist. Morón: Biblioteca de la Frontera, 1999.

En 2012 una versión revisada y actualizada de la misma se publicó con el nombre de "Materia y sombra: poesía completa", Salamanca, Diputación de Salamanca, 2012 con prefacios de José Ramón Ripoll y Anthony L. Geist y con una edición a cargo de Julio Vélez Sainz y María Ángeles Pérez López y epílogo de Eduardo Galeano.

Escribió una novela que fue ganadora del premio Alcorcón de novela corta: El bosque sumergido.

Hizo una importante labor en torno de la vida de César Vallejo, y publicó 2 tomos sobre él, España en César Vallejo y una edición de  Poemas en prosa/Poemas humanos/España: aparta de mí este cáliz en la Editorial Cátedra.

Por otro lado, era un apasionado del flamenco y sobre todo de la figura del guitarrista Diego del Gastor, del que escribió un libro titulado Flamenco: una aproximación crítica (Madrid, Akal, 1978).

Fue también crítico literario: en ese campo publicó el libro La poesía española según El País.

Publicó múltiples trabajos literarios en varias revistas; entre otras, La Pluma, que dirigió en su segunda época, junto a Manuel Martínez Azaña.

Notas y referencias

 Julio Vélez en el sitio de la Biblioteca de Morón de la Frontera.

Alumnos de Filosofía y Letras de la Universidad de Sevilla
Alumnado de la Universidad Autónoma de Madrid
Poetas de la provincia de Sevilla
Profesores de la Universidad de Salamanca
Nacidos en Utrera
Fallecidos en Dax

Julio Vélez


TypeScript este un limbaj de programare open source dezvoltat și menținut de Microsoft. Este un superset sintactic al limbajului JavaScript și asigură un sistem de tipuri opțional.

TypeScript este proiectat pentru dezvoltarea de aplicații de mari dimensiuni și se compilează în JavaScript. Deoarece TypeScript este un superset peste JavaScript, programele JavaScript existente sunt, de asemenea, programe  valide TypeScript. TypeScript poate fi utilizat atât pentru a dezvolta aplicații JavaScript pentru partea de client, cât și pentru partea de server (Node.js).

Note

Legături externe

 TypeScript project at GitHub
 Specificațiile TypeScript
 CATS Editor TypeScript Cross Platform
 Awesome-TypeScript: O listă de instrumente și resurse susținute de comunitate, referitoare la limbajul TypeScript
 Tutorial TypeScript
 Folosirea TypeScript cu React Native

Limbaje de programare
Software Microsoft

TypeScript


Louise Marguerite de Lorena (1588 – 30 aprilie 1631) a fost fiica Ducelui Henri de Guise și membru al Casei de Lorena. Ea s-a căsătorit cu François de Bourbon devenind Prințesă Conti.

Biografie

Louise Marguerite s-a născut la Château de Blois, în afara Parisului. A fost al 13-lea copil din cei 14 ai Ducelui Henri de Lorena și ai Catherinei de Cleves. Fratele ei Claude, Duce de Chevreuse a fost soțul Mariei de Rohan, o renumită intrigantă de la Curtea Franței. Fratele ei cel mare, Charles, a fost ultimul Duce de Guise după moartea tatălui lor în 1588.

A fost numită după cele două nașe; Louise în onoarea Louisei de Lorena, soția lui Henric al III-lea al Franței și Marguerite în onoarea Margueritei de Valois, prima soție a regelui Henric al IV-lea al Franței. A crescut în grija mamei și a bunicii paterne, Anna d'Este.

Louise Marguerite a fost considerată o mare frumusețe la Curte. A fost iubita lui Henric al IV-lea al Franței, viitorul ei văr prin căsătorie.

Soțul ei a fost François de Bourbon, Prinț de Conti. El era fiul lui Louis de Bourbon, Prinț de Condé și a soției acestuia, Eléanor de Roucy de Roye. François era văduv după ce își pierduse prima soție, Jeanne de Coësmes, în 1601; căsătoria a rămas fără copii în ciuda mariajului de 20 de ani.

Cuplul s-a căsătorit la Château de Meudon, în afara Parisului, la 24 iulie 1605. S-a spus că Henric al IV-lea, inițiatorul căsătoriei, voia să se căsătorească el însuși cu ea, însă acest lucru era improbabil ea făcându-și apariția la Curte când Henric al IV-lea era deja îndrăgostit de Gabrielle d'Estrées.

La 8 mai 1610, Prințesa de Conti a născut la Palatul Luvru o fiică, botezată Marie. Copilul a murit la 12 zile după naștere și a fost înmormântată la biserica Saint-Germain-des-Prés.

Decesul lui François la 2 august 1614 a lăsat-o pe Louise Marguerite văduvă la 26 de ani. Cu mare zel ea s-a dedicat studiului literaturii și a devenit patroană a marilor scriitori ai vremii, inclusiv François de Malherbe, Nicolas Renouard și Blaise de Vigenère.

A fost doamnă de onoare pentru Maria de Medici ca și pentru Anna de Austria.

Mai târziu ea s-a căsătorit cu François de Bassompierre intr-o ceremonie secretă. S-a spus că ei au avut un copil însă nu există dovezi. Căsătorindu-se cu Bassompierre, ei au trăit în dizgrație, Louise Marguerite murind la Château d'Eu.

Note

Nașteri în 1588
Decese în 1631
Prințese Conti
Casa de Bourbon
Casa de Lorena
Casa de Guise
Prințese de Lorena

Louise Marguerite de Lorena


Hippeastrum puniceum é uma planta perene bulbosa nativa das regiões tropicais da América do Sul, embora tenha se naturalizado em outros lugares.  Os nomes comuns incluem lírio de Barbados, lírio da Páscoa, lírio do cacau, lírio do cacau e lírio amarílis, embora não seja um lírio nem uma espécie de Amaryllis.

Descrição
As plantas têm 4-6 folhas, cada uma das quais é verde brilhante, 30-60 cm de comprimento por 2,5–3 cm de largura, em forma de cinta (lorate) e afunila no final para um ápice agudo. As folhas não estão totalmente desenvolvidas quando as flores aparecem (isto é, elas são mais ou menos histéricas). As flores nascem em umbela em um caule (escapo) que tem 40–60 cm de altura. O umbel tem brácteas lanceoladas verdes em sua base. As pétalas, ou mais precisamente tépalas, são vermelho-alaranjadas com bases mais pálidas. As duas tépalas inferiores são muito mais estreitas que as laterais.

Referências

Ligações externas

puniceum
Plantas descritas em 1783
Flora da América do Sul

Hippeastrum puniceum


Viva Laldjérie es una película del año 2003.

Sinopsis
Argel, invierno de 2003. Al principio de la violencia terrorista, la madre, la hija y la puta se instalan en un hotel del centro de la ciudad. Goucem, la hija, ha conseguido llevar una vida "normal" entre su trabajo con un fotógrafo, un amante generoso y casado, y unos movidos fines de semana en las discotecas. Fifi, la amiga fiel, se prostituye bajo la protección de un hombre poderoso y amable. Papicha, la madre, vive entre el miedo y la nostalgia de un pasado feliz como bailarina de cabaret. Aunque la muerte ande tras ellas, insidiosa y despreocupada, ellas lo niegan.

Premios
 Mostra de Valencia Cinema del Mediterrani, 2005
 Medfilm Festival, Roma 2005

Referencias

Viva Laldjérie


Regele Leu este un film american de dramă, regizat de Jon Favreau și produs de Walt Disney Pictures. Este o adaptare realistă a clasicului film animat Regele Leu (1994).

Distribuție
 Maia Mălăncuș (voce, versiune română)
 Alina Chinie (voce, versiune română)
 Claudiu Bleonț (voce, versiune română)
 Donald Glover - Simba
 JD McCrary - micul Simba
 Seth Rogen - Pumba
 Chiwetel Ejiofor -Scar
 Alfre Woodard - Sarabi
 Billy Eichner - Timon
 John Kani - Rafiki
 John Oliver - Zazu
 Beyoncé - Nala
 Shahadi Wright Joseph - micuța Nala
 James Earl Jones - Mufasa
 Florence Kasumba, Eric Andre și Keegan-Michael Key - Shenzi, Banzai și Ed, Azizi și Kamari

Referințe

Legături externe

Filme Disney
Filme din 2019
Filme în limba engleză
Filme 3D
Filme de animație pe calculator
Filme de animație americane

Regele Leu (film din 2019)


L'Euro Hockey League féminin est le plus récent tournoi féminin annuel de hockey sur gazon organisé par la EHF pour les meilleurs clubs de hockey en Europe.

La compétition devait débuter en 2020 en remplacement de l'ancienne Coupe d'Europe des clubs champions. La première édition a été annulée en raison de la Pandémie de Covid-19 en Europe.

Format
Le nouveau tournoi aura le même format que l'ancienne EuroHockey Club Cup. Cela signifie que huit équipes participeront au tournoi à élimination directe, les perdants jouant des matchs de classement pour leur classement. Le tournoi se déroulera au même endroit que le Final 8 masculin. Pour la première fois, la compétition féminine sera entièrement produite pour la télévision et il y aura un arbitre vidéo. Les équipes se qualifieront pour l'EHL féminin de la même manière qu'auparavant, les deux premières nations du classement de l'EHL gagnant deux places dans la compétition tandis que les six nations suivantes recevront une entrée.

Résultats

Records et statistiques

Performances par club

Performances par pays

Voir aussi
 Euro Hockey League masculin
 Coupe d'Europe féminine de hockey sur gazon des clubs champions
 Trophée d'Europe féminin de hockey sur gazon des clubs
 Coupe d'Europe féminine de hockey en salle des clubs

Références

Liens externes
 Site officiel de l'Euro Hockey League

Euro Hockey League féminin
Compétition fondée en 2018

Euro Hockey League féminin


The Constitutional debate of Canada is an ongoing debate covering various political issues regarding the fundamental law of the country. The debate can be traced back to the Royal Proclamation, issued on October 7, 1763, following the signing of the Treaty of Paris (1763) wherein France ceded most of New France to Great Britain in favour of keeping Guadeloupe.

Since the enactment of the Constitution Act, 1867, which brought the Province of Canada, New Brunswick, and Nova Scotia together as Canada, the debate has focused on these issues:

The interpretation of the Constitution
The division of powers between the federal and provincial governments
The type of federalism to be applied within the federation
The way the constitution should be amended
The inclusion of specific civil rights in the constitution

Historical overview

The initial policy of Great Britain with regards to its newly acquired colony of Quebec was revealed in a Royal Proclamation on October 7, 1763. The proclamation renamed Canada "The Province of Quebec", redefined its borders, and established a British appointed colonial government. The new governor of the colony was given the power and direction to summon and call general assemblies of the people's representatives.

The status quo
The current Constitution of Canada consists of the 1867 British North America Act (BNA) and subsequent amendments.

Distribution of legislative powers

The BNA Act defined the areas of jurisdiction for the provinces and the federal government. There are 29 exclusive federal jurisdictions and 16 provincial jurisdictions. The provincial jurisdictions are listed under sections 92, 93 and 95 of the constitution.

The BNA Act granted the federal parliament all "residuary" powers not already defined as provincial. It also gave the federal government a veto power over provincial legislation. The members of the Senate of Canada, the Supreme Court of Canada, judges and the judges of all of the provinces' highest courts are appointed by the federal executive.

The Constitution Act, 1982, did not change the divisions of responsibilities between the provincial and the federal legislatures, except for the provincial jurisdiction over natural resources and energy, which was clarified and slightly expanded.

Charter of rights and freedoms

The Canadian Charter of Rights and Freedoms was enshrined into the constitution of Canada in 1982. The charter covers fundamental liberties, democratic rights, mobility rights, legal rights, equality rights, language rights and minority language education rights.

Amendment process

The 1982 constitutional reform introduced an amendment process that no longer involved the approval of the Parliament of the United Kingdom. The amendment formula is described in section 37 to 49 of the constitution. In general, amendments can be passed by the House of Commons, the Senate, and a two-thirds majority of the provincial legislatures representing at least 50% of the Canadian population (the 7/50 formula). Certain types of amendments use other amending formulas.

Debated areas

Interpretation of the British North America Act

Foundation of the nation
In Canada West (Ontario), the confederation process was promoted as the act of foundation of a new British nation. The project generally received wide support in the press and in the political class. It is primarily the politicians of Canada West that, with the Great Coalition, orchestrated the process which led to the legislative union of the British North American colonies.

The anti-Confederation movement was however quite strong in one of the two Maritime provinces that were initially federated by the BNAA. The Liberal politicians of the Maritime provinces did not support the movement of the Great Coalition before or after the fact.

In Nova Scotia, 36 out of 38 seats of the provincial legislature and 18 out of 19 seats of the new federal legislature went to anti-Confederation candidates at the first election. Premier William Annand and federal MP Joseph Howe pushed for the removal of Nova Scotia from the new Dominion. Howe eventually accepted a position in the federal government of McDonald, while Annand kept fighting Confederation up until 1869.

The movement died shortly after when the idea of reversing the process of confederation was abandoned. The point of view that the confederation is the act of foundation of the Canadian nation was and still is today the policy of the federal government.

Pact between two founding peoples
In Canada East (Quebec), the confederation project was promoted by the Parti bleu and opposed by the Parti rouge. George-Étienne Cartier supported and promoted the project as a way to regain the political autonomy that Lower Canada had lost with the forced Union of 1840. Reluctant at first, the Catholic clergy eventually supported confederation when it became known that education and "health" were going to be exclusive provincial jurisdictions.

After 1867 and up until the 1960s, the idea that the BNAA was a legal document containing guarantees to the equality of the two founding peoples was taken for granted by most members of the intellectual elite of French Canada. Nationalist politicians from Quebec (sometimes Liberal, sometimes Conservative) were elected on programs which stated how they were to defend the constitutional guarantees granted by Great Britain to French Canadians in order to protect their nationality. Federal politicians, such as Henri Bourassa, advocated more autonomy for Canada within the British Empire, while provincial politicians such as Honoré Mercier defended the autonomy of the province of Quebec within the Canadian Dominion.

Just another British Act
The Parti rouge of Canada East opposed the confederation process, just as its ancestor party, the Parti patriote, had opposed the Union process. Some rouges such as Antoine-Aimé Dorion, demanded that the project be submitted to a direct vote by the people, convinced it would be rejected. The process which led to the confederation was considered illegitimate because in their opinion it was undemocratic.

Other liberals suggested a highly decentralized confederation that would have given only certain limited powers to the union government. The party lead the anti-confederation campaign and at the first provincial elections, 13 out of 65 anti-confederation candidates were elected, obtaining 45% of the recorded votes.

Much later, in the late 1950s, the opinions of the Parti rouge would be supported by the first advocates of the independence of Quebec.

Nature of Canadian federalism

Confederation / federation
Since the creation of the federal state, the role of this new level of government has been the object of debate. As of 1867, some politicians have seen the federal government as the central, national government of Canada whereas others have seen it as a confederal government, the creation of the provinces, responsible for administering things the latter had in common.

Symmetrical and asymmetrical federalism
Symmetrical federalism refers to a political organization where all federated states have equal status and autonomy within the greater ensemble.

Asymmetrical federalism refers to a political organization where the federated states have variable levels of autonomy within the greater ensemble.

Binationalism, bilingualism and biculturalism
Mostly supported by French Canadians, the binational confederation was seen as a way for French Canadians and British Canadians to coexist within the same country and share common institutions. Since French Canadians viewed themselves as a distinct nation and wished for this nation to keep existing, many political leaders from Quebec promoted the official recognition of the French language by the federal government and all provincial governments. This view is today associated with the pre-Quiet Revolution era.

Multicultural nation state

Promoted by the Liberals during Pierre E. Trudeau's prime ministership, this view of Canada is at once readily embraced by a great number of Canadians and is enshrined in Section Twenty-seven of the Canadian Charter of Rights and Freedoms.  It is, however, seen as unacceptable because it is insufficient by essentially all Quebec provincial politicians. To them, the multicultural nation state model alone fails at recognizing the national character of Quebec society and the consequences of this for the Quebec state as a member state of the Canadian federation.

The concept of a pluralistic society is generally perceived positively in Quebec, which is also a land open to immigration. However, Quebec policies speak of civic "interculturalism" rather than multiculturalism, which is associated with ghettoization. The Canadian multiculturalism policy is often perceived negatively, for it depicts the French-speaking majority of Quebec as one of the many ethnic groups of Canada, therefore denying the national character of Quebec, and undermining the efforts of the Quebec state to integrate immigrants into its mainstream French-speaking society. Debates over issues of cultural pluralism such as reasonable accommodations for religious observance in public spaces have been prominent in Quebec politics and society in the 21st century, as in the Bouchard-Taylor Commission of 2007-08, the Quebec Charter of Values proposed in 2013 but abandoned in 2014, and the Act respecting the laicity of the State which became law in 2019.

Multinational state
Many politicians and public figures think that Canada would move forward in the recognition of its own diversity by declaring itself a de jure multinational state. With regards to Quebec, this view would be more in line with the "nation within the nation" of former Prime Minister Lester B. Pearson in the pre-Trudeau era.

One nation, one country
Many Canadians outside Quebec think of Canada as a monolithic nation with 10 equal provinces. Since they see only one nation in the country, they are opposed to any kind of asymmetrical relation with Quebec or any other province. Believing that Canada needs a strong federal government to defend and promote national unity, some are by principle reluctant to decentralization of powers to the provinces.  Others accept broad provincial powers so long as those given to Quebec are no different from those given to the other provinces (essentially the position of the Reform Party during the Meech Lake debate, as described in Preston Manning's 1992 book The New Canada.

Two nations, two countries
With secession, many Quebec nationalists think they have the answer to Canada's continual constitutional debate. Marginalized after the Patriotes rebellion of 1837–38, the secessionist option was resurrected as a credible solution in the wake of the 1960s Quiet Revolution of Quebec. Some politicians see independence as the normal conclusion of the Quebec struggle for the conservation of its autonomy within the Canadian federal framework. Some see it in a broader perspective of every people's right to self-determination and what they see as the normal evolution of a 400-year-old former French colony that fell victim to the colonial wars between Great Britain and France.

Treaty federalism

The doctrine of treaty federalism states that Canada consists of two unions, one of ten provinces and the federal government, and the other of the Crown with the Aboriginal peoples of Canada.  Under this doctrine, The First Nations, Inuit, and Métis are thought of as sovereign nations who are in a compact with Canada, rather than minority groups within the Canadian nation-state.

The report of the Royal Commission on Aboriginal Peoples (1996) stated that

Positions

Maintain status quo
The official position of the federal government of Canada, an overwhelming majority of Canadians outside Quebec and a minority of people (20%) inside Quebec. The Liberal Party of Canada is the main actor behind the efforts to maintain the constitutional status quo.

Constitutional reforms
Position of many federalists from English-speaking Canada and Quebec. Seen as the only way to avoid the secession of Quebec. Since the rise of the sovereignty movement, this option seems to gather a solid 40% of support among Quebec voters. Efforts to reform the Canadian constitution in order to recognize Quebec's specificity (or distinct society) and provide a means to accommodate its need for greater autonomy have resulted in the Meech Lake Accord which collapsed before it came into effect and the Charlottetown Accord which was rejected by a majority of Canadians and also a majority of Quebecers in referendum in 1995. The option is still supported, with more or less energy, by the Liberal Party of Quebec.

Independence of Quebec
This is the position of the Quebec sovereigntists. Seen as the best or only way to ensure the normal development of the Quebec society from a cultural, economic and social point of view. Since the 1980s, this option seems to gather, from one survey to the next a solid 40% of support among Quebec voters. In 1980, the Quebec government held a referendum on sovereignty-association, which was rejected by 60% of the Quebec electorate, and a second one on sovereignty with an optional partnership, which was rejected by 50.6% of the same electorate. The option is presently supported by the Parti Québécois and Québec solidaire, both provincial parties in Quebec. Secession is not considered an option by federal-level parties other than the Bloc Québécois and essentially all the population of the English-speaking provinces.

See also
Politics of Canada
Politics of Quebec
Republicanism in Canada
List of documents from the constitutional history of Canada
Unsuccessful attempts to amend the Canadian Constitution

References

Constitution of Canada
Political history of Quebec
Politics of Canada
Politics of Quebec

Constitutional debate in Canada


Die Kreuzspitze ist ein  hoher Berggipfel in den Allgäuer Alpen, über den die Grenze zwischen Deutschland und Österreich verläuft. Die Kreuzspitze ist nicht zu verwechseln mit der Kreuzspitze in den benachbarten Ammergauer Alpen.

Lage und Umgebung
Der in der Untergruppe 	Hochvogel- und Rosszahngruppe gelegene Gipfel erhebt sich in dem Bergkamm, der als Verlängerung des Rauhhornzugs von der Kesselspitze () nach Süden zum Hochvogel () zieht. Von letzterem ist die Kreuzspitze durch die Kaltwinkelscharte () nach Südosten getrennt. Im Norden liegt die Balkenscharte (), die zur Fuchskarspitze () übergeht. Nach Westen zweigt von der Kreuzspitze ein weiterer Bergzug ab, der als erste Erhebung den Weittalkopf () trägt. Unter der Ostflanke liegt das Firnfeld Im Kalten Winkel.

Die Gemarkung, auf der sich die Kreuzspitze befindet ist auf deutscher Seite Bad Hindelang, auf österreichischer Seite Hinterhornbach.

Namensherkunft
Erstmals erwähnt wurde die Kreuzspitze 1834 als Kreuz Kopf im Topographischen Atlas von Bayern. 1844 folgte die Erwähnung als auf den Kreuzspitz in der revidierten Beschreibung der bayerischen Landesgrenze. Namensgebend könnte dabei möglicherweise ein Grenzkreuz auf dem Gipfel gewesen sein, wie am wenig westlich gelegenen Kreuzkopf. Da der Gipfel auch ein wichtiger Grenzpunkt war, wäre auch eine assoziative Namensgebung denkbar.

Besteigung
Stützpunkte für die Besteigung der Kreuzspitze sind das Prinz-Luitpold-Haus (), das nordwestlich gelegen ist und die Ortschaft Hinterhornbach.

Normalweg
Üblicherweise wird die Kreuzspitze im Rahmen einer Besteigung des Hochvogels von Nordwesten nach Südosten überschritten, wobei die felsigen Gipfelflanken drahtseilversichert sind und damit Trittsicherheit und Schwindelfreiheit voraussetzen. Allerdings verläuft der markierte Weg knapp unterhalb des Gipfels, die Besteigung des Gipfels ist weglos und benötigt Trittsicherheit. Vor der Grenzöffnung 1997 im Rahmen des Schengener Abkommens hatte diese Überschreitung vor allem  bei grenzpolizeilichen Sperrungen des Kalten Winkels Bedeutung für die beliebte Hochvogelbesteigung.

Der Normalweg auf die Kreuzspitze führt von der Kaltwinkelscharte über die kurze, drahtseilversicherte Südflanke. Die Kaltwinkelscharte kann auf verschiedenen Varianten erreicht werden, so über die Balkenscharte vom Prinz-Luitpold-Haus oder als Abzweigung vom Jubiläumsweg. Weiter führt ein Anstieg von Hinterhornbach über den Fuchsensattel () in die Kaltwinkelscharte, auch eine Überschreitung des Hochvogels über den Bäumenheimer Weg (Schwierigkeitsgrad I, seit 2014 aufgrund akuter Felssturzgefahr behördlich gesperrt) endete in der Kaltwinkelscharte.

Weitere Anstiege
Es gibt auch zwei Gratanstiege, die als Kletterrouten zum Gipfel führen: Von Norden über den Balkenspitzgrat (III–) sowie über den Westgrat (IV).

Bilder

Weblinks

Einzelnachweise

Berg in den Alpen
Allgäuer Alpen
Berg im Landkreis Oberallgäu
Geographie (Bad Hindelang)
Geographie (Hinterhornbach)

Kreuzspitze (Allgäuer Alpen)


(309295) Hourenzhi est un astéroïde de la ceinture principale de taille kilométrique nommé en l'honneur de Hou Renzhi.

Voir aussi

Lien interne
 Liste des planètes mineures (309001-310000)

Liens externes

Références

Astéroïde de la ceinture principale
Planète mineure découverte en 2007
Planète mineure prédécouverte en 2000
Objet céleste découvert par le PMO NEO Survey Program
Hourenzi

(309295) Hourenzhi


Qutbism () is an exonym that refers to the beliefs and ideology of Sayyid Qutb, a leading Islamist revolutionary of the Muslim Brotherhood who was executed by the Egyptian government in 1966. Influenced by the doctrines of earlier Islamists like Hasan al-Banna and Maududi, Qutbism advocates armed Jihad to establish Islamic government, in addition to promoting offensive Jihad.

Sayyid Qutb's treatises deeply influenced numerous Jihadist movements across the world. Qutbism has gained prominence due to its influence on notable Jihadist figures of contemporary era such as Abdullah Azzam, Osama bin Laden, Ayman al-Zawahiri, Saif al-Adel, etc. It's ideas have also been adopted by the Salafi-jihadist Islamic State organization.

Qutbist literature has been a major source of influence on numerous Jihadist organisations that have emerged since the 1970s. These include the Egyptian Islamic Jihad, Jama'ah al-Islamiyya, al-Takfir wal Hijra, Armed Islamic Group of Algeria (GIA),  LIFG, Al-Qaeda, Al-Nusra Front, Islamic State, etc. that have sought to implement their strategy of waging armed Jihad.

Terminology
While adherents of Qutbism are referred to as Qutbists or Qutbiyyun (singular: Qutbi), they rarely refer to themselves with these names (i.e. the word is not an endonym); the name was first and still is used by the sect's opponents (i.e. it is an  exonym).

Tenets

The main tenet of the Qutbist ideology is that the Muslim community doesn't follow the "true Islam", which "has been extinct for a few centuries". Contemporary Muslims having reverted to Godless ignorance (jahiliyya) Islam  must be re-established by Qutb's followers.

Qutb outlined his religious and political ideas in his book Ma'alim fi-l-Tariq (aka Milestones). Important principles of Qutbism include:
 Adherence to Sharia as sacred law accessible to humans, without which Islam cannot exist
 Adherence to Sharia as a complete way of life that will bring not only justice, but peace, personal serenity, scientific discovery, complete freedom from servitude, and other benefits;
 Avoidance of Western and non-Islamic "evil and corruption," including socialism, nationalism and consumerist capitalism. Western ways have nothing to offer Muslims.
 Vigilance against Western and Jewish conspiracies against Islam;
 A two-pronged attack of
preaching to convert and,
jihad to forcibly eliminate the "structures" of Jahiliyya;
 The importance of offensive Jihad to eliminate Jahiliyya not only from the Islamic homeland but from the face of the Earth, because "truth and falsehood cannot coexist on this earth".

Takfirism
The most controversial aspect of Qutbism is takfir, whereby Qutb has declared Islam "extinct," so that those who call themselves Muslims — with the exception of Qutb's Islamic vanguard — are not actually Muslim. Takfir was intended to shock Muslims into religious re-armament. When taken literally, takfir also had the effect of causing non-Qutbists who claimed to be Muslim to be in violation of Sharia law. Violating this law could potentially be considered apostasy from Islam: a crime punishable by death according to Islamic law.

Because of these serious consequences, Muslims have traditionally been reluctant to practice takfir, that is, to pronounce professed Muslims as unbelievers (even Muslims in violation of Islamic law). This prospect of fitna, or internal strife, between Qutbists and "takfir-ed" mainstream Muslims, was put to Qutb by prosecutors in the trial that led to his execution, and is still made by his Muslim detractors.

Qutb died before he could clear up the issue of whether jahiliyyah referred to the whole "Muslim world," or to only Muslim governments but a serious campaign of terror – or "physical power and jihad" against "the organizations and authorities" of "jahili" Egypt – was promulgated in the 1980s and 1990s by insurgents that observers believed to be influenced by Qutb.  Victims included Egyptian President Anwar Sadat, head of the counter-terrorism police Major General Raouf Khayrat, parliamentary speaker Rifaat el-Mahgoub, dozens of European tourists and Egyptian bystanders, and over one hundred Egyptian police officers.  Other factors (such as economic dislocation/stagnation and rage over President Sadat's policy of reconciliation with Israel) played a part in instigating the violence, but Qutb's takfir against jahiliyyah (or jahili) society, and his passionate belief that jahiliyyah government was irredeemably evil, played a key role.

History

Spread of Qutb's ideas
Qutb's message was spread through his writing, his followers and especially through his brother, Muhammad Qutb, who moved to Saudi Arabia following his release from prison in Egypt and became a professor of Islamic Studies and edited, published and promoted his brother Sayyid's work.

Ayman Al-Zawahiri, who went on to become a member of the Egyptian Islamic Jihad, was one of Muhammad Qutb's students and later a mentor of Osama bin Laden and a leading member of al-Qaeda. He had been first introduced to Sayyad Qutb by his uncle, Mafouz Azzam, who had been very close to Sayyad Qutb throughout his life and impressed on al-Zawahiri "the purity of Qutb's character and the torment he had endured in prison." Zawahiri paid homage to Qutb in his work Knights under the Prophet's Banner.

Qutbism was considered propagated by Abdullah Azzam during the war between the Soviet and Afghan mujahideens. As the Muslim jihad volunteers from around the world exchanged religious ideas, Qutbism  merged with Salafism and Wahhabism, culminating in the formation of Salafi jihadism. Abdullah Azzam was a mentor of bin Laden as well.

Osama bin Laden is reported to have regularly attended weekly public lectures by Muhammad Qutb at King Abdulaziz University, and to have read and been deeply influenced by Sayyid Qutb.

The late Yemeni Al Qaeda leader Anwar al-Awlaki has also spoken of Qutb's great influence and of being "so immersed with the author I would feel Sayyid was with me... speaking to me directly."

Based on interviews which he conducted with "Islamic terrorists in several countries", Fawaz A. Gerges states, "Qutb showed them the way forward and . . . they referred to [him] as a  shadhid, or martyr. ...  jihadis look up to Qutb as a founding spiritual father, if not the mufti, or theoretician of their contemporary movement." Ayman al-Zawahiri, leader of al-Qaeda since June 2011, asserts the execution of Qutb lit "the jihadist fire", and his writings "dramatically altered the direction of the Islamist movement by forcefully driving the idea of 'the urgent need to attack the near enemy' (rulers and secular governments in Muslim countries)".

Backlash
Following Qutb's death Qutbist ideas spread throughout Egypt and other parts of the Arab and Muslim world, prompting a backlash by more traditionalist and conservative Muslims, such as the book Du'ah, la Qudah (Preachers, not Judges) (1969). The book, written by MB Supreme Guide Hassan al-Hudaybi, attacked the idea of Takfir of other Muslims (but was ostensibly targeted not at Qutb but at Mawdudi, as al-Hudaybi had been a friend and supporter of Qutb).

Views

Science and learning
On the importance of science and learning, the key to the power of his bête noire, western civilization, Qutb was ambivalent. He wrote that
Muslims have drifted away from their religion and their way of life, and have forgotten that Islam appointed them as representatives of God and made them responsible for learning all the sciences and developing various capabilities to fulfill this high position which God has granted them.

... and encouraged Muslims to seek knowledge.

A Muslim can go to a Muslim or to a non-Muslim to learn abstract sciences such as chemistry, physics, biology, astronomy, medicine, industry, agriculture, administration (limited to its technical aspects), technology, military arts and similar sciences and arts; although the fundamental principle is that when the Muslim community comes into existence it should provide experts in all these fields in abundance, as all these sciences and arts are a sufficient obligation (Fard al-Kifayah) on Muslims (that is to say, there ought to be a sufficient number of people who specialize in these various sciences and arts to satisfy the needs of the community).

On the other hand, Qutb believed that Muslims were not allowed to study some subjects, including:

the principles of economics and political affairs and the interpretation of historical processes... the origin of the universe, the origin of the life of man... philosophy, comparative religion... sociology (excluding statistics and observations)... Darwinist biology ([which] goes beyond the scope of its observations, without any rhyme or reason and only exists for the sake of expressing an opinion...).

and he also believed that the era of scientific discovery (that non-Muslim Westerners were so famous for) was now over:

The period of the resurgence of science has also come to an end. This period, which began with the Renaissance in the sixteenth century after Christ and reached its zenith in the eighteenth and nineteenth centuries, does not possess a reviving spirit.

However important scientific discovery was, or is, an important tool to achieve it (and do everything else) is to follow Sharia law under which

blessings fall on all mankind, [and] leads in an easy manner to the knowledge of the secrets of nature, its hidden forces and the treasures concealed in the expanses of the universe.

On Philosophy and Kalam

Sayyid Qutb also strongly opposed Falsafa and 'Ilm al-Kalam (speculative theology) which he denounced as deviations which undermined the pristine Islamic creed of the early generations because they were based on Aristotelian logic. He denounced these disciplines as alien to Islamic traditions; and he also called for the abandonment of them in favor of a literalist interpretation of Islamic Scriptures.

Sharia and governance
Qutbism advocates the belief that in a sharia-based society, wonders of justice, prosperity, peace and harmony—both individually and societally—are  "not postponed for the next life [i.e. heaven] but are operative even in this world".

The harmony and perfection is such that the use of offensive jihad to spread sharia-Islam  throughout the non-Muslim world will not be aggression but "a movement... to introduce true freedom to mankind." Mankind is freed from servitude to other men because the divine nature of Sharia means no human authorities are necessary to judge or enforce its law. But in other works Qutb does describe the ruler of the Islamic state, as a man (never a woman) who "derives his legitimacy from his being elected by the community and from his submission to God. He has no privileges over other Muslims, and is only obeyed as long as he himself adheres to the shari'a".

Conspiracy theories
Qutbism emphasizes what it sees as the evil designs of Westerners and Jews against Islam, and it also emphasizes the importance of Muslims not trusting or imitating them.

Non-Muslims
Other elements of Qutbism deal with non-Muslims, particularly with Westerners, and they have drawn attention and controversy from their subjects, particularly after the September 11, 2001 attacks. But their terminology, their issues and their arguments are different from those of Islamic traditionalists, Westerners are also critical of Qutbism.

One scholar (A. B. Soage) quotes Qutb expressing his "extremely negative image" of non-Muslims:

"The people of the Book [Christians and Jews] were hostile to Muslims at the time of the prophet – Peace be Upon Him – and they are also hostile to the vanguard of the Islamic renaissance [jihadi movement Qutb hoped to inspire] now simply because they are Muslims who believe in God  [and] in what was revealed to them in the Qur'an. […] They oppose the Muslims simply for being Muslims, and [also] because they are depraved and have falsified [the books] that God revealed to them.

Qutb believed (like medieval author Ibn Qayyim al-Jawziyya) the realm outside of Muslim lands was "Dar al-Harb (the Abode of War)", and had to be subjugated by Muslims. Subjugation would actually be "liberation" however, because it "would free men from all authority except that of God",  but at the same time, the liberated non-Muslim would "not be free to 'deify their caprices' (hawa-hum) or choose to be the servants of [other] servants', i.e. in the words of A.B. Soage, "they would not be allowed to legislate for themselves or choose representatives to do it for them. Obeying the social, moral, economic and international norms of the Islamist state would be non-negotiable." (How/why non-Muslims would obey the laws of a religion they do not believe in without authorities to compel them is not explained.)

The West
In Qutb's view, for example, Western Imperialism is not, as Western anti-imperialists or anti-racists would have Muslims believe, only an economic  or only a racial exploitation of weak peoples by the strong and the greedy. Nor were the medieval Crusades, as some historians claim, merely an attempt by Christians to reconquer the formerly Christian-ruled, Christian holy land. These are deceptions created "so that the Believers become confused concerning the true nature of the struggle", and their faith weakens.

Both forms of exploitation were different expressions of the West's "pronounced... enmity" towards Islam, including plans to "demolish the structure of Muslim society." Imperialism is "a mask for the crusading spirit."

Qutb spent two years in the U.S. in the late 1940s and he disliked it immensely. Examples of Western malevolence Qutb personally experienced and related to his readers include an attempt by a "drunken, semi-naked... American agent" to seduce him on his voyage to America, and the (alleged) celebration of American hospital employees upon hearing of the assassination of Egyptian Ikhwan Supreme Guide Hassan al-Banna.

Qutb's Western critics do not believe that he would have aroused the interest of American intelligence agents (because he was not a member of the Egyptian government nor was he a member of any political organization which existed at that time), additionally, many Americans, including hospital employees, did not know who Hassan al-Banna or the Muslim Brotherhood were in 1948.

Western corruption

Qutbism emphasizes a claimed Islamic moral superiority over the West, according to Islamist values. One example of "the filth" and "rubbish heap of the West"  was the "animal-like" "mixing of the sexes."  The "primitive" Jazz music "that the Negroes invented to satisfy their primitive inclinations". Qutb states that while he was in America a young woman told him

Critics (such as Maajid Nawaz) protest by arguing that Qutb's complaint about both American racism and the "primitive inclinations" of the "Negro" are contradictory and hypocritical. There is also doubt as to whether the sentiment that "sexual relations" have no "ethical element" would have been representative of American public opinion at the height of the sexual revolution 30 years later, let alone at the time of Qutb's visit to America in the late 1940s.
The place Qutb spent most of his time in was the small city of Greeley, Colorado, dominated by cattle feedlots and an "unpretentious university", originally founded as "a sober, godly, cooperative community".

Jews

The other anti-Islamic conspiratorial group, according to Qutb, is "World Jewry," because (he believes) that it is engaging in tricks in order to eliminate "faith and religion", and (he also believes)  it is trying to divert "the wealth of mankind" into "Jewish financial institutions" by charging interest on loans.  Jewish designs are so pernicious, according to Qutb's logic, that "anyone who leads this [Islamic] community away from its religion and its Quran can only be [a] Jewish agent", causing one critic to claim that the statement apparently means that "any source of division, anyone who undermines the relationship between Muslims and their faith is by definition a Jew".

Criticism

By Muslims

While Ma'alim fi-l-Tariq [Arabic: معالم في الطريق] (Milestones) was Qutb's manifesto, other elements of Qutbism are found in his works Al-'adala al-Ijtima'iyya fi-l-Islam [Arabic: العدالة الاجتماعية في الاسلام] (Social Justice in Islam), and his Quranic commentary Fi Zilal al-Qur'an [Arabic: في ظلال القرآن] (In the shade of the Qur'an). Ideas in (or alleged to be in) those works also have come under attack from (at least some) traditionalist/conservative Muslims. They include:
 Qutb's assertion that slavery was now illegal under Islam, as its lawfulness was only temporary, existing only "until the world devised a new code of practice, other than enslavement." Many contemporary Islamic scholars, however, do share the view that slavery is not allowed in Islam in modern times. On the other hand, according to Salafi critics such as Saleh Al-Fawzan, "Islam has affirmed slavery ... And it will continue so long as Jihaad in the path of Allah exists."
 Proposals to redistribute income and property to the needy. Opponents claim they are revisionist and innovations of Islam.
 Describing Moses as having an "excitable nature" – this allegedly being "mockery," and "mockery of the Prophets is apostasy in its own,'" according to Shaikh 'Abdul-Aziz ibn Baz.
 Dismissing fiqh or the schools of Islamic law known as madhhab as separate from "Islamic principles and Islamic understanding."
 Describing Islamic societies as being sunk in a state of Jahiliyyah (pagan ignorance) implying takfir. Salafi scholars like (Albani, Ibn Baz, Ibn Jibreen, Ibn Uthaymeen, Saalih al-Fawzan, Muqbil ibn Hadi, etc.) would condemn Qutb as a heretic for takfiri views as well as for what they considered to be theological deviancies. They also identified his methodology as a distinct "Qutbi' manhaj", thus resulting in the labelling of Salafi-Jihadis as "Qutbists" by many of their quietist Salafi opponents.

Qutb may now be facing criticism representing his idea's success or Qutbism's logical conclusion as much as his idea's failure to persuade some critics. Writing before the Islamic revival was in full bloom, Qutb sought Islamically correct alternatives to European ideas like Marxism and socialism and proposed Islamic means to achieve the ends of social justice and equality, redistribution of private property and political revolution. But according to Olivier Roy, contemporary "neofundamentalists refuse to express their views in modern terms borrowed from the West. They consider indulging in politics, even for a good cause, will by definition lead to bid'a and shirk (the giving of priority to worldly considerations over religious values.)"

There are, however, some commentators who display an ambivalence towards him, and Roy notes that "his books are found everywhere and mentioned on most neo-fundamentalist websites, and arguing his "mystical approach", "radical contempt and hatred for the West", and "pessimistic views on the modern world" have resonated with these Muslims.

Criticism by Americans
James Hess, an analyst at the American Military University (AMU), labelled Qutbism as "Islamic-based terrorism". In his essay criticizing the doctrines of Qutbist ideology, US Army colonel Dale C. Eikmeier described Qutbism as "a fusion of puritanical and intolerant Islamic orientations that include elements from both the Sunni and Shia sects".

Relationship with the Muslim Brotherhood
The controversy over Qutbism is partially caused by two opposing factions which exist within the Islamic revival: the politically quiet Salafi Muslims, and the politically active Muslim groups which are associated with the Muslim Brotherhood, the group Qutb was a member of for about the last decade and a half of his life.

Although Sayyid Qutb was never the head (or the "Supreme Guide") of the Muslim Brotherhood, he was the Brotherhood's "leading intellectual," <ref>Ruthvan, Malise, Islam in the World, Penguin, 1984</ref> the editor of its weekly periodical, and a member of the highest branch in the Brotherhood, the Working Committee and the Guidance Council.

Hassan al-Hudaybi, the leader of the Muslim Brotherhood, argued against takfir and adopted a tolerant attitude. In response, some Qutbists concluded that the Muslim Brotherhood had "abandoned the ideas of Sayyid Qutb". Ayman al-Zawahiri, a prominent Qutbist, also attacked the Muslim Brotherhood.

After the publication of Ma'alim fi-l-Tariq (Milestones), opinion in the Brotherhood split over his ideas, though many in Egypt (including extremists outside the Brotherhood) and most of the Muslim Brotherhood's members in other countries are said to have shared his analysis "to one degree or another." However, the leadership of the Brotherhood, headed by Hassan al-Hudaybi, remained moderate and interested in political negotiation and activism. By the 1970s, the Brotherhood had renounced violence as a means of achieving its goals. In recent years, his ideas have been embraced by Islamic extremist groups, while the Muslim Brotherhood has tended to serve as the official voice of Moderate Islamism.

Influence on Jihadist movements
In 2005, the British author and religion academic Karen Armstrong declared, regarding the ideological framework of al-Qaeda, that "Bin Laden was not inspired by Wahhabism but by the writings of the Egyptian ideologue Sayyid Qutb, who was executed by President Nasser in 1966. Almost every fundamentalist movement in Sunni Islam has been strongly influenced by Qutb, so there is a good case for calling the violence that some of his followers commit "Qutbian terrorism"." Some of the prominent figures of Global Jihadism who adopted the tenets of Qutbism include 'Abd al-Salam al-Faraj,  Shukri Mustafa, 'Usama Bin Laden, Muhammad Surur, Mustafa Setmariam Nasar, Ayman al-Zawahiri, Abdullah Yusuf Azzam, Abu Mus'ab al-Zarqawi, Abubakr al-Baghdadi, etc.

According to The Guardian journalist Robert Manne, "there exists a more or less general consensus that the ideology of the Islamic State was founded upon the principles which were set forth by Qutb", particularly based on some sections of his treatises Milestones and In the Shade of the Qur'an.

However, the self-declared "Islamic State" in Iraq and Syria which was headed by Abu Bakr al-Baghdadi has been described by various analysts as being more violent than al-Qaeda and closely aligned with Wahhabism, alongside Salafism and Salafi jihadism. In 2014, regarding the ideology of IS, Karen Armstrong remarked that "IS is certainly an Islamic movement [...] because its roots are in Wahhabism, a form of Islam practised in Saudi Arabia that developed only in the 18th century".

Nabil Na'eem, a former associate of Ayman al-Zawahiri and an ex-Islamic Jihad leader, argued that Qutb's writings were the main factor that led to the rise of Al-Qaeda, Islamic State and various Jihadist groups. [{cn span |text=Will Mccants, a senior fellow at the American think-tank Brookings Institution, wrote that contemporary Jihadists "cite Sayyid Qutb repeatedly and... consider themselves his intellectual descendants." |date=October 2023}}

See also
 American Islam (term)
 History of Egypt under Gamal Abdel Nasser
 History of Egypt under Anwar Sadat
 International propagation of Salafism and Wahhabism
 Islamic terrorism in the West
 Jihadism
 Khomeinism
 Wahhabism

References
Notes

Citations

Bibliography

Further reading
Berman, Paul. Terror and Liberalism.''  W. W. Norton & Company, April 2003.
Berman devotes several chapters of this work to discussing Qutb as the foundation of a unique strain of Islamist thought.

External links
Stanley, Trevor Sayyid Qutb, The Pole Star of Egyptian Salafism.
El-Kadi, Ahmed Great Muslims of the 20th Century ... Sayyid Qutb.
Mawdudi, Qutb and the Prophets of Allah.
The Ideology of Terrorism and Violence in Saudi Arabia: Origins, Reasons and Solution
C. Eikmeier, Dale Qutbism: An Ideology of Islamic-Fascism

Islamism
Islam and antisemitism
Salafi Jihadism
Qutbism
Jihadism
Mujahideen
Islamic fundamentalism

Qutbism


Bidronningeføde, også kaldet dronningegelé, dronningebisaft og gelée royale, er et sekret som udskilles af honningbier og bruges til at fodre bilarver og voksne bidronninger med. Det udskilles fra kirtler i hypopharynx i munden på ammebier og gives til alle larver i kolonien uanset køn og kaste.

Arbejderbierne laver særlige dronningeceller når et bisamfund laver nye dronninger, og larverne i disse celler fodres med store mængder bidronningeføde. Denne fodring igangsætter udviklingen af dronningernes særlige morfologi, herunder de fuldt udviklede æggestokke som bruges til at lægge æg.

Menneskelig brug
Bidronningeføde indsamles og markedsføres som et kosttilskud for mennesker. Det bruges som en alternativ behandling i kategorien apiterapi, men Den Europæiske Fødevaresikkerhedsautoritet har konluderet at de nuværende undersøgelser ikke understøtter påstande om at bidronningeføde har positive virkninger på menneskers helbred. I USA har Food and Drug Administration taget retslige skridt mod firmaer som bruger uunderbyggede påstande om positive virkninger til at markedsføre produkter med bidronningeføde.

Bidronningeføde kan give allergiske reaktioner hos mennesker gående fra nældefeber og astma til dødelig shock. Hyppigheden af allergiske reaktioner kendes ikke. Risikoen for allergi overfor bidronningeføde er størst hos personer som også har andre allergier.

Sammensætning
Bidronningeføde består af 67 % vand, 12,5 % protein, 11 % simple sukkerarter (monosakkarider), 6 % fedtsyrer og 3,5 % 10-hydroxy-2-decenoic acid (10-HDA). Det indeholder også spormineraler, antibakterielle og antibiotiske stoffer, pantothenic acid (vitamin B5), pyridoxin (vitamin B6) og små mængder vitamin C.

Fem proteiner kaldet MRJP1, MRJP2, MRJP3, MRJP4 og MRJP5 (for Major Royal Jelly Protein) udgør 83-90 % af det samlede proteinindhold i bidronningeføde. MRJP1 er det største protein, og det der er mest af. Proteinerne antages at være medvirkende til at dronningelarver udvikler sig anderledes end arbejderlarver.

Epigenetiske virkninger
Dronninger og arbejderbier hos honningbier er et eksempel på miljømæssigt kontrolleret fænotypisk polymorfisme. Selv hvis to larver har identisk dna, kan den ene vokse op til at blive dronning og den anden arbejderbi, med store forskelle på mange områder inkl. anatomiske og fysiologiske forskelle, livslængde og mulighed for reproduktion. Dronninger er den hunlige kønnede kaste og har store aktive æggestokke, mens arbejdere kun har rudimentære inaktive æggestokke og er sterile. Skellet mellem dronning og arbejder er kontrolleret epigenetisk ved forskellig fodring med bidronningeføde. Det synes at ske på grund af proteinindholdet. En larve som skal blive til en dronning, får store mængder bidronningeføde, hvilket udløser en række molekulære ændringer som resulterer i udvikling af en dronning. Det er vist at fænomenet er fremkaldt af en epigenetisk ændring af dna kaldet CpG-methylation.

Referencer

Eksterne henvisninger

Honningbier
Biavl
Kosttilskud
Alternativ behandling
Dyreprodukter

Bidronningeføde


La route nationale 1 (SH 1) est la route la plus longue et la plus importante du réseau routier néo-zélandais. Elle traverse les deux îles principales. Elle apparaît sur les cartes routières sous le nom de SH 1 et sur les panneaux routiers sous la forme d'un chiffre blanc 1 sur un bouclier rouge, mais elle porte les désignations officielles SH 1N dans l'île du Nord et SH 1S dans l'île du Sud.

Notes et références

Route en Nouvelle-Zélande

Route nationale 1 (Nouvelle-Zélande)


An Paspalum setaceum in uska species han Liliopsida nga ginhulagway ni André Michaux. An Paspalum setaceum in nahilalakip ha genus nga Paspalum, ngan familia nga Poaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Mga sumpay ha gawas

Paspalum

Paspalum setaceum


An Luisia macrotis in uska species han Liliopsida nga ginhulagway ni Heinrich Gustav Reichenbach. An Luisia macrotis in nahilalakip ha genus nga Luisia, ngan familia nga Orchidaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Luisia

Luisia macrotis


Marmara, aşağıdaki anlamlara gelebilir:

 Marmara Adası, Balıkesir'e bağlı ada
 Marmara Bölgesi, Türkiye'nin yedi coğrafi bölgesinden biri
 Marmara Gölü, Manisa ilinde yer alan göl
 Marmara Denizi, Marmara Bölgesi'nde yer alan iç deniz
 Marmara Depremi, 17 Ağustos 1999'da meydana gelen deprem

Kişiler
 Nilgün Marmara, Türk kadın şair
 Nursu Marmara, Türk psikolog

Kurumlar
 Marmara FM, ulusal radyo istasyonu
 Marmara Üniversitesi, İstanbul'da yer alan devlet üniversitesi

Yerleşim birimleri
 Marmara, Balıkesir, Balıkesir ili ilçesi
 Marmaraereğlisi, Tekirdağ ili ilçesi
 Marmara, Beylikdüzü, Beylükdüzü ilçesine bağlı mahalle

Diğer
 Marmara (puro), TEKEL idaresinin 1950'lerin sonundan itibaren üretmeye başladığı bir puro markası
 Marmara (bira), Efes Pilsen'in bir dönem çıkardığı bira markası

Marmara (anlam ayrımı)


Kristján Arason (23. srpnja 1961.), islandski bivši rukometni reprezentativac i današnji rukometni trener. Suprug islandske političarke i ministrice Þorgerður Katrín Gunnarsdóttir s kojom je dobio Gíslija Þorgeira Kristjánssona, islandskog rukometnog reprezentativca. Bio je 4. na IHF-ovoj ljestvici najboljih svjetskih rukometaša. Smatra ga s ejednim od najboljih obrambenih igrača u povijesti rukometa. Kao trener osvojio je islandsko prvenstvo s Fimleikafélag Hafnarfjarðarom 2011. godine.

Izvori

Islandski rukometaši
Islandski rukometni treneri

Kristján Arason


Vejby-Tisvilde Fodbold, forkortet VTF, er en sammenlægning af fodboldafdelingerne i Vejby IF og Tisvildeleje GF.

Sammenslutningen havde stiftende generalforsamling 19. februar 1998. På det tidspunkt havde samarbejdet dog været godt i gang nogle år. Første år med fælles seniorhold var 1997 og de lilla trøjer kom på banen som fælles ungdomshold mellem Vejby og Tisvilde allerede i starten af 1990'erne, hvor der også blev lavet fælles oldboys/veteran-hold.

Ved sammenslutningen overtog VTF Vejbys licens i serie 4

I 1991-93 havde Vejby sin højeste placering i serie 2.

Første formand for VTF var Poul Erik Dam. Siden har Kurt Christiansen, Johnny Angelsø og Jakob Mygind beklædt posten, indtil hovedformand for Vejby IF - og tidligere formand for Vejby IF-fodbold i en længere årrække - Niels Jørgen Larsen tog over i juni 2008. VTF anvender såvel baneanlægget i Vejby som i Tisvilde.

2021: Klubben har to herrersenior hold i serie 2 og 4. Holdet trænes af Jesper Olsen og Jonas Thomsen. Holdleder er Jimmie Folkmann. De har også et kvindeseniorhold i serie 2, som trænes af Johnny Mikkelsen. Holdleder er Søren Bay Larsen. Det er det eneste 11-mandshold for kvinder i Gribskov Kommune. Klubben har også to U-19 hold, hvor det bedste ligger i mesterrækken. De har også to U15 8-mandshold i henholdsvis drenge og pigerækken. Klubben har også veteran, +60, ungdoms, og børnehold i klubben.

Bestyrelsen består af:

Formand Niels Jørgen Larsen, Kasserer og Næstformand Johnny Mikkelsen, Steen E. Petersen, Erik Jepsen, Allan Jensen. Suppleanter er Torben Nielsen og Jesper Jul Larsen.

Eksterne henvisninger
 klubbens hjemmeside

Fodboldklubber i Danmark
Gribskov Kommune

Vejby Tisvilde Fodbold


Mehmet Ali Yağcı (d. 1937 - ö. 1985) pehlivan ve yağlı güreşçi.

Yaşamı

Balıkesir'in Sındırgı ilçesi Alacaatlı köyünde 1937 yılında dünyaya gelen Mehmet Ali Yağcı, üç kez Kırkpınar Başpehlivanı olmuştur. 1.90 cm. boyu, 120 kg.ağırlığı ve sırım gibi vücut yapısı ile yağlı güreşin efsanevi güreşçilerindendir. Günümüzde bile Mehmet Ali Yağcı, muhteşem fiziği ile güreş severlerin zihninde yer etmektedir. (Peter Ustinov'un Topkapı - Kaşıkçı Elması filminde güreş sahneleri O'nundur). Minder güreşi de yapmıştır. Minder güreşlerinde Balkan 3.lüğü vardır. Döneminde çok popüler olmasına rağmen mütevazı tavrını elden bırakmayan ender sporculardandır.

1957 yılında 20 yaşında Kırkpınar'da başa güreşen ender genç pehlivanlardandır. Sporcunun önemli başarıları şunlardır:

 1961 yılında Ağabeyi İzzet Yağcı ile 3,5 saatlik bir güreşle Başpehlivanlık unvanını almıştır.
 1962 yılında İzmirli Kara Ali ile yenişememişlerdir ve beraber Başpehlivan olmuşlardır.
 1963 yılında baş güreşinden tart edilmiştir.
 1964 yılında yine Başpehlivanlık almıştır.
 1964 yılında Romanya Köstence'de Balkan üçüncülüğü almıştır.

1964 yılında Tokyo Olimpiyatlarına ağır siklette Hamit Kaplan ile beraber çağrılmışlardır. Bunun anlamı, Tokyo'da antrenörün tercih edeceği güreşçi mindere çıkacak diğeri yedekte kalacaktır. Antrenörünün ağır siklette güreşmesi için, Hamit kaplan'ı tercih etmesi sonucu doğal olarak güreşmeden dönen Mehmet Ali Yağcı, O'nu çekemeyen bir takım düşmanlarının iftirasına uğramıştır. Yıpratılmaya ve yağlı güreş severlerin gözünden düşürülmeye çalışılmıştır. Yine de mütevazılığını bırakmayan sporcu her sorana bu durumu anlatmıştır.

1966 yılında Kırkpınar'da galip geldiği halde rakibinin galip ilan edilmesi üzerine güreşi 29 yaşında bırakmıştır.
Aktif güreşi bıraktıktan sonra güreş camiasından kopmamış, hakem heyetlerinde görevler almıştır.

Pehlivan, 1985 yılında Antalya'nın Elmalı Yeşil Yayla güreşlerinin hakem heyetine çağrılan M. Ali YAĞCI orada Cuma namazından çıkarak Sinan-ı Ümmi türbesinde dua ederken geçirdiği kalp krizi sonucu 48 yaşında rahmetli oldu. Cenazesi Balıkesir'e getirilerek 6 Eylül 1985 günü Başçeşme Mezarlığında toprağa verildi.

Mehmet Ali Yağcı, doğal olarak Kırkpınar dışında da ülkenin dört bir yanında güreşlere katılmış ve her bölgede namına nam katmış, başarıdan başarıya koşmuştur. Pehlivanın iki oğlu ve bir kızı vardır. Oğulları pehlivanın sağlığında güreşe devam etmişler ve başarılar elde etmelerine rağmen pehlivan öldükten sonra aktif güreşi bırakmışlardır. Büyük oğlu Başol Yağcı, her yıl Kırkpınar Yağlı güreşlerine görevli olarak davet edilmektedir. Daha önceki yıllarda meydan baş hakemliği yapan bu eski güreşçi 2006 yılından itibaren kule hakemliğine terfi etmiştir. Kule hakemliği eski Baş Pehlivan'lardan veya ülkenin en iyi yağlı güreş hakemleri arasından seçilmektedir.

Galeri

Kaynakça

1937 doğumlular
Sındırgı doğumlular
1985 yılında ölenler
Türk erkek güreşçiler
Kırkpınar başpehlivanları
Kalp krizinden ölenler
Resim aranan sporcular
Antalya'da ölenler
Yağlı güreşçiler

Mehmet Ali Yağcı


Danas (časopis), časopis koji je pokrenuo i uređivao Miroslav Krleža
 Danas (Zagreb), hrvatski politički tjednik
 Danas (Beograd), srbijanske dnevne novine

Danas


هنا قائمة بالبطولات الأسترالية لكرة المضرب, المعروفة الآن باسم أستراليا المفتوحة لسنة 1929:

فردي رجال

 كولين غريغوري هزم  ريتشارد شليزنغر 6-2 6-2 5-7 7-5

فردي سيدات

 دافن أوكوروست هزم  لويس بايكرتون 6-1, 5-7, 6-2

مراجع

أحداث يناير 1929 الرياضية
البطولات الأسترالية حسب السنة
بطولات أسترالية 1929
بطولة أستراليا لكرة المضرب حسب السنة
كرة المضرب في 1929
كرة مضرب أسترالية في 1929

البطولات الأسترالية 1929 (كرة مضرب)


الضٌمنة أو الدومينو وغصبا عن عميشة هي مجموعة من القطع على شكل مستطيل عددها 28 قطعة.
وكل قطعة مقسمة إلى جزئين بواسطة خط في المنتصف وكل جزء عليه مجموعة من النقاط أو الدوائر تمثل الأرقام.
الأرقام على كل قطعة تكون بتسلسل معين كما لو كان هناك نرد ولكن له 7 أوجه بدلاً من 6، حيث أنه يحتوى على وجه زائد فارغ لا يحتوى على نقطة وكلما نلقي قطعة كأنما ألقينا النرد مرتان حيث يظهر رقمان يمثلهما جزئي القطعة الفاصل بينهما الخط.

هناك بعض القطع تحتوى على نفس الرقم في كلا جزئيها وعددهم 7 قطع.

تاريخ اللعبة
نحتت قطع الدومينو من عظم العاج أو عظام الحيوانات مع إضافة نقط متباينة لتمييز القطع عن بعضها، وجاء الاسم من تقارب الشكل مع شكل أحد الاقنعة القديمة الملونة بالنقط البيضاء والسوداء، اما عن مصطلح كلمة الدومينو فهو كلمة لاتينية الأصل ويعني السيد أو اللورد.

طريقة اللعب

يقوم باللعب لاعبان يوزع على كل لاعب منهم 7 قطع والباقي يوضع على الأرض ويسمى السحب.

في البداية ينظر كلا اللاعبين إلى القطع التي يملكها، وخصوصاً التي تحتوى على نفس الرقم في الجهتين واللاعب صاحب القطعة الأكبر رقماً يلعب أولاً. بعد ذلك يحاول كل لاعب إنزال كل القطع التي لديه قبل الآخر كما يحاول جعل الآخر يسحب أكبر عدد ممكن من القطع الموجودة على الأرض في السحب. اللاعب الذي ينزل كل القطع أولاً هو الفائز ويقوم بحساب نقاط القطع التي لدى اللاعب الآخر وتوضع في رصيده.

ولاحظ أنه لكي تنزل قطعة إلى الأرض أثناء اللعب يجب أن تحتوى في إحدى جزئيها على رقم من الموجود في واحدة من نهايات القطع الموجودة والمرتبة في الأرض وتوضع بجانب هذه القطعة.

إذا لم يكن لدى اللاعب أي قطعة يمكن وضعها في الأرض يستمر في السحب إلى ان يجد قطعة يمكن لعبها أو إلى ان ينتهى السحب كله وبهذا يبدأ اللاعب الآخر في اللعب.

حالات خاصة
في حالة لعب ثلاث لاعبين وليس اثنان فقط يأخد كل لاعب 9 قطع ولا يكون هناك سحب بشرط أن نستثني القطعة التي تحتوي في جزئيها على فراغ. وفي حالة عدم وجود قطع صالحة للعب مع اللاعب فإن اللاعب الذي يليه يلعب مباشرة لعدم وجود سحب جيد.
وفي حالة لعب 4 لاعبين يأخذ كل لاعب 7 قطع ولا يكون هناك سحب من الخارج ولا يكون هناك استثناء لأحد القطع. وفي حالة عدم وجود قطع صالحة للعب مع اللاعب فإن الدور ينتقل لللاعب الذي يليه مباشرة لعدم وجود سحب جيد.

اللعب التنافسي
هو اللعب على المستوى المهني، على غرار لعبة البوكر في الورق على هيئة مباريات وبطولات وغالباً ما بثه التلفاز في أميركا اللاتينية والعديد من المنظمات والنوادي بما في ذلك الاتحاد الدولي للعبة الدومينو، والاتحاد الدولي لدومينو (فيدو).

انظر أيضاً
 بارتشيس
 شطرنج

مراجع

أحجيات
أدوات القمار
ألعاب الألواح
ألعاب قمار
اختراعات صينية
معدات اللعبة

ضومنة