Norman Vincent Peale (May 31, 1898 – December 24, 1993) was an American Protestant clergyman, and an author best known for popularizing the concept of positive thinking, especially through his best-selling book The Power of Positive Thinking (1952). He served as the pastor of Marble Collegiate Church, New York, from 1932, leading this Reformed Church in America congregation for more than a half century until his retirement in 1984. Alongside his pulpit ministry, he had an extensive career of writing and editing, and radio and television presentations. Despite arguing at times against involvement of clergy in politics, he nevertheless had some controversial affiliations with politically active organizations in the late 1930s, and engaged with national political candidates and their campaigns, having influence on some, including a personal friendship with President Richard Nixon.

Peale led a group opposing the election of John F. Kennedy for president, saying, "Faced with the election of a Catholic, our culture is at stake." Theologian Reinhold Niebuhr responded that Peale was motivated by "blind prejudice," and facing intense public criticism, Peale retracted his statement. He also opposed Adlai Stevenson's candidacy for president because he was divorced, which led Stevenson to famously quip "I find Saint Paul appealing and Saint Peale appalling."

Following the publication of Peale's 1952 best seller, his ideas became the focus of criticism from several psychiatric professionals, church theologians and leaders. Peale was awarded the Presidential Medal of Freedom, the highest civilian honor in the United States, on March 26, 1984, by President Ronald Reagan. He died at age 95, following a stroke, on December 24, 1993, in Pawling, New York. He was survived by Ruth Stafford, his wife of 63 years, who had influenced him with regard to the publication of The Power in 1952, and with whom he had founded Guideposts in 1945; Ruth died on February 6, 2008, at the age of 101.

Early life and education

Peale was born in Bowersville, Ohio on May 31, 1898, the eldest of three sons of Charles and Anna (née Delaney) Peale, Charles a physician-turned-Methodist minister in southern Ohio, and as such, he and his brothers were raised as Methodists.

Peale graduated from Bellefontaine High School, Bellefontaine, Ohio. He attended and earned a degree at Ohio Wesleyan University, where he became a brother at the Phi Gamma Delta fraternity. He also began to attend Boston University School of Theology.

Career

Beginnings

Serving as a pulpit replacement in a subsequent summer break (for an Ohio church pastor that had fallen ill), the Boston theology trainee was persuaded by his father to abandon the formal preaching style of his training for one of simplicity, which led Peale to talk about "Jesus Christ... relat[ing him] to the simplicities of human lives," and which led, he would later recollect, to a "good reception" and "look[s] of gratitude and goodness" on the faces of congregants. Leaving school thereafter to earn needed funds, Peale would work in journalism at The Detroit Journal, after a year of reporting in Findlay, Ohio at The Morning Republican. Leaving journalism, Peale returned his focus to ministry, and in 1922 was ordained a pastor in the Methodist Episcopal Church. After a first assignment in Rhode Island, at an unknown church in Berkeley, he accepted a call to Brooklyn, where, in 1924, his work from the pulpit and in general added to its membership more than twenty-fold within a year, leading the small congregation to build a new church.

He received a call to Syracuse, New York and in 1927 took the pulpit at the University Methodist Church; it was also while there that he became one of the first American clergymen to bring his sermons to the emerging commercial technology of radio, a media decision that added to his general popularity, and that he would later extend in the same way to television. During the Depression, Peale teamed up with J.C. Penney & Co. founder James Cash Penney, radio personality Arthur Godfrey, and IBM founder and President Thomas J. Watson, forming (and sitting the first board of) 40Plus, an organization aimed at helping unemployed managers and executives. On June 20, 1930, Peale married Loretta Ruth Stafford.

In 1932 or 1933 he was called to the Marble Collegiate Church in New York City, a call which required that he "switch his denomination"—for a clergyman, transfer his ordination—to the Reformed Church in America, "a transfer made... with no apparent problem for him". His tenure at Marble Collegiate Church, which dated to 1628 and was "said to be the oldest continuous Protestant congregation in the country", began with an attendance at service of 200, but which would grow to thousands, as a result of his "spirited sermons". Peale would remain at Marble until his retirement from pastoral work, in 1984.

His theology was controversial, and prominent theologians such as Ronald Niebuhr and William Miller spoke out publicly against it. They contended that Peale's theology falsely represented Christianity and that Peale's writings and sermons were factually false as well. Niebuhr said "This new cult is dangerous. Anything which corrupts the Gospel hurts Christianity. And it hurts people too." William Miller Wrote that Peale's theology is "hard on the truth," full of undocumented claims, and after reviewing Peale's entire library of books, said "the later ones are worse."

Early association with psychiatry
Following the 1929 market crash, and being presented with congregants with "complex problems" (as Peale would later recount), his wife, Ruth Stafford Peale, counseled him to "fin[d] a psychiatrist who could help parish members," which he did through consultation with his physician, Clarence W. Lieb. Peale was introduced to a Freudian who had trained in psychiatry in Vienna, Smiley Blanton, who Peale later recalled as saying, "I've been praying for years that some minister would see that psychiatry and religion... should work together" (in response to being asked about his believing in the "power of prayer").

The two men wrote books together, notably Faith Is the Answer: A Psychiatrist and a Pastor Discuss Your Problems (1940). The book was written in alternating chapters, with Blanton writing one chapter, then Peale. Blanton espoused no particular religious point of view in his chapters. In 1951 this clinic of psychotherapy and religion grew into the American Foundation of Religion and Psychiatry, with Peale serving as president and Blanton as executive director. Blanton handled difficult psychiatric cases and Peale, who had no mental health credentials, handled religious issues.

When Peale came under heavy criticism from the mental health community for his book The Power of Positive Thinking (1952), Blanton distanced himself from Peale and refused to publicly endorse the book. Blanton did not allow Peale to use his name in The Power of Positive Thinking and declined to defend Peale publicly when he came under criticism. As scholar Donald Meyer describes it: "Peale evidently imagined that he marched with Blanton in their joint labors in the Religio-psychiatric Institute. This was not exactly so.": 266  Meyer notes that Blanton's own book, Love or Perish (1956), "contrasted so distinctly at so many points with the Peale evangel" of "positive thinking" that these works had virtually nothing in common.: 273

Radio and publishing
In the same period, Peale returned to the radio work that he began in Syracuse, as a means to deal with what he termed a personal obsession, "reach[ing] as many people as I could with the message of Jesus Christ." His first programs in New York City began in 1935, an effort which led to the National Council of Churches sponsoring a program on the NBC Radio Network entitled The Art of Living, which would grow to reach millions.

This title then became the same as first of his books from New York City, in 1937, from Abingdon Press, which spoke of a power that individuals had within themselves that they could "tap" through "applied Christianity". With the advent of war in 1939, his second book appeared from Abingdon, "You Can Win, which spoke of the tensions of life, the possibility of self-mastery, and ones being one unconquerable with God. Despite a clear and apparent philosophy and message, the books did not "advis[e] people how to apply [the ideas] to their lives," and they did not sell well. (Some of his other works include The Tough-Minded Optimist, and Inspiring Messages for Daily Living.) By the end of World War II in 1945, Peale, his wife Ruth, and Raymond Thornburg (a businessman from Pawling, New York), had founded Guideposts magazine, a non-denominational forum that presented inspirational stories.

With the end of the war—which was marked, in the words of George Vecsey, writing in The New York Times, by Americans having "some leeway to question what they believed and how they should live"—Peale achieved his first best seller, published with Prentice-Hall in 1948, a self-help book entitled A Guide for Confident Living that brought religion to bear on personal problems. This was followed soon thereafter by the book for which he is most widely known, The Power of Positive Thinking; as Vecsey describes it, it arose from a draft book that Ruth Peale "sent to [an] editor without her husband's knowledge", and this usurpation led to a book that would remain on best seller lists for more than three years, which "rank[ed] it... behind the Bible... as one of the highest-selling spiritual books in history".

Vecsey was careful to categorize Peale's book as a best seller in the narrow "spiritual books" category rather than comparing it to the much larger sales figures of the non-fiction or self-help categories. First published in 1952, it stayed on the New York Times bestseller list for 186 consecutive weeks, and according to the publisher, Simon and Schuster, the book has sold around 5 million copies. The fact that the book has sold 5 million copies is printed on the cover of the current edition in both paperback and hard cover, and directly contradicts exaggerated claims that the book has sold more than 20 million copies in 42 languages. The publisher also contradicts the translation claim, saying the book has been translated into only 15 languages. Nearly half of the sales of the book (2.1 mil.) occurred before 1958, and by 1963, the book had still only sold 2 million copies according to Peale. Since then, the book has sold less than 3 million copies over the past 60 years. Some of his other popular works include The Art of Living, A Guide to Confident Living, The Tough-Minded Optimist, and Inspiring Messages for Daily Living.

The Peale radio program, The Art of Living, was ongoing, and would continue for 54 years, and under the continued and evolving sponsorship of the National Council of Churches, he moved into television when the new medium arrived. In the meantime he continued to write books and to edit Guideposts magazine. As well, his sermons went out monthly to an extensive mailing list.

Organizations

In 1947 Peale and educator Kenneth Beebe co-founded The Horatio Alger Association, an organisation that aimed to recognize and honor Americans successful in spite of difficult circumstances. Other organizations founded by Peale include the Peale Center, the Positive Thinking Foundation, and Guideposts Publications, all of which aim to promote Peale's theories about positive thinking.

Personal life
Peale was close to President Richard Nixon's family, and officiated at the 1968 wedding of Julie Nixon and David Eisenhower. He continued calling at the White House throughout the Watergate crisis, and was quoted as saying "Christ didn't shy away from people in trouble."

Peale was a 33-degree Freemason of the Scottish Rite.

Later life
President Ronald Reagan awarded Peale the Presidential Medal of Freedom (the highest civilian honor in the United States) on March 26, 1984, for his contributions to the field of theology.

Peale died at age 95 following a stroke, on December 24, 1993, in Pawling, New York He was survived by his wife of 63 years, Ruth Stafford Peale, who had influenced him with regard to the publication of The Power in 1952, and with regard to his early interactions with psychiatry, and with whom he had founded Guideposts (of which she was chairman emeritus, and which had an annual readership of 8 million in 2008); she died on February 6, 2008, at the age of 101.

Criticism and controversies

General and psychological critique
Peale's works were criticized by several mental health experts who denounced his writings as bad for mental health, and concluded that Peale was a "con man and a fraud," and a "Confidence Man." These critics appeared in the early 1950s after the publication of The Power of Positive Thinking.

One critique of The Power of Positive Thinking noted that the book contained anecdotes that are hard to substantiate. Critics noted many of the testimonials that Peale quoted as supporting his philosophy were unnamed, unknown and unsourced. Examples included a "famous psychologist,"  a two-page letter from a "practicing physician",  another "famous psychologist", a "prominent citizen of New York City", and dozens, if not hundreds, more unverifiable quotations. Similar scientific studies of questionable validity are also cited. As psychiatrist R.C. Murphy wrote, "All this advertising is vindicated as it were, by a strict cleaving to the side of part truth," and referred to the work and the quoted material as "implausible and woodenly pious". Peale's works were criticized by several mental health experts who declared his writings were actually bad for mental health, concluding that Peale was a "con man and a fraud," with his being referred to as a confidence man in the popular press in 1955.

Agreeing with Murphy is William Lee Miller, a professor at the University of Virginia, who wrote an extensive article called "Some Negative Thinking About Norman Vincent Peale." After reviewing the entire Peale library, Miller concluded that the books "are hard on the truth," and that "the later books are worse" than the earlier ones. Miller challenged the plausibility and truthfulness of Peale's testimonials with "Great Men" in his books, almost all of whom were unnamed, unknown and unverifiable. "In Dr. Peale's books these men turn out to talk just like Dr. Peale…. There is a continuing recurring episode in his books that goes like this: Peale meets Great Man; Peale humbly asks Great Man for his secret (his formula, technique); Great Man tells Peale his strikingly Peale-like secret (formula, technique)…."Miller also mocks the success formulas these "great men" reveal, such as the unnamed newspaper editor who credits repeating a single phrase [a technique in auto-hypnosis] as the reason for his success. The unnamed editor's "secret is card in wallet with words to the effect that successful man is successful." Miller explains, "There is never the suggestion that hard work might be involved in achievement. There are no demands on the reader." Miller wrote "All this is hard on the truth, but it is good for the preacher's popularity. It enables him to say exactly what his hearers want to hear." Miller further mocks Peale's claims that his methods of "religion" are scientifically proven. Miller quotes Peale: "The laws are so precise and have been so often demonstrated… that religion may be said to form an exact science." Peale provides no scientific evidence in his books to support this claim. He provides no evidence that his methods and "techniques" have been scientifically tested or proven to work. Miller goes on to note that there are no scientific references supporting Peale, no footnotes, no index, no bibliography, no recommendations for further readings, almost no evidence of any kind presented in the Peale books. Miller concluded that the Peale claims were untruthful and unsupported by evidence. Miller wrote that in order to gain followers "He [Peale] is willing to use without flinching the most blatant appeals and to promise without stint."

A second critique of Peale was that he attempted to conceal that his techniques for giving the reader absolute self-confidence and deliverance from suffering are a well known form of hypnosis, and that he persuaded his readers to follow his beliefs through a combination of false evidence and self-hypnosis (autosuggestion), disguised by the use of terms which may sound more benign from the reader's point of view ("techniques", "formulas", "methods", "prayers", and "prescriptions"). One author called Peale's book "The Bible of American autohypnotism". While his techniques have been debated by psychologists, Peale said his theological practice and strategy was directed more at self-analysis, forgiveness, character development, and growth which has been suggested by some to be much like the teachings of the Jesuits of the Catholic Church.

Psychiatrist R. C. Murphy wrote "Self knowledge, in Mr. Peale's understanding is unequivocally bad: self hypnosis is good." Murphy added that repeated hypnosis defeats an individual's self-motivation, self-knowledge, unique sense of self, sense of reality, and ability to think critically. Murphy describes Peale's understanding of the mind as inaccurate, "without depth", and his description of the workings of the mind and the unconscious as deceptively simplistic and false: "It is the very shallowness of his concept of 'person' that makes his rules appear easy ... If the unconscious of man ... can be conceptualized as a container for a small number of psychic fragments, then ideas like 'mind-drainage' follow. So does the reliance on self-hypnosis, which is the cornerstone of Mr. Peale's philosophy.'"

Psychologist Albert Ellis, founder of the branch of psychology known as cognitive psychology, compared the Peale techniques with those of French psychologist, hypnotherapist and pharmacist Émile Coué, and Ellis said that the repeated use of these hypnotic techniques could lead to significant mental health problems. Ellis, ranked by the American Psychological Association as the second most influential psychologist of the 20th century (behind Carl Rogers, but ahead of Sigmund Freud), documented in several of his books the many individuals he has treated who suffered mental breakdowns from following Peale's teachings. Ellis described one of his case studies: "One of my 50-year-old clients, Sidney, read everything that Norman Vincent Peale ever wrote, went to many of his sermons at Marble Collegiate Church, and turned many of his friends onto trusting completely in God and in the Reverend Peale to cure them of all their ills. When some of these friends, in spite of their vigorous positive thinking, wound up in the mental hospital, and when Sidney had to turn to massive doses of tranquilizers to keep himself going, he became disillusioned..." Fortunately, Ellis' client began attending therapy and workshop groups at his clinic (The Albert Ellis Institute), and through cognitive behavioral therapy (at that time, known as Rational Emotive Behavioral Therapy, or REBT), he was able to improve his mental health and reduce his medications. Ellis' writings repeatedly warn the public not to follow the Peale message. Ellis contends the Peale approach is dangerous, distorted, unrealistic. He compares the black or white view of life that Peale teaches to a psychological disorder (borderline personality disorder), perhaps implying that dangerous mental habits which he sees in the disorder may be brought on by following the teaching. "In the long run [Peale's teachings] lead to failure and disillusionment, and not only boomerang back against people, but often prejudice them against effective therapy."

A third critique was that Peale's philosophy was based on exaggerating the fears of his readers and followers, and that this exaggerated fear inevitably leads to aggression and the destruction of those considered "negative". Peale's views were critically reviewed in a 1955 article by psychiatrist R. C. Murphy, published in The Nation, titled "Think Right: Reverend Peale's Panacea".

Donald B. Meyer seemed to agree with this assessment, presenting similar warnings of a religious nature. In his article "Confidence Man", Meyer wrote, "In more classic literature, this sort of pretension to mastery has often been thought to indicate an alliance with a Lower rather than a Higher power." The mastery Peale speaks of is not the mastery of skills or tasks, but the mastery of fleeing and avoiding one's own "negative thoughts". Meyer wrote, exaggerated fear inevitably leads to aggression: "Battle it is; Peale, in sublime betrayal of the aggression within his philosophy of peace, talks of 'shooting' prayers at people."

Psychologist Martin Seligman, former APA president and the founder of the branch of psychology known as Positive Psychology, differentiated Peale's positive thinking from his own positive psychology, while acknowledging their common roots.

Seligman went on to say "Positive thinking often involves trying to believe upbeat statements such as 'Every day, in every way, I am getting better and better,' in the absence of evidence or even in the face of contrary evidence. ... Learned optimism, in contrast, is about accuracy".

Another difference experts noted was that though Seligman describes his positive psychology as a self-empowering program completely within the ability of the individual to achieve on his or her own, experts described positive thinking as disempowering to the individual and a religion of weakness, where individuals are told by Peale they cannot overcome their negative circumstances without his autosuggestive "techniques," which he claims will give them the power of God. As Meyer quotes Peale as saying, "No man, however resourceful or pugnacious, is a match for so great an adversary as a hostile world. He is at best a puny and impotent creature quite at the mercy of the cosmic and social forces in the midst of which he dwells." Meyer noted that Peale always "reacted to the image of harshness with flight rather than competitive fight", and the only solution Peale offers out of this state of helplessness are his autosuggestive "techniques", which he claims will give people the power of God. Meyer adds that the proof that positive thinking cannot work is that according to Peale, even with God's power on one's side, one still cannot face negative reality, which is always stronger.

Meyer, like Seligman, noted that such unrealistic thinking by a positive thinker could easily be fatal.

Faith that you could defeat an opponent who could run faster than you would be contemptible since it could only mean you expected God to lend you power He refused to lend your opponent or that you hoped your opponent lacked self-knowledge, lacked faith, and hence failed to use his real powers. Such faith could be fatal if it led you into competitions it would be fatal to lose. As for those competitions where luck or accident or providence might decide, certainly the faith which looked to luck or accident or providence would be contemptible, and also possibly fatal.

Theological critique
Episcopal Church theologian and future bishop, John M. Krumm, criticized Peale and the "heretical character" of his teaching on positive thinking. Krumm cites "the emphasis upon techniques such as the repetition of confident phrases... or the manipulation of certain mechanical devices", which he says "gives the impression of a thoroughly depersonalized religion. Very little is said about the sovereign mind and purpose of God; much is made of the things men can say to themselves and can do to bring about their ambitions and purposes." Krumm cautions that "The predominant use of impersonal symbols for God is a serious and dangerous invitation to regard man as the center of reality and the Divine Reality as an impersonal power, the use and purpose of which is determined by the man who takes hold of it and employs it as he thinks best."

Theologian Reinhold Niebuhr, professor of applied Christianity at the Union Theological Seminary, reported similar concerns about positive thinking. "This new cult is dangerous. Anything which corrupts the gospel hurts Christianity. And it hurts people too. It helps them to feel good while they are evading the real issues of life."

Liston Pope, Dean of Yale Divinity School, agreed with Neibuhr. "There is nothing humble or pious in the view this cult takes of God. God becomes sort of a master psychiatrist who will help you get out of your difficulties. The formulas and the constant reiteration of such themes as "You and God can do anything" are very nearly blasphemous."

G. Bromley Oxnam, a Methodist bishop in Washington D.C., also weighed in with his concerns. "When you are told that if you follow seven easy rules you will become president of your company, you are being kidded. There just aren't that many openings. This kind of preaching is making Christianity a cult of success."

A. Powell Davies, pastor of All Souls' Unitarian Church, Washington D.C., added his view:

It has sort of a drug effect on people to be told they need not worry. They keep coming back for more. It keeps their minds on a superficial level and encourages emotional dependency. It is an escape from reality. People under stress do one of two things; seek shelter or respond to harsh reality by a deeper recognition of what they are up against. The people who flock to the 'peace of mind' preachers are seeking shelter. They don't want to face reality.

William Lee Miller, professor in religious studies at the University of Virginia, expressed similar concerns: "The absolute power that Dr. Peale's followers insist on granting to their Positive Thinking may betray, however, a note of desperation. The optimism is no longer the healthy-minded kind, looking at life whole and seeing it good, but an optimism arranged by a very careful and very anxious selection of the particular bits and pieces of reality one is willing to acknowledge. It is not the response of an expanding epoch when failure, loneliness, death, war, taxes, and the limitations and fragmentariness of all human striving are naturally far from consciousness, but of an anxious time when they are all too present in consciousness and must be thrust aside with slogans and "formulas," assaulted with clenched fists and gritted teeth, and battered down with the insistence on the power of Positive Thinking. The success striving is different, too. The Horatio Alger type seems to have had a simple, clear confidence in getting ahead by mastering a craft, by inventing something out in the barn, or by doing an outstanding job as office boy. The Peale fan has no such confidence and trusts less in such solid realities as ability and work and talent than in the ritual repetition of spirit lifters and thought conditioners written on cards and on the determined refusal to think gloomy thoughts.

In spite of the attacks, Peale did not resign from his church, though he threatened that he would repeatedly. He also never challenged or rebutted his critics directly. Meanwhile, his book The Power of Positive Thinking had stopped selling by 1958. As Donald Meyer noted,

Religious scholars, however, warned the public not to believe Peale just because he was a minister. They said the Peale message was not only false factually but also misrepresented Christianity. Reinhold Niebuhr told the public the Peale message was "a partial picture of Christianity, a sort of half-truth", and added "The basic sin of this cult is its egocentricity. It puts 'self' instead of the cross at the center of the picture". Edmund Fuller, novelist, book critic, and book review editor of the Episcopal Churchnews took it a step further. "The Peale products and their like are equated blatantly with Christian teaching and preaching. They are represented as a revival or response in Christianity with which they have no valid connection. They influence, mislead and often disillusion sick, maladjusted, unhappy or ill-constructed people, obscuring for them the Christian realities. They offer easy comforts, easy solutions to problems and mysteries that sometimes perhaps, have no comforts or solutions at all, in glib, worldly terms. They offer a cheap 'happiness' in lieu of the joy Christianity can offer, sometimes in the midst of suffering. The panacea of positive thinking has been called by qualified people a positive hazard to the delicate marginal areas of mental health".

Meyer noted Peale's influence over his followers began when "Peale had 'discovered' the power of suggestion over the human mind, and therewith, had caught up with Henry Wood, Charles Fillmore, and Emmett Fox, sixty forty and twenty years before him. He was teaching Mental Photography all over again. Thoughts were things". Meyer described Peale's religion: "Peale's aim in preaching positive thinking was not that of inducing contemplative states of Oneness nor of advancing self-insight nor of strengthening conscious will, let alone sensitizing people to their world. The clue lay here in Peale's reiterated concern that the operation of his positive thoughts and thought conditioners become 'automatic', that the individual truly become 'conditioned ...' But was the automated power of positive thinking liberty or just one more form of mind-cure hypnotism? Was this new power really health or simply further weakness disguised?" After considering all points of view, Meyer answered his own questions, and concluded positive thinking was a religion of "weakness". "Peale's phenomenal popularity represented a culture in impasse. The psychology for which the cult was also religion culminated the treatment of weakness by weakness".

Political controversies

Peale and rightist/anti-semitic claims

For a time, Peale was acting Chairman and Secretary of the National Committee to Uphold Constitutional Government (NCUCG), a pressure group opposed to Franklin Roosevelt's policies. In 1938, he was summoned by a Senate Committee Investigating Lobbying Activities, to answer questions concerning the NCUCG's activities.

Also. late in 1938, Peale appeared with Elizabeth Dilling, the Reverend Edward Lodge Curran, Francisco Franco, and other figures at a "Mass Meeting and Pro-American Rally" (on October 30), at the Commodore Hotel in New York; this event was later described by Arthur Derounian (John Roy Carlson) in his 1943 book Under Cover. Rev. Curran was a known supporter of Franco and other right-wing causes, as well as being "an anti‐communist and... an advocate of the, 'social justice' credo of Father [Charles] Coughlin, who was eventually ordered, off the air by his superiors" (and who Peale had earlier called out and harshly criticized for his "bizarre demogogy" in 1935). Peale claimed to have been distressed by Derounian's book, that he had been badgered into giving the convocation (a pre-meeting prayer) by a parishioner, and that he had no idea of the nature of the rally. He further claimed to be particularly distressed at the association with Dilling. He considered but as was advised against filing a defamation case against the publisher, Putnam's, as it was not feasible given the fact that he had in fact delivered the convocation as described.

In 1943, after the U.S. entry into World War II, Peale preached a sermon denouncing antisemitism and demanding that the government and church take steps to "stamp it out." As late as 1944, Peale was still described as the Chairman of the Committee for Constitutional Government, and had his signature appended to its publications.

Peale and Adlai Stevenson
Peale is also remembered in politics because of the Adlai Stevenson quote: "I find Saint Paul appealing and Saint Peale appalling." The origin of the quote can be traced back to the 1952 election, when Stevenson was informed by a reporter that Peale was accusing him of being unfit for the presidency because he was divorced. Later during his 1956 campaign for president against Dwight Eisenhower, Stevenson was introduced at a speech with: "Gov. Stevenson, we want to make it clear you are here as a courtesy because Dr. Norman Vincent Peale has instructed us to vote for your opponent." Stevenson stepped to the podium and quipped, "Speaking as a Christian, I find the Apostle Paul appealing and the Apostle Peale appalling." In 1960, a reporter asked Stevenson about a comment in which he denounced Peale for accusing John F. Kennedy of being unfit for the presidency because he was Catholic, to which Stevenson responded: "Yes, you can say that I find Paul appealing and Peale appalling."

Stevenson continued to lampoon Peale on the campaign trail in speeches for Kennedy. Though Richard Nixon and other Republicans tried to distance themselves from the furor which was caused by Peale's anti-Catholic stance, Democrats did not let voters forget it. President Harry Truman, for one, accused Nixon of tacitly approving Peale's anti-Catholic sentiment, and it remained a hot issue on the campaign trail. Regarding Peale's intrusion into Republican politics, Stevenson said in this transcript of a speech given in San Francisco: "Richard Nixon has tried to step aside in favor of Norman Vincent Peale (APPLAUSE, LAUGHTER) ... We can only surmise that Mr. Nixon has been reading 'The Power of Positive Thinking.' (APPLAUSE). America was not built by wishful thinking. It was built by realists, and it will not be saved by guess work and self-deception. It will only be saved by hard work and facing the facts."

At a later date, according to one report, Stevenson and Peale met, and Stevenson apologized to Peale for any personal pain which his comments might have caused Peale, though Stevenson never publicly recanted the substance of his statements. There is no record of Peale apologizing to Stevenson for his attacks on Stevenson. It has been argued that even Peale's "positive thinking" message was by implication politically conservative: "The underlying assumption of Peale's teaching was that nearly all basic problems were personal."

Peale and John F. Kennedy
Peale was invited to attend a strategy conference of about 30 Evangelicals in Montreux, Switzerland, by its host, the well-known evangelist Billy Graham, in mid-August 1960. There they agreed to kick off a group called The National Conference of Citizens for Religious Freedom in Washington the following month. On September 7, Peale served as its chairman and spoke for 150 Protestant clergymen, opposing the election of John F. Kennedy as president. "Faced with the election of a Catholic," Peale declared, "our culture is at stake."

In a written manifesto, Peale and his group also declared that Kennedy would serve the interests of the Catholic Church before he would serve the interests of the United States: "It is inconceivable that a Roman Catholic president would not be under extreme pressure by the hierarchy of his church to accede to its policies with respect to foreign interests," and the election of a Catholic might even end free speech in America.

Protestant theologian Reinhold Niebuhr responded, "Dr. Peale and his associates ... show blind prejudice." Protestant Episcopal Bishop James Pike echoed Niebuhr: "Any argument which would rule out a Roman Catholic just because he is Roman Catholic is both bigotry and a violation of the constitutional guarantee of no religious test for public office." Peale's statement was also condemned by former President Harry Truman, the Board of Rabbis, and other leading Protestants such as Paul Tillich and John C. Bennett. Peale recanted his statements and he was later fired by his own committee. As conservative William F. Buckley described the fallout: "When ... The Norman Vincent Peale Committee was organized, on the program that a vote for Kennedy was a vote to repeal the First Amendment to the Constitution, the Jesuits fired their Big Bertha, and Dr. Peale fled from the field, mortally wounded." Peale subsequently went into hiding and threatened to resign from his church. The fallout continued as Peale was condemned in a statement by one hundred religious leaders and dropped as a syndicated columnist by a dozen newspapers.

Influence
Five U.S, presidents (Richard Nixon, Gerald Ford, Jimmy Carter, Ronald Reagan, and George H. W. Bush) spoke well of Peale in the documentary about his life, Positive Thinking: The Norman Vincent Peale Story.

The Reverend Billy Graham said at the National Council of Churches on June 12, 1966, that "I don't know of anyone who had done more for the kingdom of God than Norman and Ruth Peale or have meant any more in my life for the encouragement they have given me." Mary L. Trump in Too Much and Never Enough wrote that Donald Trump's father, Fred Trump, was heavily influenced by Peale.

As a child, Donald Trump attended Marble Collegiate Church with his parents, Fred and Mary. Both he and his two sisters, Maryanne and Elizabeth, were married there. Trump has repeatedly praised Peale and cited him as a formative influence.

Scott Adams, creator of Dilbert, says Peale's writing influenced him to achieve success.

At the invitation of Robert R. Spitzer, former under-secretary in the Ford administration, Peale, accompanied by his wife, Ruth, spoke several times to the student leaders at MSOE University prior to passing in 1993, influencing engineers, technical writers, managers, and architects for decades who today serve as executives in companies like GE, Nvidia, and many others.

Cultural references

Dated entries
 Peale is sarcastically referred to as a "deep philosopher" in the 1959 Tom Lehrer song "It Makes a Fellow Proud to Be a Soldier" (on the album An Evening Wasted With Tom Lehrer).
 Peale was the subject of the 1964 feature film, One Man's Way, starring Don Murray.
 A clip of Peale's radio program is heard briefly in the 1975 film Grey Gardens.
 In the 2004 Niels Mueller film, The Assassination of Richard Nixon, the Jack Jones character played by Jack Thompson tries to convince his employee Samuel J. Bicke (Sean Penn), a disillusioned salesman with a history of short-lived jobs, to truly believe in the products he is selling, and to follow the concept of positive thinking, he asking his son to give Bicke a couple of books, one of which is Peale's 1952 The Power....
 Peale appears as a character in the 2006 Grey Gardens musical, based on the eponymous 1975 film.
 A widely reprinted editorial in the Los Angeles Times stated that the 2006 book and DVD The Secret both borrow on Peale's ideas, and that The Secret suffers from some of the same weaknesses as Peale's works.

Undated entries

 The M*A*S*H episode "The Smell of Music" portrays a wounded soldier, Jordan Clarke, who rejects counsel from Col. Sherman Potter (Harry Morgan), saying, "Doc, if there's one thing I don't need right now it's Norman Vincent Peale, so... save that "Everything's Gonna Be All Right" speech for someone else."
 Peale is referred to in the song "The John Birch Society" by the Chad Mitchell Trio ("Norman Vincent Peale may think he's kidding us along ... he keeps on preaching brotherhood, but we know what he means ...").
 In the "Treehouse of Horror VI" episode of The Simpsons, a building with the sign "Birthplace of Norman Vincent Peale" is destroyed.
 In the fourth episode ("The Bracelet") of the HBO show Curb Your Enthusiasm, Larry David calls Richard Lewis "Norman Vincent Lewis" after he says, "Every day is a great day for me."
 In the musical Li'l Abner, General Bullmoose is reminded to take his "Norman Vincent Peale pill", and declares he's "not taking those Peale pills anymore. They make me think too positive."
 In the graphic novel Watchmen, Adrian Veidt is described as being "a little Norman Vincent Peale" after a vague explanation of how he achieved success in wealth and fitness.
 Peale was profiled in an episode of the CNN series Race for the White House, entitled "John F. Kennedy vs. Richard Nixon".
 In Too Much and Never Enough, Mary L. Trump described Peale as a charlatan.
 In the video game Call of Duty: Modern Warfare II, players see the quote "It's always too soon to quit!" from Peale upon death.

 Selected works
 The Positive Power of Jesus Christ (1980)
 Stay Alive All Your Life (1957)
 Why Some Positive Thinkers Get Powerful Results (1987).
 The Power of Positive Thinking, Ballantine Books; Reissue edition (August 1, 1996).
 Guide to Confident Living, Ballantine Books; Reissue edition (September 1, 1996).
 Six Attitudes for Winners, Tyndale House Publishers; (May 1, 1990).
 Positive Thinking Every Day : An Inspiration for Each Day of the Year, Fireside Books; (December 6, 1993).
 Positive Imaging, Ballantine Books; Reissue edition (September 1, 1996).
 You Can If You Think You Can, Fireside Books; (August 26, 1987).
 Thought Conditioners, Foundation for Christian; Reprint edition (December 1, 1989).
 In God We Trust: A Positive Faith for Troubled Times, Thomas Nelson Inc; Reprint edition (November 1, 1995).
 Norman Vincent Peale's Treasury of Courage and Confidence, Doubleday; (June 1970).
 My Favorite Hymns and the Stories Behind Them, HarperCollins; 1st ed edition (September 1, 1994).
 The Power of Positive Thinking for Young People, Random House Children's Books (A Division of Random House Group); (December 31, 1955).
 The Amazing Results of Positive Thinking, Fireside; Fireside edition (March 12, 2003).
 Stay Alive All Your Life, Fawcett Books; Reissue edition (August 1, 1996).
 You Can Have God's Help with Daily Problems, FCL Copyright 1956–1980 LOC card #7957646
 Faith Is the Answer: A Psychiatrist and a Pastor Discuss Your Problems, Smiley Blanton and Norman Vincent Peale, Kessinger Publishing (March 28, 2007),  (10),  (13)
 Power of the Plus Factor, A Fawcett Crest Book, Published by Ballantine Books, 1987,
 This Incredible Century, Peale Center for Christian Living, 1991,
 Sin, Sex and Self-Control, 1977, , , Fawcett (December 12, 1977)

 References

Further reading

 Orwig, Sarah Forbes. "Business Ethics and the Protestant Spirit: How Norman Vincent Peale Shaped the Religious Values of American Business Leaders." Journal of Business Ethics'' 38, no. 1/2 (June 2002): 81–89. online

External links

1898 births
1993 deaths
American Freemasons
American Methodist clergy
American sermon writers
American spiritual writers
American self-help writers
Boston University School of Theology alumni
Christians from Ohio
Christians from New York (state)
Critics of the Catholic Church
Methodist ministers
Ohio Wesleyan University alumni
Presidential Medal of Freedom recipients
People from Greene County, Ohio
Reformed Church in America members
Reformed Church in America ministers
People from Bellefontaine, Ohio

Norman Vincent Peale


ලක්ශාන්ත අතුකෝරල (Lakshantha Athukorala) ශ්‍රී ලංකාවේ කවියෙකි. කාව්‍ය නිර්මාණ සහ කාව්‍ය පරිවර්තන උදෙසා රාජ්‍ය සම්මාන ඇතුළු සාහිත්‍ය සම්මාන රැසක් දිනා ඇත. අමාවකේ සඳක් සිඹිමි (2006), යටි වියන (2007), හිතග්ගිස්සෙ නැතක් මොට්ටු (2008), වැසි ඉ‌සෙන ඉසවු (2009), ඊ (2013), සමහර කමටහන් (2016), සුසුමකින් සුළිසුළඟ (2016), අනබිසෙස් අනබිනික්මන් (2019), ළියසැව් ළිහී ගිය ගනසාමඬුලු (2021), හැඟුම් ගඟෙහි හැංගිලා (2022), චතුරස්‍රය ඉස්සරහ (2023) යන කාව්‍ය කෘති ලක්ශාන්ත විසින් ලියා පළ කර ඇත. පරිවර්තකයෙකු ලෙස ඔහු විසින් සිදු කර ඇති සාහිත්‍ය කාර්යයන් වනුයේ සිරගත නොවූ සිතුවිලි (Ho Chi Minhගේ Prison Diary කාව්‍ය කෘතියේ සිංහල පරිවර්තනය), සිපුම් සීරුම් කෙනිත්තුම් (Kamala Dasගේ කාව්‍ය නිර්මාණවල සිංහල පරිවර්තන), සුප්‍රකට චරිත ගැන අප්‍රකට කතා (Dale Carnagieගේ Little-Known Facts about Wel-Known People කෘතියේ සිංහල පරිවර්තනය), ආදර කවි විස්සක් සහ සුන්පැතුම් ගීතාවක් (Pablo Nerudaගේ Twenty Love Poems and A Song of Despair කාව්‍ය කෘතියේ සිංහල පරිවර්තනය), වැස්සක් අසන්නෙකු සේ මා අසන්න (Octavio Pazගේ කාව්‍ය නිර්මාණවල සිංහල පරිවර්තන), ගැහැනු හදක් ගැහෙන හඬක් (Maya Angelouගේ කාව්‍ය නිර්මාණවල සිංහල පරිවර්තන) යන ඒ්වා ය. ඊට අමතරව තීරු ලිපි රචකයෙකු ද වන ලක්ශාන්ත අතුකෝරල වසර කිහිපයක් තිස්සේ 'අනිද්දා' පුවත්පතට 'සමවැහි රේඛාව' නමින් තීරු ලිපි මාලාවක් රචනා කළේය.

ශ්‍රේෂ්ඨාධිකරණ නීතිඥවරයෙකු ද වන ලක්ශාන්ත අතුකෝරල 2003 වසරේ දී කොළඹ විශ්ව විද්‍යාලයයේ නීති පීඨයෙන් නීතිවේදී ගෞරව උපාධිය ලබා ඇත. ශ්‍රී ලංකා පරිපාලන සේවයේ හිටපු නිළධාරියෙකි.

ලක්ශාන්ත අතුකෝරල


Tramagal Portekiz'de Abrantes belediyesine bağlı olan, 24,06 km2 yüzölçümüne sahip, 4.043 nüfuslu (2001) bir bucaktır (Portekizce: freguesia).

Portekiz'in freguesiaları
Abrantes

Tramagal


Daisy May Bates CBE (geborene Daisy May O'Dwyer; verheiratete Daisy May Murrant; * 16. Oktober 1859 in Roscrea im County Tipperary, Irland; † 18. April 1951 in Adelaide, South Australia, Australien) war eine irischstämmige australische Journalistin.

Ihr Leben war für die damalige Zeit bemerkenswert, da sie als Weiße alleine in der unfruchtbaren Nullarbor-Wüste unter Aborigines lebte. Sie war die einzige weibliche Person, die damals von einer australischen Kolonialregierung ein Gehalt zum Studium des Lebens der Aborigines finanziert bekam. Sie wurde zu ihrer Ehre und für ihr Engagement von den Aborigines in ihrer Sprache Kabbarli (deutsch: Großmutter) genannt.

Privates Leben

Daisy Bates war die Tochter von James Edward O'Dwyer und Marguarette, geborene Hunt. Ihre Mutter starb am 20. Dezember 1862 an Tuberkulose. Daisy hatte eine unbehütete Kindzeit und wuchs bei Verwandten in Roscrea auf. Im Alter von 23 Jahren ging sie nach Australien, um zu gesunden, da angenommen wurde, dass sie sich mit Tuberkulose infiziert habe. Dort lebte sie in Townsville und später bei Freunden der Familie, die bereits zuvor immigriert waren. Sie fand Arbeit in einer Viehzuchtstation als Gouvernante.

Am 13. März 1884 heiratete sie Breaker Morant (auch: Harry Harbord Morant, Edwin Henry Murrant), doch die Ehe scheiterte schon nach kurzer Zeit. Sie ging anschließend nach New South Wales und heiratete John (Jack) Bates am 17. Februar 1885. Später im gleichen Jahr heiratete sie Ernest C. Baglehole, einen Seemann und Viehtreiber, am 10. Juni 1885 in der St Stephen's Anglican Church bei Sydney. Am 26. August 1886 wurde ihr Sohn Arnold Hamilton Bates in Bathurst in New South Wales geboren. Die Ehe hielt wegen langer Trennungszeiten nicht; sie kehrte Februar 1894 nach England zurück, wo sie als Journalistin eine Anstellung fand und fünf Jahre lang blieb.

Leben mit Aborigines

Nach ihrer Rückkehr nach Australien im Jahr 1899 ging sie in eine Aborigines-Missionsstation an der Beagle Bay, im Norden von Broome. Sie interessierte sich dort für die Verwandtschaftsverhältnisse und Lebensweisen der Aborigines und sammelte Vokabeln, beobachtete deren Rituale und Gebräuche.

Daisy Bates wurde von der Regierung von Western Australia beauftragt, die Anthropologie der Stämme der Aborigines zu untersuchen und stellte Daten über deren Sprachen, Mythen, Religion und Verwandtschaftsverhältnisse zusammen.

In einer bedeutenden Studie belegte sie 1905, dass gleiche Heiratsregeln für die nördlichen und südlichen Stämme gelten. Um 1910 hatte sie ihre schriftlichen Ausführungen über die Aborigines vervollständigt, die allerdings verloren gingen. Alfred Radcliffe-Brown, der eine Studie über die nordwestlichen Aborigines durchführte, nahm sie aufgrund ihrer Erfahrungen in sein Expeditionsteam auf. Allerdings widmete sie sich in dieser Maßnahme vor allem dem Wohlergehen der indigenen Bevölkerung, dem Schicksal und der gesundheitlichen Verfassung jener Aborigines, die im Exil getrennt nach Männern auf Bernier Island und nach Frauen auf Dorre Island leben mussten. Sie gab an, dass dieses Anliegen jenes gewesen sei, auf Grund dessen die Aborigines sie in ihrer Sprache Kabbarli nannten, die Großmutter.

1912 lebte Bates erstmals in unwirtlichen, isolierten Camps unter den Mirning-Aborigines bei Eucla in der Nullarbor-Wüste, wofür sie bekannt wurde und zu Vorträgen in die östlichen Städte Australiens eingeladen wurde. Um in die Städte zu gelangen, durchquerte sie die südliche Nullarbor-Wüste auf einer Strecke von etwa 400 Kilometern in einem kleinen Karren, der von Kamelen gezogen wurde.

1915 kehrte sie ins Gebiet von Mirning an deren östlicher Grenze bei Yalata zurück. 1918 scheiterte sie mit ihrem Anliegen, bei der Regierung von South Australia Unterstützung und Gelder für Medizin zu erhalten. Trotzdem blieb sie 16 Jahre in Ooldea, einer Wasser-Tankstelle der Australian Railway, die Australien quert. Dort hatten sich Aborigines niedergelassen. Die Reisenden konnten ihre bemerkenswerte Arbeit zum Wohl der Aborigines selbst in Augenschein nehmen.

1932 freundete sie sich mit der Schriftstellerin Ernestine Hill an, die sie dabei unterstützte, ihre Autobiographie My Natives and I in verschiedenen Zeitungen zu publizieren. Um ihre Erkenntnisse in Schriftform zu bewahren, bezahlte ihr die Regierung 1936 ein Gehalt. Sie hinterließ 99 Ordner, die sich in der Commonwealth National Library befinden. Daisy Bates schrieb 270 Artikel in Zeitschriften. 1938 publizierte sie The Passing of the Aborigines. 1945 war sie wegen ihrer Gesundheit gezwungen nach Adelaide zu gehen.

Nach ihrem Tod in einem Altersheim wurde sie auf dem Adelaide's North Road Cemetery beerdigt.

Ihr Leben fand Niederschlag in der Oper The Young Kabbarli, geschrieben von Lady Casey und mit Musik von Margaret Sutherland.

Publikationen
 The Passing of the Aborigines: A Lifetime Spent Among the Natives of Australia
 The Long Shadow of Little Rock: A Memoir

Literatur

 Julia Blackburn: Daisy Bates in der Wüste. Berlin. Berlin-Verlag 1995. ISBN 3-8270-0145-5
 Joachim Specht: Die Lady im Busch. Bayreuth: Verlag der Nation 1994. ISBN 3-373-00431-4
 Sussanna De Vries: Desert Queen: The many lives and loves of Daisy Bates. Pymble 2008, N.S.W. Harper Collins Publishers. ISBN 9780732282431
 Bob Reece: Daisy Bates: Grand Dame of the Desert. Canberra 2008, A.C.T. National Library of Australia. ISBN 9780642276544

Weblinks

 "Seven Sisters" – Sammlung von Berichten von Daisy Bates

 Works by Daisy Bates at Project Gutenberg Australia
 Werke von Daisy Bates bei archive.org
 The Ghost of Kabbarli (Daisy Bates), lithograph (1983) by Susan Dorothea White

Einzelnachweise

Ethnologe
Protector of Aborigines
Commander des Order of the British Empire
Autor
Australier
Ire
Geboren 1859
Gestorben 1951
Frau

Daisy Bates


محمد اليعقوبي (بالفرنسية : Mohamed EL YAAGOUBI) من مواليد 12 سبتمبر 1977 هو لاعب كرة قدم مغربي وشهرته «موحا» يلعب في نوادي إسبانيا ، يلعب حاليا مع جيرونا الإسباني لكرة القدم وقد انتقل إليه قادما من نادي ريال سوسيداد.

روابط خارجية

مراجع

لاعبو كرة قدم رجالية مغاربة
لاعبو كرة قدم رجالية مغاربة مغتربون
أشخاص على قيد الحياة
أشخاص من تاوريرت
رياضيون إسبان من أصل مغربي
رياضيون مغاربة مغتربون في إسبانيا
ريفيون
لاعبو الدوري الإسباني
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لاعبو الدوري الإسباني الدرجة الثانية
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لاعبو أوساسونا
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لاعبو برشلونة أتلتيك
لاعبو ريال سوسيداد
لاعبو كأس الأمم الإفريقية 2004
لاعبو كرة قدم إسبان
لاعبو كرة قدم رجالية إسبان
لاعبو كرة قدم رجالية مغتربون في إسبانيا
لاعبو كرة قدم كتلونيون
لاعبو كرة قدم مغاربة
لاعبو كرة قدم مغتربون في إسبانيا
لاعبو كرة قدم مغتربون مغاربة
لاعبو منتخب المغرب لكرة القدم
لاعبو نادي إلتشي
لاعبو نادي برشلونة ج
لاعبو نادي جيرونا
لاعبو نادي ساباديل
لاعبو نادي ليفانتي
لاعبو وسط كرة قدم رجالية
مغاربة أمازيغ
مواليد 1397 هـ
مواليد 1977
مواليد في تاوريرت

محمد اليعقوبي (لاعب كرة قدم)


Julia Pons Genescà née le 27 juillet 1994, est une joueuse de hockey sur gazon espagnole. Elle évolue au poste de milieu de terrain au CD Terrassa et avec l'équipe nationale espagnole.

Elle a participé aux Jeux olympiques d'été de 2020.

Carrière

Coupe du monde
  : 2018

Championnat d'Europe
  : 2019

Jeux olympiques
 Top 8 : 2020

Références

Liens externes

Joueuse espagnole de hockey sur gazon
Naissance en juillet 1994
Joueuse de hockey sur gazon aux Jeux olympiques d'été de 2020
Naissance à Matadepera

Julia Pons


متحف الكويت الوطني، افتتح من قبل الشيخ عبد الله الجابر الصباح سنة 1957 وذلك في قصره بمنطقة الشرق.
و قد ضم هذا المتحف بادئ الأمر الآثار الشعبية التي تمثل البيئة الكويتية، وفي سنة 1958 أضيف إليه بعض المكتشفات الأثرية التي تم اكتشافها من قبل البعثة الدنماركية في جزيرة فيلكا بالتعاون مع موظفي المتحف، وكانت معظم هذه الآثار تعود للعصرين البرونزي واليوناني.

وفي عام 1976 تم نقل محتويات المتحف إلى أحد البيوت القديمة وهو بيت البدر، وفي عام 1983 تم افتتاح مقر المتحف في موقعه الحالي في شارع الخليج العربي.

افتتح متحف الكويت الوطني في 24 فبراير 1983 ليكون ممثلاً أو مصوراً لعادات وتقاليد وتراث أبناء الكويت، بالإضافة إلى أهميته كمؤسسة ثقافية تعكس تاريخ وحضارة هذا البلد، ويتألف مبنى المتحف الجديد من ثلاثة مباني. يضم المبنى الأول مكاتب الإدارة ومكتبة وقاعة للمحاضرات ومسرحاً ومعرضاً لآثار القديمة وومجموعة من أعمال الفنانين الكويتيين المعاصرين، ومبنى آخر خصص لخزن الآثار وصيانتها، والقبة السماوية التي تتكون من طابقين يضمان أدق الآلات وأحدث الكتب والخرائط الفلكية، كما يجري في هذه القبة عرض برامج فلكية حول الكون والظواهر الفلكية.

أقسام المتحف

ينقسم المتحف إلى سبعة أقسام هي:
 قسم الآثار القديمة:حيث يتناول وجود الإنسان الأول في منطقة برقان، وعلاقات الكويت مع الحضارات القريبة منها في العصور البرونزية مثل حضارة بلاد الرافدين وحضارة السند والطرق التجارية المارة في الخليج العربي وأهمية جزيرة فيلكا الإستراتيجي بين هاتين الحضارتين، وعرض في هذا القسم أهم المكتشفات الأثرية في جزيرة فيلكا. ويولي المعرض عناية خاصة بالعدد الكبير والفريد من نوعه في أختام الخليج والأواني المصنوعة من حجر الاستياتيت المنقوشة، وكذلك الأدوات التي استخدمت في صناعتها على جانب العديد من الأواني الفخارية والأدوات البرونزية، علاوة على ذلك فقد عرضت بعض الآثار التي تعود للفترة الهلينستية المكتشفة في جزيرة فيلكا وأهمها حجر ايكاروس والذي عليه كتابات يونانية تشير إلى بعض التنظيمات في علاقة الجنود اليونانيين مع أهل الجزيرة وتعطيهم بعض الحقوق في الملكية الخاصة والزراعية وغيرها، كما عرضت في هذا القسم بعض التماثيل والأسرجة والنقود الفضية.
 قسم الحياة البحرية: عرضت فيه الأدوات المستعملة في الغوص على اللؤلؤ إلى جانب بعض النماذج للسفن التي كانت تستعمل في الغوص والسفر.
 قسم الحياة المدنية:عرضت فيه الحلي وبعض الأدوات والأواني الزجاجية والمعدنية والأثاث المستعمل في البيوت وبعض الأدوات القديمة المستعملة في المدارس القديمة إلى جانب الآلات الموسيقية مثل العود والطنبورة والمراويس وغيرها.
 قسم الحياة البدوية:عرضت فيه الأدوات التي استعملها البدوي في بيته.
 معرض الفنون التشكيلية:يتناول هذا القسم الحركة الفنية التشكيلية منذ بدايتها في الكويت.
 القبة السماوية:وتتكون القبة من قسمين:
 معرض لبعض الآلات والأجهزة القديمة.
 قاعة لعرض النجوم والكواكب ومشاهد مختلفة من السماء وبرامج عديدة من الكواكب المحيطة.
 مجموعة الصباح في دار الآثار الإسلامية:إن من أبرز الروائع الفنية المعروضة، إسطرلاب من العراق مصبوب من البرونز وعليه تاريخ 315ه/927-928م, وهو من أقدم النماذج المؤرخة من نوعه. وهناك أيضاً شمعدان من البرونز أصله من بلاد الفرس ويرجح أنه قد صنع حوالي سنة 1200م، وزهرية من دمشق, وزمردة من عهد الهند تزن (234) قيراطاً.

المصادر

موقع القديم
أرض الحضارات

تأسيسات سنة 1957 في الكويت
تأسيسات سنة 1983 في الكويت
مبان ومنشآت في مدينة الكويت
متاحف أسست سنة 1957
متاحف أسست سنة 1983
متاحف الكويت
متاحف وطنية

متحف الكويت الوطني


Cet article présente une liste des principaux stades de football en Irak, classés par nombre de places. Bien que destinés au football, il n'est pas rare que certains stades accueillent également d'autres sports (athlétisme) ainsi que des concerts.

Les stades de football qui figurent dans cette liste sont ceux qui ont une capacité d'au moins , ainsi que ceux de clubs appartenant à l'Iraqi Premier Football League, quelle que soit leur capacité d'accueil.

La liste est divisée en trois sous-sections : stades actuels, stades en construction et stades en projet.

Stades actuels

Stades en construction

Stades en projet

Notes et références

Voir aussi

Articles connexes
 Liste des plus grands stades du monde

Liens externes

Irak
Stades

Liste de stades de football en Irak


ආර්ථිකයේ මතුවන ප්‍රශ්ණ විශ්ලේෂණය හෝ ආර්ථික න්‍යාය නිරූපනයට ගණිතමය ක්‍රම භාවිතයට ගණිතමය ආර්ථිකය යොමුවී ඇත.  සරල බව, පැහැදිලිකම අතර ඇති මූලික සබඳතා ව්‍යුත්පන්න කිරීමට හා ස්ථාපිත කිරීමට මින් ඉඩදී ඇත.  උදාහරණයක් ලෙස Paul Samuelson ගේ ආර්ථික අධ්‍යයනයේ පදනම පෙන්විය හැක.  එහි විවිධ විෂය ක්ෂේත්‍රයන් හරහා යන පොදු ගණිතමය ව්‍යුහාත්මකයන් හඳුනා ගනී.

බොහෝ නවීන ආර්ථික විද්‍යාවන් මඟින් ජ්‍යාමිතික පදයන් හෝ මූලික ගණිතමය සටහන් කිරීම්, ඉදිරිපත් කිරීම් කලහැක.  ගණිතමය ආර්ථික විද්‍යාවන් කෙසේවුවත් සාම්ප්‍රදායිකව වීජ ගණිතමය න්‍යායයන් හා ගණනය කිරීම් භාවිතා කරයි.  මේවා විද්‍යාවන් සඳහා පමණක් නොව සමකාලීන ආර්ථික විද්‍යාවන් සඳහා අවශ්‍ය වේ.  ආර්ථික විද්‍යා න්‍යායන් ඇතුලත් ජර්නලය ආර්ථිකමිතිය ආර්ථිකයේ, ගණිතමය ආර්ථික විද්‍යාවන් කෙරෙහි යොමු වූ මූලික ජර්නලයන් වේ.

විවිධ වූ ආර්ථිකයේ න්‍යාත්මක මාතෘකා සංස්කාරකයන්ට අනුව එක් එක් විශේෂඥ නොවූ ජර්නල වල පරීක්ෂා කිරීම් සිදු කරනු ලබයි.  ඉන් බොහෝ ලිපි ගණිතමය නිරූපණයක් සහිත න්‍යායන් යොදා ඇත.

ගණිතමය ආර්ථික විද්‍යාවන් විවිධ වූ චර්යා ආකෘතියක් සඳහා ක්‍රම වේදයන් සපයයි.  අනාගත වෙළඳපලවල් වල අලෙවිවන වෙළඳ ද්‍රව්‍යයන් මිල කිරීම්, (Divorce law) වෙන්ව යන නීතින් වෙනස්වීම සඳහා ප්‍රතිචාර දැක්වීම් අන්තර්ජාතික කාලගුණික ගිවිසුම් එහි අන්තර්ගත වේ.  ගණිතය ආර්ථික විද්‍යාවන් හට වඩාත් අර්ථාන්විත බවක් ස්ථාපිත කරයි.

සංකීර්ණ විෂයන් හා පුළුල් පෙලගැන්වීම් ගැන ගණිතමය ප්‍රමේයන් නොවිධිමත් ලෙස ප්‍රකාශ කල නොහැක.  තවදුරටත් ගණිතමය භාෂාව විද්‍යාත්මක භාෂාවක් ලෙස ආර්ථික විද්‍යාඥයන්ට පැහැදිලි, විශේෂිත, ධනවාදී හිමිකමක් සඳහා ඉඩදේ.

ගණිතමය ආර්ථිකය

මෙම ක්‍රමයේදි ගණිතය භාවිතයෙන් ආර්ථික සංකල්ප දැක්විම හෝ ආර්ථිකයේ මතුවන ගැටලු විශ්ලේෂණය සිදුකරයි. අර්ථ දක්වන්නන් සුත්‍රකමනයට අනුබල දෙන අතර සංකල්පයේ ඇති ප්‍රධාන ඒකක නිනිරුක්තිය පිළිබඳව පැහැදිලිව, සරලව හා පොදුව අර්ථ දක්වයි උදා Foundations of Economics Analysis (1947) ලියු Paal semuselson  මෙම පුළුල් විෂයේ පොදු ගණිතමය සංකල්පය හදුනාගත්තේය.
බොහෝ වත්මන් ආර්ථිකයන් භුගෝලික පද හා සරල ගණිතමය ප්‍රස්තා වලින් දැක්විය හැකිය. මෙහිදි ආර්ථික විශ්ලේෂණයට, කලනය අනුකෘත විජ ගණිතය () සම්ප්‍රදායික ලෙස යොදා ගනී. මේවා විධිමත් ආර්ථික හැදැරිම් වන අතර ගණිතමය හා සමකාලීන ආර්ථික ක්‍රමයන් සියල්ල පොදු පුර්වාගම වේ. Journel of Economic throes හා Econometric  යන පොත් ගණිතමය ආර්ථිකයේ ප්‍රධාන ග්‍රන්ථ වේ. ආර්ථිකයේ වෙන්වු මාතෘකා වලට ගණිතමය නියොජනයක් මෙම කල්පිතයෙන් ලැබේ

මන්ධ්‍යධවනය ප්‍රතිලාභ ප්‍රස්ථාරය

ගණිතමය ආර්ථිකයේ, විවිධාකාරවු සාමාන්‍ය පරිසරයේ සිදුවිම් (ජාත්‍යන්තර වෙනස්විම් අනාගත වෙළෙඳපොල ඒකකයන්හි මිල කිරිම් ආදි) සිද්ධින්ට ක්‍රමෝපායක් සලස්වයි. ගණිතමය ආර්ථිකයේ පරික්ෂා කළ හැකි යෝජනා සංකිර්ණ ගැටලු සඳහා ඉදිරිපත් කළ හැකි අතර, අවිධිමත් මෙම ගැටලු ඉදිරිපත් කළ නොහැකිය. එසේම ගණිතයට භෂවෙන් ආර්ථික විශේෂඥයින්ට ගණිතය නොමැතිව විසදිමට නොහැකි කලහකාරි හා මතභේදාත්මක ගැටලු පිළිබඳව පැහැදිලි නියත ධනාත්මක මතයක් ඉදිරිපත් කිරිමට හැකියාව ලැබේයි.

සටහන්

ගණිතමය ආර්ථික විද්‍යාව


An Heteropsis croatii in uska species han Liliopsida nga ginhulagway ni M.L.Soares. An Heteropsis croatii in nahilalakip ha genus nga Heteropsis, ngan familia nga Araceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Heteropsis (Araceae)

Heteropsis croatii


Sazak, Sinop ilinin Gerze ilçesine bağlı bir köydür.

Tarihçe
Köy, 1907 yılından beri aynı adı taşımaktadır.

Coğrafya
Köy, Sinop il merkezine 48 km, Gerze ilçe merkezine 10 km uzaklıktadır.

Nüfus

Kaynakça

Dış bağlantılar

Gerze belde ve köyleri

Sazak, Gerze


Arno Atoll (, ) is a coral atoll of 133 islands in the Pacific Ocean, and forms a legislative district of the Ratak Chain of the Marshall Islands.  Its total land area is only . Unlike most other atolls, Arno encloses three different lagoons, a large central one, and two smaller ones in the north and east. Its main lagoon encloses an area of . At a distance of only , it is the closest atoll to the Marshall Islands capital, Majuro Atoll, and can be seen looking east from Majuro on a clear day at low tide. The population of Arno Atoll was 1,141 at the 2021 census. The most populous islets are Ajeltokrok, Kobjeltak, Rearlaplap, Langor and Tutu. The largest village is Ine, Arno.

People of Arno are well known for their productivity in making copra (the dried out meat of coconuts, from which coconut oil is extracted). Arno women are renowned for their production of the Kili Bag, a popular handwoven handbag/purse, named after another island in the Marshall Islands (to which the people of Bikini were eventually relocated as a result of the US nuclear tests that were conducted on their home atoll). Arno supposedly had a traditional "love school".

History
Arno Atoll was claimed by the German Empire along with the rest of the Marshall Islands in 1885. After World War I, the island came under the South Seas Mandate of the Empire of Japan. Following the end of World War II, Arno Atoll came under the control of the United States as part of the Trust Territory of the Pacific Islands. The island has been part of the independent Republic of the Marshall Islands since 1986.

Education
Marshall Islands Public School System operates public schools:
 Arno Elementary School
 Bikarej Elementary School
 Ine Elementary School
 Jabo Elementary School
 Kilange Elementary School
 Longar Elementary School
 Lukoj Elementary School
 Matolen Elementary School
 Tinak Elementary School
 Tutu Elementary School
 Ulien Elementary School

Marshall Islands High School on Majuro serves the community.

References

External links
Marshall Islands site

Atolls of the Marshall Islands
Ratak Chain

Arno Atoll


A doença de McArdle é um distúrbio metabólico, mais especificamente uma doença de armazenamento de glicogênio muscular, causada por uma deficiência da enzima miofosforilase. Estima-se que ela afeta 1 a cada 100.000 pessoas.

Sinais e sintomas
Os sinais do início desta doença geralmente são notados ainda na infância, mas, muitas vezes ela segue sem ser diagnosticada até a vida adulta. Os sintomas incluem intolerância ao exercício físico com dor muscular, fadiga precoce, cãibras dolorosas e mioglobinúria, que consiste na eliminação de mioglobina pela urina, causando uma coloração marrom. A mioglobinúria pode resultar da quebra de tecido muscular esquelético conhecida como rabdomiólise, uma condição na qual as células musculares se quebram, enviando seu conteúdo para a corrente sanguínea.

Pacientes podem exibir uma melhoria na tolerância de exercícios aeróbicos como caminhar ou pedalar após praticá-los por cerca de 10 minutos. Isso é atribuido a dois fatores: o aumento do fluxo sanguíneo e a capacidade do corpo de encontrar fontes alternativas de energia, como ácidos graxos e proteínas. A longo prazo, pacientes podem exibir insuficiência renal devido à mioglobinúria.

Genética
Ocorrem duas formas autossômicas recessivas desta doença, uma tem início na infância e a outra na idade adulta. O gene da miofosforilase, PYGM, está localizado no cromossomo 11q13. De acordo com as publicações mais recentes, já foram relatadas 95 mutações diferentes. As formas das mutações podem variar entre os grupos étnicos. Por exemplo, a mutação R50X (Arg50Stop) (anteriormente referida como R49X ) é mais comum na América do Norte e na Europa Ocidental, e a mutação Y84X é mais comum na Europa Central.

O método exato pelo qual ocorre a ruptura de proteínas já foi esclarecido para certas mutações. Por exemplo, R138W é conhecida por romper o local de ligação do fosfato de piridoxal. Em 2006, foi descoberta outra mutação (c.13_14delCT) que pode contribuir para um aumento dos sintomas, além da mutação comum Arg50Stop.

Fisiopatologia
A miofosforilase está envolvida na quebra do glicogênio em glicose, que será usada nos músculos. A enzima remove resíduos de 1,4-glicosil das ramificações externas do glicogênio e adiciona fosfato inorgânico para formar glicose-1-fosfato . Células formam glicose-1-fosfato em vez de glicose durante a quebra do glicogênio porque a glicose polar fosforilada não pode deixar a membrana celular e, portanto, é marcada para catabolismo intracelular.

A miofosforilase existe na sua forma ativa quando fosforilada. A enzima fosforilase quinase desempenha um papel na fosforilação da glicogênio fosforilase para ativá-la e outra enzima, a proteína fosfatase-1, inativa a glicogênio fosforilase através da desfosforilação.

Diagnóstico
Existem alguns exames laboratoriais que podem auxiliar no diagnóstico de GSD-V. Uma biópsia muscular detectará a ausência de miofosforilase nas fibras musculares. Em alguns casos, o glicogênio tingindo com ácido-Schiff pode ser visto na microscopia.

O sequenciamento genético do gene PYGM (que codifica a isoforma muscular da glicogênio fosforilase ) pode ser realizado para determinar a presença de mutações genéticas, determinando se a doença de McArdle está presente. Este tipo de exame é consideravelmente menos invasivo do que uma biópsia muscular.

Tratamento
Pequenos estudos mostraram que programas de exercícios supervisionados podem melhoram consideravelmente a capacidade de exercício físico dos pacientes.

O tratamento oral com sacarose (por exemplo, uma bebida esportiva de 660mL com 75 gramas de sacarose) ingerido 30 minutos antes do exercício demonstrou ajudar a melhorar a tolerância, manter uma frequência cardíaca mais baixa e reduzir o nível percebido de esforço quando comparado com placebo.

Um tratamento com baixa dosagem de creatina mostrou uma melhora significativa dos problemas musculares em comparação ao placebo em um pequeno estudo clínico.

Referências

Doenças autossômicas recessivas

Doença de McArdle


Wabash, St. Louis & Pacific Railway Company v. Illinois, 118 U.S. 557 (1886), also known as the Wabash Case, was a Supreme Court decision that severely limited the rights of states to control or impede interstate commerce. It led to the creation of the Interstate Commerce Commission.

The court
The majority's opinion was written by Justice Samuel Miller; joining him were associate justices Stephen Field, John Harlan, William Woods, Stanley Matthews, and Samuel Blatchford. Dissenting were Chief Justice Morrison Waite and associate justices Joseph Bradley and Horace Gray.

The case
The case was argued on April 14, 1886 - April 15, 1886 and was decided on October 25, 1886, by vote of 6 to 3. Associate Justice Miller wrote for the Court with Associate Justices Field, Harlan, Woods, Matthews, and Blatchford concurring; Associate Justices Bradley and Gray, along with Chief Justice Waite, dissented.

In Wabash, "direct" burdens on interstate commerce were not permitted by the Export Tax Clause of the Constitution (Article I, Section 9); however, those "indirect" burdens were permitted under the Commerce Clause. This was a standard enacted in Cooley v. Board of Wardens (1852).

Effects of decision
The Wabash decision led to the creation in 1887 of the first modern regulatory agency, the Interstate Commerce Commission.
It clarified the "direct" v. "indirect" test (though this doctrine was abandoned in the 1930s).
It was one of the first instances in government assuming responsibility for economic affairs that had previously been delegated to the states.

See also
Munn v. Illinois
List of United States Supreme Court cases, volume 118

References

External links

Supreme Court cases citing Wabash

Railway litigation in 1886
United States Constitution Article One case law
United States Supreme Court cases
United States Dormant Commerce Clause case law
1886 in United States case law
Wabash Railroad
Interstate Commerce Commission litigation
Legal history of Illinois
United States Supreme Court cases of the Waite Court

Wabash, St. Louis & Pacific Railway Co. v. Illinois


Tilia paucicostata er trjátegund af stokkrósaætt sem var lýst af Carl Maximowicz. Hún vex í Kína (Gansu, Hubei, Hunan, Shaanxi og Sichuan.).

Tilvísanir

Stokkrósaætt

Tilia paucicostata


Samtavisi (în ) este o catedrală georgiană ortodoxă din secolul al XI-lea situată în estul Georgiei, în regiunea de Shida Kartli, la aproximativ 45 km de capitala Tbilisi. Catedrala este acum unul dintre centrele Eparhiei de Samtavisi și Gori din cadrul Bisericii Ortodoxe georgiene.

Catedrala este situatâ pe malul stâng al râului Lekhura, la aproximativ 11km de orasul Kaspi. Potrivit unei tradiții georgiene, prima mănăstire de pe acest loc a fost fondată de către misionarul asirian Isidore în 572 și reconstruită mai târziu în secolul al X-lea. Nici una dintre aceste clădiri nu au supraviețuit totuși. Cele mai vechi structuri existente datează din secolul al XI-lea, principalul edificiu fiind construit în 1030 așa cum se găsește pe inscripția dintr-o piatră, acum pierdută. Catedrala a fost construită de către un episcop local și de un arhitect iscusit Ilarion, care, de asemenea, a fost ctitorul bisericii din apropiere de la Ashuriani. Puternic afectată de o serie de cutremure, catedrala a fost parțial reconstruită în secolele al XV-lea și al XIX-lea. Excelenta fațadă de este decorată este singura care a supraviețuit din structura originală.

Catedrala Samtavisi  este caracterizată de o structură cruciformă particulară care constituie un exemplu pentru alte arhitecturi religioase ale Georgiei medievale. La exterior se distinge prin utilizarea generoasă a a unui tip de arcade compuse dintr-o serie de arcade de mici dimensiuni. Poziția internă a absidelor este marcată de cotloane adânci în perete. În contrast cu biserici timpurii georgiene, tamburul cupolei este mai înalt surmontat de un acoperiș conic. Cea mai rotunjită parte a bisericii este fațada de est, alcătuită de cele cinci arcade și dominată de cele două nișe și scos în evidență de un motiv în cruce.

În afara bisericii principale, complexul Samtavisi include o reședință cu două etaje a episcopului grav avariată, o biserică mică (5.8х3.2m) și un turn-clopotniță de trei etaje (5.7х7.3m) anexată unui gard înalt de 3-5m din piatră și cărămidă. Toate aceste structuri datează din secolele al XVII-lea - al XVIII - lea.

Referințe
 Alshibaia, G., Samtavisi. Tbilisi: 1962.
 Dan Cruickshank (ed., 1996), O istorie a arhitecturii a lui Banister Fletcher, pagina 314. Architectural Press, ISBN 0-7506-2267-9.

Legături externe
 Samtavisi galerie foto . Monumente de Arhitectură georgiană. Accesat la 26 mai 2016.
 Samtavisi. Listă provizorie UNESCO. Accesat la 26 mai 2016.

Georgia

Catedrala Samtavisi


Natalie Spooner (Scarborough, 17 de outubro de 1990) é uma jogadora de hóquei no gelo canadense. Ela representou o Canadá em suas equipes nacionais e sub-22.

Em 2014, Spooner se tornou a primeira mulher na história do hóquei a conquistar a medalha de ouro nos Jogos Olímpicos de Inverno e na Copa Clarkson no mesmo ano.

Jogadoras de hóquei no gelo do Canadá
Campeões olímpicos do Canadá
Medalhistas nos Jogos Olímpicos de Inverno de 2014
Jogadores de hóquei no gelo nos Jogos Olímpicos de Inverno de 2014
Medalhistas nos Jogos Olímpicos de Inverno de 2018
Jogadores de hóquei no gelo nos Jogos Olímpicos de Inverno de 2018
Medalhistas nos Jogos Olímpicos de Inverno de 2022
Jogadores de hóquei no gelo nos Jogos Olímpicos de Inverno de 2022

Natalie Spooner


හුදෙකලා ක්‍රිස්තියානුවරුන්ගේ පැවැත්ම

ප්‍රතිසංස්කරණවාදය පමණක් නොව රෙපරමාදු නිකාය ද මුල් යුගයේ ක්‍රිස්තියානි ධර්මය සමඟ ඒකීය සම්බන්ධතාවයකට හිමිකම් දරයි.

එක මතභේදයක් වන්නේ ක්‍රිස්තු සභාව පල්ලිය නැතහොත් කතෝලික සභාවට දෙන ලද සරල අර්ථයයි. යම් තාක්දුරට මෙම මතභේදය  විශ්වාස ලක්ෂණ සමඟ සම්බන්ධතාවය දක්වයි. එනම් සියළුම නව තරාතිරම් වලින් දායක වු එහෙත් විවිද ආකෘතින් මුල් කොට ගෙන පැවරුණු කතෝලික පල්ලියයි.

මෙතැන් සිට ඕතඩොක්ස් සභාව සහ රෝමානු කතෝලික සභාව යන දෙපාර්ශවයම  එකිනෙකාගේ සම්ප්‍රදාය අනුව එකම නාමයකින් හැඳින්වේ. රෝමානු කතෝලික පල්ලියේ දෙවන වතිකානු සභාවේ ලේඛනගත වු නීති සුත්‍රාසනය, උවමනාවෙන් සැකයට භාජනය කළ බව මෙහිදී මතක තබා ගත යුතු කරුණකි. මෙම සැකය මතභේදයකට තුඩු දෙන සාක්ෂියක් බවට පත් වීම ගැන විස්තර කිරීමට 2007 දී වතිකානු ආගමික සභාවේ විශ්වාසය විද්‍යාව පැහැදිලි ලේඛනයක් ඉදිරිපත් කළේය.

විවිධ වු ක්‍රිස්තියානු කණ්ඩායම් බොහොමයකගේ අදහස වන්නේ සියළුම තරාතිරම් එකම සංකේතමය හා සමස්ත පොදු විශ්වාසයකින් යුත් ක්‍රිස්තියානු සභාවකට අයිති වීමයි. ආදි කාලයේ දී කතෝලික සභාව යන පදය, කතෝලික සභාවේ සියළු ඍජු හෝ අනියම් පල්ලි වලින් බෙ දී අවුත් ගොඩනැගුනු කතෝලික රාජ්‍ය සභාව ලෙස බොහෝ සෙයින් සැලකේ. එනම්, මෙම පදය ධර්ම දූතවරුන්ගේ විශ්වාස ලක්ෂණය වෙත ආපසු හැරෙන ලද්දකි.

සාධාර්මික සභාව සහ අනෙකුත් ධාර්මිකයන් ඔවුන්ව බොහෝ විට අවධාරණය කරනුයේ රෝමානු කතෝලික සභාව ලෙසටය. පෙරදිග සාධාර්මිකයන් ඔවුන්ගේ සභාව එක්සත් හා සත්‍ය ප්‍රකාශ කරන සභාවක් සේ පිහිටුවා ගැනීම ලෙස අදහස් දක්වයි. එලෙසම, බටහිර දෙසින් "කතෝලික" යන පදයට, රෝමානු කතෝලික සභාවේ විශාලත්වය හා බටහිරහි බලපෑම මුල් කරගෙන අදහස් දක්වයි.

ක්‍රිස්තියානු පල්ලිය


Galbulimima, monotipski biljni rod svrstan u porodicu Himantandraceae. Ime porodice dolazi po rodu Himantandra, sinoimu roda Galbulimima. Jedina vrsta u rodu je vazdazeleno drvo Galbulimima belgraveana, halucinogena biljka s Nove Gvineje, Bismarckovog arhipelaga, Solomonovog otočja i Queenslanda.

Stablo naraste od 15 pa do 36 metara visine, i bogat je izvor alkaloida. Lokalna papuanska plemena koriste koru i listove ove biljke u kombinaciji s listovima nekih vrsta roda Homalomena za čaj koji u šamanskim obredima izaziva dubok san i halucinacije.

Drvetom se i trguje komercijelno, ali u ograničenim količinama.

Izvori

Magnolijolike

Galbulimima


Trommedans på Østgrønland er en film instrueret af Jette Bang, Kaj Mogens Jensen.

Handling
Odin (død ml. 1971 og 1975), som bor på bopladsen Sermiligaq, sidder i sin lille stue og laver en rammetromme (tamburin, quilain). Skindet er tarme fra en isbjørn. Uden på rammen bliver tarmene holdt på plads af en rem af sælskind. Odins kone, Olga, sidder i sengen, mens hun spiser kogt sæl. Han synger to tromme-kamp-sange. Mens han spiller og synger, går han ned i knæene, som det hører sig til ved trommesange. Den ene sang forestiller en kamp mellem to fugle.

Olga og Odins søster Mona synger og spiller en kampsang. De holder trommen som kvinder, foran brystet. Gæsterne i hytten akkompagnerer.

Referencer

Eksterne henvisninger

Danske film fra 1964

Dokumentarfilm fra Danmark

Trommedans på Østgrønland


NGC 373 este o galaxie eliptică situată în constelația Peștii. A fost descoperită în 12 decembrie 1876 de către John Dreyer.

Note

Vezi și
 NGC 372
 NGC 374

Legături externe
 NGC 373 pe WikiSky
 NGC 373 pe spider.seds.org

Galaxii eliptice
Obiecte NGC
Constelația Peștii
Obiecte astronomice descoperite în 1876
Obiecte astronomice descoperite de John Louis Emil Dreyer

NGC 373


9nine (nur engl. nine ausgesprochen) ist eine japanische J-Pop Gruppe. Sie ist von LesPros Entertainment () im Jahr 2005 gegründet worden. Der Name leitet sich aus dem Umstand ab, dass die Band aus neun Mädchen bestand, von denen heute jedoch nur noch fünf Mitglieder übrig sind.

Mitglieder

Aktuelle Mitglieder
 Uki Satake (), geboren am 8. März 1992 – Hauptgesang
 Sayaka Nishiwaki (), geboren am 30. September 1992 – Hauptgesang, zweite Bandleaderin
 Kanae Yoshii (), geboren am 8. April 1993 (Beitritt im September 2010) – Hauptgesang
 Umika Kawashima (), geboren am 3. März 1994 (Beitritt im Januar 2007) – führender Gesang
 Hirona Murata (), geboren am 29. Dezember 1996 (Beitritt im September 2010, mit Kanae Yoshii) – führender Gesang

Ehemalige Mitglieder
 Azusa Matsuzawa (), geboren am 15. April 1992 (Austritt im Januar 2007)
 Miwako Wagatsuma (), geboren am 11. Februar 1991
 Rubi Katō (), geboren am 24. Juli 1990, (Austritt im Dezember 2007)
 Marie Ashida (), geboren am 23. Dezember 1990 – erster Hauptgesang (Austritt am 31. März, 2009)
 Mai Yoshida (), geboren am 30. Oktober 1990 (gleich wie oben)
 Midori Yamaoka (), geboren am 25. November 1990 (gleich wie oben)
 Madoka Shimogaki (), geboren am 15. Dezember 1991 (Beitritt 2007, mit Umika Kawashima, Austritt am 31. August, 2010)
 Moe Miura (), geboren am 16. Dezember 1992

Diskografie

Alben

Singles

Einzelnachweise

Girlgroup
Japanische Idol-Gruppe

9nine


Christella,  rod papratnica iz porodice Thelypteridaceae rasprostranjen poglavito po tropima i suptropima Starog svijeta, od Afrike (4) preko Indije i jugoistočne Azije do Kine, Japana, Malezije, Melanezije i Polinezije. Dvije vrste su u neotropima.

Neke afričke vrste čekaju premještaj u druge rodove

Na popisu je 70 vrsta i 24 hibrida. Rod je opisan 1971.

Vrste

 Christella acuminata (Houtt.) Holttum
 Christella adenopelta Holttum
 Christella afzelii (C. Chr.) Holttum
 Christella arida (D. Don) Holttum
 Christella balansae (Ching) Holttum
 Christella boninensis (Kodama ex Koidz.) Holttum
 Christella buchananii (Schelpe) J. P. Roux
 Christella burmanica (Ching) Holttum
 Christella buwaldae (Holttum) Holttum
 Christella callensii (Alston) Holttum
 Christella calvescens (Ching) Holttum
 Christella carolinensis (Hosok.) Holttum
 Christella chaseana (Schelpe) Holttum
 Christella clarkei (Bedd.) Holttum
 Christella conspersa (Schrad.) Á. Löve & D. Löve
 Christella crinipes (Hook.) Holttum
 Christella cuneata (K. H. Shing) comb. ined.
 Christella darainensis Rakotondr.
 Christella dentata (Forssk.) Brownsey & Jermy
 Christella distans (Hook.) Holttum
 Christella ensifera (Tagawa) Holttum ex C. M. Kuo, H. L. Liu, T. C. Huang, T. Koyama & De Vol
 Christella euphlebia (Ching) Holttum
 Christella evoluta (C. B. Clarke ex Bedd.) Holttum
 Christella friesii (Brause) Holttum
 Christella fukienensis (Ching) Holttum
 Christella gretheri (W. H. Wagner) Holttum
 Christella guamensis Holttum
 Christella gueintziana (Mett.) Holttum
 Christella guineensis (Christ) Holttum
 Christella gustavii (Bedd.) Holttum
 Christella harveyi (Mett. ex Kuhn) Holttum
 Christella hispidula (Decne.) Holttum
 Christella hokouensis (Ching) Holttum
 Christella jaculosa (Christ) Holttum
 Christella jinghongensis (Ching ex K. H. Shing) A. R. Sm. & S. E. Fawc.
 Christella latipinna (Benth.) Lév.
 Christella lebeufii (Baker) Holttum
 Christella meeboldii (Rosenst.) Holttum
 Christella microbasis (Baker) Holttum
 Christella minima Holttum
 Christella modesta Holttum
 Christella moluccana M. Kato
 Christella multiauriculata Punetha
 Christella multifrons (C. Chr.) Holttum
 Christella namburensis (Bedd.) Holttum
 Christella nana Holttum
 Christella nanxiensis (Ching ex K. H. Shing) A. R. Sm. & S. E. Fawc.
 Christella oblancifolia (Tagawa) A. R. Sm. & S. E. Fawc.
 Christella pacifica Holttum
 Christella papilio (C. Hope) Holttum
 Christella parasitica (L.) Lév.
 Christella peekelii (Alderw.) Holttum
 Christella perpubescens (Alston) Holttum
 Christella procera (D. Don) Mazumdar
 Christella prolixa (Willd.) Holttum
 Christella pseudogueintziana (Bonap.) J. P. Roux
 Christella rupicola (Hosok.) Holttum
 Christella scaberula (Ching) Holttum
 Christella semisagittata (Roxb. ex Griff.) Holttum
 Christella shimenensis (K. H. Shing & C. M. Zhang) A. R. Sm. & S. E. Fawc.
 Christella siamensis (Tagawa & K. Iwats.) Holttum
 Christella sledgei (Fraser-Jenk.) Ranil
 Christella subacuta (Ching) A. R. Sm. & S. E. Fawc.
 Christella subdentata Holttum
 Christella subelata (Baker) Holttum
 Christella subjuncta (Baker) Holttum
 Christella subpubescens (Blume) Holttum
 Christella thailandica (S. Linds.) comb. ined.
 Christella timorensis Holttum
 Christella wulingshanensis (C. M Zhang) A. R. Sm. & S. E. Fawc.
 Christella ×altissima Holttum
 Christella ×caii (Ching ex K. H. Shing) comb. ined.
 Christella ×contracta (Ching ex K. H. Shing) comb. ined.
 Christella ×dentarida (Fraser-Jenk.) comb. ined.
 Christella ×elata (Ching ex K. H. Shing) comb. ined.
 Christella ×fraser-jenkinsii Ranil
 Christella ×gorkhalensis (Fraser-Jenk.) comb. ined.
 Christella ×hirtipes (K. H. Shing & C. F. Zhang) comb. ined.
 Christella ×incesta (W. H. Wagner) Nakaike & Kawab.
 Christella ×inexspectata (Fraser-Jenk.) comb. ined.
 Christella ×jaculodentata (Fraser-Jenk.) comb. ined.
 Christella ×jerdonii (Ching) Holttum
 Christella ×kumaunica Holttum
 Christella ×linii (Fraser-Jenk.) comb. ined.
 Christella ×longqishanensis (K. H. Shing) comb. ined.
 Christella ×nareshii (Fraser-Jenk.) comb. ined.
 Christella ×nepalensis (Fraser-Jenk.) comb. ined.
 Christella ×omeigensis (Ching) Holttum
 Christella ×palmeri (W. H. Wagner) comb. ined.
 Christella ×papilioides (Fraser-Jenk.) comb. ined.
 Christella ×parahispidula (Fraser-Jenk.) Ranil
 Christella ×sinodentata (Ching & Z. Y. Liu) comb. ined.
 Christella ×wildemanii (Christ) comb. ined.
 Christella ×yuanjiangensis (Ching ex K. H. Shing) comb. ined.

Sinonimi
 Christella sect.Pelazoneuron Holttum
 Thelypteris sect.Christella (H.Lév.) Fraser-Jenk.

Izvori

Thelypteridaceae

Christella


Der Weg durch den Februar ist der dritte Roman von Anna Seghers, erschienen 1935 in Paris.

Die Autorin malt ein Bild des Österreichischen Bürgerkrieges, der Mitte Februar 1934 zahlreiche Todesopfer forderte. Der Schutzbund, eine paramilitärische Truppe der österreichischen Sozialdemokratischen Arbeiterpartei, unterliegt im erbitterten Kampf der Heimwehr sowie der Exekutive (Bundesheer, Polizei, Gendarmerie) der Regierung Dollfuß.

Inhalt
Wenige Schicksale werden aus der Fülle des Stoffes herausgegriffen. Anna Seghers schreibt im Vorwort, sie habe im Roman die Personen- und Straßennamen verändert.

 Kroytner stirbt in Wien
Der Leser wird mit dem Schutzbündler Kroytner vor den eigentlichen Kampfhandlungen in einer Wiener Wohnung bekannt gemacht. Die Ehefrau eines anderen Kämpfers hat den sozialdemokratischen Arzt Dr. Bildt an das Sterbelager ihres Gatten gerufen. Der Unglückliche hat sich – wahrscheinlich beim Basteln einer Bombe – die Hand zerfetzt. Er verblutet. Dr. Bildt kann nichts ausrichten. Kroytner, "ein Bursch von fünfundzwanzig Jahren, hell und straff", taucht in der Wohnung auf und will den "Genossen Doktor" zum Fälschen des Totenscheines überreden. Niemand, nicht einmal die Ehefrau, soll die Todesursache erfahren. Weil Kroytner 1933 für den Schutzbund etliche Aktionen mutig durchgeführt hat, soll er "Ersatzmann" des Leiters Franz werden. Seine Ehefrau ist stolz auf ihn. Sie weiß, dass er eine "heikle Parteisache" nach der anderen erledigt und gibt sich gelassen. Nachdem Franz verhaftet wurde, macht Kroytner ohne Beschluss der Parteileitung den Ersatzmann. Er ruft die Schutzbündler zum bewaffneten Kampf auf. Seine Frau weint. Sie ist erfreut und erschrocken zugleich. Als alles verloren ist, hält es Kroytner zu Hause nicht aus. Er streicht auf der Suche nach Mitkämpfern durch Wien, erreicht Floridsdorf, passiert unbehelligt Posten der Sieger und versucht vergeblich, einen ehemaligen Mitkämpfer in dessen Wohnung zu sprechen. Der Mitkämpfer soll sich auf der Flucht in die "Tschechei" befinden. Als Kroytner enttäuscht geht und die Gasse betritt, kann er das Lachen eines Postens der Heimwehr nicht ertragen. Er zieht die Pistole und schießt den Lacher über den Haufen. Drei andere Wachposten schlagen Kroytner den Schädel ein.

 Hannes Johst aus Steyr wird von dem ortsansässigen Bastian Nuß erdrosselt
Der arbeitslose Heimwehrler Nuß, Vater von vier Kindern, erhält von dem Steyrer Kunsttischler Aloys Fischer Arbeit. Johst und Nuß kennen sich. Als sich beide zufällig auf der Straße begegnen – in Johsts Begleitung befinden sich andere Sozialdemokraten – wechselt der Schutzbündler Johst das Thema, redet von Privatem; erzählt von der Schwangerschaft seiner jungen Frau Martha. Als Nuß außer Hörweite ist, wird wieder Klartext mit dem Linzer Verbindungsmann Martin Ruppl geredet. Während des Aufstandes kommt Johst, Mitglied der Schutzbund-Leitung, nächtelang nicht nach Hause. Im Kampf, als die Minenwerfer heulen, verzagen die Genossen. Im Angesicht des Todes erscheinen sie als gealtert und fordern mit dem Jammer: "Wir verbluten" Johst zur Weiterleitung des Rückzugsbefehls auf. Er solle auch mal an ihre Frauen und Kinder denken. Johst erwidert: "Es gibt auf der Welt Frauen und Kinder genug." Als der Vormarsch-Befehl kommt – Johst denkt nur an Vormarsch – wundert er sich; bedenkt bestürzt, dass andere Kämpfer auch noch an etwas anderes als an den Kampf denken. Später, auf der Flucht, zwingen ihn die Mitkämpfer dann doch zum Rückzug. Dabei wollte Johst nicht weiterleben. Nun muss er Martha aufsuchen. Die Schwangere wurde vom Gegner aus der Wohnung getrieben und geschlagen. Nuß meldet sich freiwillig, um für 200 Schilling Johst in der Gefängniszelle mit einer Hanfschnur zu erdrosseln. Johst stirbt aufrecht. Als sich Nuß nach dem Sieg der Heimwehr bei dem Tischlermeister Aloys Fischer zur Weiterarbeit zurückmeldet, wird er vom Hof gejagt. Der Meister sagt: "Schauens, Herr Nuß, es grault uns halt vor Ihnen." Auf dem Rückweg kommt Nuß eine schlagfertige Antwort zu spät in den Sinn: "Hättens lieber selbst gebaumelt?" Einflussreiche Gönner vermitteln Nuß Arbeit in einer Linzer Stuhlfabrik. Die Familie Nuß erhält in Linz eine Wohnung und bekommt den Umzug gut bezahlt. Sie sei aus Wien zugezogen. Verschiedene Hilfsorganisationen wollen Marthas bevorstehende Niederkunft materiell unterstützen. Martha lehnt ab. Ihr Gesicht ist plötzlich schwarzgrau geworden. Als sie dann doch eine geringfügige Beihilfe von der Österreichischen Roten Hilfe annimmt, hält ihr ein ehemaliger Mitkämpfer Johsts vor, das wäre nicht nötig gewesen. Die Sozialdemokraten seien auch noch da. Anna Seghers beschreibt die Geburt: " … da hörten sie schon das Geschrei des neugeborenen Kindes. Über ihre Köpfe tönte es hinweg, über die nächtliche Stadt. In seinem unverhohlenen Schrecken über die Kälte der Welt, in seiner ungebrochenen Besessenheit, nicht eher ruhen zu wollen, als bis der Hunger gestillt ist, war er mit keinem anderen Schrei zu vergleichen, den der Mensch bis zu seiner Todesstunde ausstößt."

 Rudolf Bäranger  stirbt in Wien
Der 18-jährige Fritz Obrecht und der junge Rudolf Bäranger, beide im Schutzbund in den Wiener W.-A.-Kabelwerken unter dem Betriebsratsobmann Riedl sozialdemokratisch organisiert, sind unzertrennliche Freunde. Im Kampf, als es ans Sterben geht, kann Fritz den Tod des Freundes nicht fassen. Fritz sucht später mit Rudolfs Mutter auf dem Krematoriumsfriedhof nach den Februargräbern. Weder der Friedhofsaufseher noch der Gärtner wollen Bescheid wissen. Ein schwarzgekleideter Herr mit steifem Hut verfolgt die beiden Suchenden andauernd. Als die Besucher den Namen gefunden haben, buddelt Frau Bäranger hastig eine Topfpflanze ein und Franz zieht Rudolfs Mutter fort.

 Der Grazer Kommunist Willaschek wird für zwölf Jahre inhaftiert
Der 21-jährige ehemalige Sozialdemokrat Willaschek ist mit dem jungen Sozialdemokraten Martin Holzer, dessen Vater und dem alten Weber vom Schutzbund auf Streife geschickt worden. Willaschek möchte gerne kämpfen, ist aber bei der Waffenausgabe wegen Unzuverlässigkeit leer ausgegangen. Als die vier unterwegs auf einen uniformierten Posten treffen, entreißt Willaschek dem alten Weber das Gewehr und erschießt den Bewaffneten. Der Schütze hat vor den Schranken der Siegerjustiz Glück im Unglück. Er ist nicht des Mordes angeklagt worden. Martin Holzer kommt mit einem Jahr, Weber mit zwei und der alte Holzer mit vier Jahren Haft davon.

Wallisch
In dem Roman kommen in Graz "auch der Wallisch und seine Frau" ganz am Rande mit vor. Später redet ein anonymes Bergbauern-Ehepaar, das einsam oberhalb des Brucktals wohnt, einmal kurz abfällig von dem Kämpfer. Im Juliheft 1934 der "Neuen deutschen Blätter" hat Anna Seghers mit "Der letzte Weg des Koloman Wallisch" eine Erzählung über den im Februar 1934 erhenkten Schutzbündler veröffentlicht. Die Autorin hatte Teile Österreichs im Frühjahr 1934 solo erwandert und Paula Wallischs Veröffentlichung (siehe unten) als Quelle mitbenutzt.

Zehn Wochen nach jenem 19. Februar 1934, an dem Wallisch in Leoben hingerichtet worden war, macht sich Anna Seghers auf zu einer Eisenbahnfahrt von Graz nach Bruck an der Mur, kauft sich eine Karte von der Obersteiermark und begibt sich per pedes auf den letzten Weg Wallischs. 5000 Schilling waren auf seinen Kopf gesetzt gewesen. Der Verräter hatte am 17. Februar einen Taxichauffeur nach Oberaich bestellt.

Zitat
 "Die Angeklagten von heute werden die Richter von morgen sein."

Form und Interpretation
Bei der Verfolgung der alternierend präsentierten Handlungsstränge aus den Zentren des Kampfes – hauptsächlich in Linz, Graz, Steyr und Wien – kann der Leser den Überblick verlieren. Zum einen wechseln die meist kurzen Sequenzen ziemlich oft einander ab. Zum anderen verursacht die Vielzahl der eingeführten Nebenfiguren eine gewisse Desorientierung.

Bei Anna Seghers kämpft die 1933 von Dollfuß verbotene KPÖ illegal an der Seite der Sozialdemokraten mit. Meistens ist nicht klar, ob der jeweilige Kämpfer Sozialdemokrat oder Kommunist ist. Es wird ja nur von "Genosse" gesprochen. Mitunter ist allerdings die Unterscheidung durch detektivische Kleinarbeit möglich. Zum Beispiel ist der oben erwähnte junge Genosse Fritz ein Sozialdemokrat, weil er sagt: "Ich bin gar nicht dafür, … daß wir … geschlossen zur KP hinübermarschieren."

Politisiert wird in dem Roman im Übermaß. Vom "Glauben an die Partei", von Stalin und Hitler ist die Rede. Allerdings wird immer einmal eine Begebenheit eingestreut; zum Beispiel die des Floridsdorfer Gemeinderates Wöllner. Als Schutzbündler verdächtigt, wird er des Morgens aus dem Bett geholt und mit Haftbefehl dem Kommissar vorgeführt. Der "Kriminale" schlägt ihn auf den Mund. Faustschläge auf die Schläfen folgen. Oder Herbst, der Direktor der Steyrwerke, wird beim Verlassen der Werke aus dem Hinterhalt erschossen. Trotz des ernstes Themas bietet Anna Seghers auch eine heitere Geschichte. Schutzbündler stellen einfach ein Maschinengewehr in dem auf Hochglanz polierten Wohnzimmer der Frau Kamptschik in Sandleiten auf. Der Gatte ist abwesend. Nur das Kleinkind ist noch da. Zunächst will die auf Sauberkeit bedachte Hausfrau die Krieger samt Munitionskisten hinauswerfen. Schließlich bewirtet die Frau die Männer. Auch das Sterben der Gegenseite, das eines jungen Polizisten, wird gestreift: "Warum hatte er Schmerzen? Er hatte doch keinen Leib mehr. Warum hatte er Gedanken? Er hatte doch keine Zeit mehr. Er verendete … Warum gerade er, … ? Warum gerade jetzt schon, … ? … Warum gerade hier … ? Warum, wofür und für wen? Er suchte Gott zu erwischen, der aber verfloß behend mit seinem eigenen Blut."

Rezeption
 Der Text sei nicht vordergründig politisch wie bei manch anderem kommunistischen Autor. Stoffbedingt habe der Roman dokumentarischen Charakter. Die übertrieben eingesetzte "vielsträngige Komposition" behindere die Übersicht. Über das Erlebnis der Niederlage hinaus artikuliere Anna Seghers am Romanende an mehreren Stellen ihre Hoffnung auf den Sieg der Proletarier. Augenscheinlich gehe es der deutschen Autorin nicht so sehr um Österreich als vielmehr um die Differenzen zwischen SPD und KPD. Wie stets in ihren Texten, vergäße auch hier Anna Seghers neben den Proleten die Intellektuellen nicht. Schrade weist auf das Gespräch Dr. Karlingers mit Dr. Bildt hin.
 1975, Sigrid Bock: "Wirklichkeitsanalyse und Realismusgewinn. Zu Anna Seghers´ Roman Der Weg durch den Februar"

Literatur

Textausgaben
 Erstausgabe
 Der Weg durch den Februar. Roman. Editions du Carrefour, Paris 1935, Leinen. Vorderteil des Originalumschlages mit einer Photomontage von John Heartfield.

 Verwendete Ausgabe
 Der Weg durch den Februar. Roman. S. 171–410 in: Anna Seghers: Der Kopflohn. Der Weg durch den Februar. Band II der Gesammelten Werke in Einzelausgaben. 410 Seiten. Aufbau-Verlag GmbH, Berlin 1952

Sekundärliteratur
 Paula Wallisch: Ein Held stirbt. Hrsg.: Deutsche sozialdemokratische Arbeiterpartei in der Tschechoslowakischen Republik, Karlsbad 1934, Leinen, 246 Seiten mit Fotos
 Heinz Neugebauer: Anna Seghers. Leben und Werk. Mit Abbildungen (Wissenschaftliche Mitarbeit: Irmgard Neugebauer, Redaktionsschluss 20. September 1977). 238 Seiten. Reihe "Schriftsteller der Gegenwart" (Hrsg. Kurt Böttcher). Volk und Wissen, Berlin 1980, ohne ISBN
 Kurt Batt: Anna Seghers. Versuch über Entwicklung und Werke. Mit Abbildungen. 283 Seiten. Reclam, Leipzig 1973 (2. Aufl. 1980). Lizenzgeber: Röderberg, Frankfurt am Main (Röderberg-Taschenbuch Band 15), ISBN 3-87682-470-2.
 Der letzte Weg des Koloman Wallisch. S. 191–207 und S. 365, 2. Eintrag von oben in: Anna Seghers: Erzählungen 1926–1944. Band IX der Gesammelten Werke in Einzelausgaben. 367 Seiten. Aufbau-Verlag Berlin 1981 (2. Aufl.), ohne ISBN
 Ute Brandes: Anna Seghers. Colloquium Verlag, Berlin 1992. Band 117 der Reihe "Köpfe des 20. Jahrhunderts", ISBN 3-7678-0803-X.
 Andreas Schrade: Anna Seghers. Metzler, Stuttgart 1993 (Sammlung Metzler Band 275 (Autoren und Autorinnen)), ISBN 3-476-10275-0.
 Sonja Hilzinger: Anna Seghers. Mit 12 Abbildungen. Reihe Literaturstudium. Reclam, Stuttgart 2000, RUB 17623, ISBN 3-15-017623-9.

Einzelnachweise

Werk von Anna Seghers
Literarisches Werk
Literatur (20. Jahrhundert)
Literatur (Deutsch)
Roman, Epik

Der Weg durch den Februar


ميري ميلوديز  هو اسم سلسلة الرسوم المتحركة لوارنر براذرز والتي بدأت من عام 1931 إلى 1969. بدأ إنتاجها في هارمن-أيزينغ بيكشرز، ثم تولت ليون شليسنجر برودكشنز الإنتاج من العام 1933 إلى 1944، في 1944 بيعت شركة شليسنجر إلى وارنر براذرز ليبدأ قسم وارنر براذرز كارتونز بالإنتاج حتى 1963، ثم تعاقدت وارنر براذرز مع ديباتي-فريلينغ إنتربرايزس لتكملة الإنتاج من 1964 حتى 1967، ليعود قسم وارنر براذرز للرسوم المتحركة (التابعة لوارنر براذرز-سيفن آرتس) للإنتاج سنتين أخيرتين.

تاريخ
بعد نجاح أول عرض لووني تونز، قرر المنتج ليون شليسنجر بيع سلسلة شقيقة إلى وارنر براذرز، كان هدفه منها إنتاج رسوم متحركة تحوي موسيقى مكتبة وارنر براذرز الصوتية قد تخدم الشركة في ترويج تسجيلاتها الموسيقية، وافقت الشركة ليبدأ شليسنجر بالعمل. تعود فكرة ميري ميلوديز لمحاولة فاشلة باسم سبووني ميلوديز، حيث تم استخدام التمثيل البشري الحي مرافقا بموسيقى أشهر الأغاني في ذلك العصر.

بدأ هارمن وآيزينغ بإنتاج أول عرض من ميري ميلوديز، باسم ليدي، بلا يور ماندولن! (1931)، قدم آيزينغ شخصيات متعددة في عروضه، مثل بيغي، فوكسي، وغووبي غير، استمرت السلسلة بدون إعادة تكرار للشخصيات، عندما غادر هارمن وآيزينغ شركة وارنر، أخذا كل حقوق الرسوم المتحركة وشخصياتها التي أنتجاها، فاوض شليسنجر الاثنين للإبقاء على اسم ميري ميلوديز وشعار لوحة النهاية «سو لونغ، فوكس! So Long, Folks!». في 1934 أنتج شليسنجر أولى عروض السلسلة بالألوان هونيموون هوتيل وبيوتي آند ذا بيست بتقنية ساينكولر (حيث كانت ديزني محتكرة تقنية تيكنيكولر)، النجاح الكبير للعرضين دفع شليسنجر لمتابعة إنتاج السلسلة بالألوان، فيما استمرت لووني تونز بالأبيض والأسود حتى 1943.

في عام 1936 تم اعتماد شعار «ذاتس أوول فوكس! That's All Folks!» المستخدم من قبل لووني تونز، بينما تم إسقاط الشعار الأصلي لميري ميلوديز، وفي العام نفسه، استخدمت لوحات الدوائر في مقدمة ونهاية العرض، بينما لم تستخدم لووني تونز هذه اللوحات إلا في 1942، وبدوائر اسمك.

في بداية الأمر، كانت ميري ميلوديز تضم على الأقل مقطع أوركسترا واحد من مكتبة وارنر، وأن تكون معزوفة من قبل أناس معروفين مهما كان الأمر متاحا، إلا أنه سرعان ما تم تجاهل هذا الأسلوب، وتصبح السلسلة مشابهة لشقيقتها لووني تونز في أواخر الثلاثينات. إضافة إلى ذلك، كثير من الشخصيات تم استخدامها بشكل حصري في ميري ميلوديز مثل إيغهيد (الذي عرف لاحقا باسم إلمر فاد)، إنكي، سنفلز، وحتى أشهر شخصيات وارنر براذرز باغز باني. في عام 1942 بدأ شليسنجر بإنتاج لووني تونز بالألوان، وأصبحت السلسلتين متشابهتين في كل شيء ما عدا المقدمة والنهاية، إضافة إلى ذلك تشاركت السلسلتين الشخصيات بعد أن كان بعضها مقتصرا على واحدة دون الأخرى.

في عام 1942، كانت موسيقى لووني تونز هي ذا ميري-غو-راوند بروك داون تأليف كليف فريند ودايف فرانكلين، بينما كانت موسيقى ميري ميلوديز متبناة من موسيقى تشارلز توبياس، موراي منشر وإدي كنتور ميرلي وي رول ألونغ، هذا استمر حتى عام 1964 عندما تم استخدام رمز وارنر براذرز أكثر حداثة، وتوحدت السلسلتين في المقدمة بموسيقى ذا ميري-غو-راوند بروك داون. ومع تقدم الإنتاج باستخدام الألوان الكاملة، لم يقم الرسامون بأي ابتكار يميز سلسلة عن أخرى، كما صرح فريز فريلينغ في مقابلة.

آخر كارتون قامت وارنر براذرز بتوزيعه كان فيلم ميري ميلوديز باسم إنجن تروبل، في 1969.

بلو ريبون
في أواخر 1943، بدأت وارنر براذرز في محاولة لتخفيف التكاليف بإعادة إصدار العروض الملونة في برنامج جديد سمي «بالوسام الأزرق بلو ريبون»، حيث تم تعديل مقدمة ونهاية العرض، فيبدأ بلوحة درع WB ثم يتم الانتقال إلى لوحة بلو ريبون التي تعرض الوسام الأزرق وتمثال جائزة، يتبع ذلك عنوان الكارتون. هذه اللوحة قامت باختصار لوحات أسماء المشاركين في الإنتاج، وكذلك غيرت لوحة النهاية. هذا التعديل تم تطبيقه مباشرة على شريط المكون الأصلي النيجاتيف، ويمكن مشاهدته في التلفزيون هذه الأيام. البرنامج قام بتعديل عناوين بعض العروض، مثل كارتون أ وايلد هير تم تغييره إلى ذا وايلد هير.

إضافة للمقدمات، تم تعديل عناصر أخرى، فعروض لووني تونز الملونة التي تنتهي بلوحة بوركي بيغ يخرج من طبلة قائلا «ذا-ذا-ذا-ذاتس أوول فوكس!»، تم استبدالها بلوحة ميري ميلوديز الختامية وفيها يتم كتابة "That's All Folks!" نصا.

بالمقابل، عملية إعادة الإصدار في الأعوام بعد التي تلت عام 1944 لعروض ميري ميلوديز المنتجة من 1936 إلى 1941 احتفظت بموسيقى النهاية الخاصة بها (مع بعض الاستثناءات، بينما تم تغيير اللوحة النهائية في طريقة يفهم منها محو أي ذكر لشركة ليون شليسنجر).

في مجموعة عروض DVD حاولت وارنر براذرز استعادة كافة النسخ الأصلية بدلا من نسخ بلو ريبون، واستعانت بالمكونات الأصلية من أرشيف مكتبة جامعة كاليفورنيا لوس أنجلوس، وبالرغم من ذلك فقد تم الاكتفاء بنسخ بلو ريبون بعد فقدان النسخ الأصلية لبعض العروض، إلا أن ذلك لم يمنع من استعادة اللوحات النهائية لها.

اقرأ أيضا
 لووني تونز

مراجع

وصلات خارجية
 قاعدة بيانات ميري ميلوديز

ميري ميلوديز
أفلام باللغة الإنجليزية
تأسيسات سنة 1931
تأسيسات سنة 1931 في الولايات المتحدة
تأسيسات سنة 1931 في كاليفورنيا
رسوم متحركة قصيرة من ميري ميلوديز
سلسلة أفلام انحلت في 1988
لوني تونز
مسلسلات تلفزيونية من إنتاج تلفزيون وارنر برذرز
وارنر براذرز كارتونز

ميري ميلوديز