Damaschin Luchian (n. 24 iunie 1981, Dornești, Suceava) este membru al Sfântului Sinod al Bisericii Ortodoxe Române, cu rangul de Episcop-vicar al Arhiepiscopiei Sucevei și Rădăuților, cu titulatura Dorneanul.

Biografie
Părintele Damaschin (Ioan-Daniel) Luchian s-a născut în data de 24 iunie 1981 în comuna Dornești, județul Suceava, fiind cel de-al doilea copil al părinților Constantin și Elena Luchian.

Formarea teologică a dobândit-o la Seminarul Teologic Liceal Ortodox "Sfântul Mitropolit Dosoftei" Suceava, apoi la Facultatea de Teologie Ortodoxă "Dumitru Stăniloae" din Iași, secția Pastorală, fiind licențiat în urma susținerii lucrării Paternitate și filiație duhovnicească în Ortodoxie. Continuitate și înnoire, alcătuită sub coordonarea Pr. Prof. Dr. Ioan-Cristinel Teșu.

Între anii 2006-2008 a urmat cursuri postuniversitare de masterat în cadrul Facultății de Teologie "Patriarhul Justinian" din București, secția Doctrină și Cultură, finalizate cu lucrarea de disertație Paternitate și filiație duhovnicească în scrisorile Sfinților Varsanufie și Ioan din Gaza, îndrumător Pr. Prof. Dr. Vasile Răducă.

Doctoratul l-a urmat între anii 2015 - 2019, sub coordonarea arhid. prof. univ. dr. Ioan I. Ică jr. de la Facultatea de Teologie Ortodoxă "Sfântul Andrei Șaguna" din Sibiu. Cu titlul "Dimensiunea mistagogică a Săptămânii Sfintelor Pătimiri. Elemente de antropologie duhovnicească", teza a fost susținută public pe 18 decembrie 2019, comisia de evaluare fiind prezidată de Înaltpreasfințitul Părinte Laurențiu, Arhiepiscopul Sibiului și Mitropolitul Ardealului. Valoarea academică și duhovnicească a lucrării Preasfințitului Părinte Damaschin - una de pionierat în teologia românească - a fost apreciată de public și de membrii comisiei, primind la final calificativul maxim - "Excepțional".

În anii 2009 și 2010 Părintele Damaschin Luchian a urmat cursuri de training manager proiecte cu finanțare externă, organizate de Asociația Profesională de Management Regional, Suceava, iar între 2014-2016 a urmat cursuri de formare de formatori, organizate de Centrul de Formare și Inovare al Fundației Varlaam, Iași și Institutul de Dezvoltare Personală, București.

Hirotesia întru protosinghel a avut loc în data de 9 noiembrie 2009, iar cea întru arhimandrit în 25 martie 2012.

Hirotonirea întru arhiereu
În ceea ce privește ascultările pe care le-a avut în Biserică, părintele Damaschin a fost închinoviat la Mănăstirea Sihăstria Putnei în data de 19 iulie 2004, apoi tuns în monahism pe 18 decembrie 2005. A fost hirotonit ierodiacon de către Preasfințitul Calinic Botoșăneanul în 25 martie 2006, după care, în 28 aprilie 2006 a fost hirotonit preot de către Înaltpreasfințitul Pimen, arhiepiscopul Sucevei și Rădăuților.

Slujba de ipopsifiere a noului episcop vicar ales al Arhiepiscopiei Sucevei și Rădăuților a avut loc în seara zilei de 22 iulie 2017, în Catedrala Arhiepiscopală "Sfântul Ioan cel Nou" din Suceava, la finalul slujbei Vecerniei, în jurul orei 18:30. Ipopsifierea reprezintă slujba specială prin care se face anunțarea și chemarea la treapta de arhiereu a episcopului ales.

Duminică, 23 iulie 2017, de la ora 07:00, a fost oficiată în Catedrala Arhiepiscopală slujba Utreniei, în cadrul căreia episcopul-vicar ales al Arhiepiscopiei Sucevei și Rădăuților va citi înaintea ierarhilor prezenți mărturisirea de credință, după care va semna actul oficial prin care își asumă mărturisirea, slujirea și misiunea ce vor urma.

Sfânta Liturghie a fost prezidată, începând cu ora 09:00, de Înaltpreasfințitul părinte Teofan. Alături de mitropolitul Moldovei și Bucovinei vor sluji mai mulți ierarhi ai Sfântului Sinod al Bisericii Ortodoxe Române, preoți și diaconi. În cadrul Sfintei Liturghii, candidatul a fost hirotonit episcop după rânduiala liturgică.

La finalul slujbei s-a dat citire Actului Patriarhal, prin care noul episcop este  recunoscut ca episcop-vicar al Arhiepiscopiei Sucevei și Rădăuților, cu titulatura de "Dorneanul", după care au fost rostite alocuțiuni din partea ierarhilor, a invitaților și a autorităților centrale și locale.

În ședința din 4 iulie 2017, Sfântul Sinod al Bisericii Ortodoxe Române l-a ales pe părintele Damaschin Luchian în postul de Episcop vicar al Arhiepiscopiei Sucevei și Rădăuților, cu titulatura "Dorneanul".

Predici audio
 https://soundcloud.com/bogdandragomir/sets/damaschin-dorneanul

Note

Nașteri în 1981
Nașteri pe 24 iunie
Episcopi ortodocși români

Damaschin Luchian


Megalobulimus oblongus, también conocido como Strophocheilus oblongus, es una especie de gastrópodo pulmonado terrestre de la familia Strophocheilidae.

Descripción
La concha de esta especie de caracol pueden variar en color de marrón, de color canela, de color rosado. No hay marcas de color en la concha en la parte interna. Puede crecer tan alto como 70 a 100 mm, con 5-6 espirales. La apertura (boca) y los labios de los adultos de esta especie son de color rosa. El ombligo está cubierto por la columela. Esta especie es muy similar en apariencia a los caracoles gigantes africanos, sin embargo, las diferencias obvias incluyen:
 La espiral justo por encima de la espiral del cuerpo tiene una protuberancia característica y la Columela de las lissachatinas es truncada .
 El cuerpo del animal tiene un suave, textura gelatinosa, si se compara con la sensación más correosa de la achatinidos.
 Se producen menos mocus.
 El caparazón del Megalobulimus oblongus es blanco, mientras que el de los caracoles gigantes africanos es color pardo.
 En la cabeza parte de la boca, posee "frodas" (unas pequeñas protuberancias de lado y lado de la misma) que en los caracoles africanos no las tienen.

Distribución
Megalobulimus oblongus posee una amplia distribución en Sudamérica, habiéndose señalado su presencia en Brasil Uruguay, Paraguay, Colombia, Argentina y Venezuela (país donde se le conoce vulgarmente como guacara o guarura). Adicionalmente se le ha señalado en el Caribe, en las islas de Barbados y Jamaica.

Alimentación
Se alimenta de vegetales de hoja tierna que encuentra en su hábitat, como por ejemplo una planta autóctona de Argentina denominada Oreja de Ratón (Dichondra microcalyx). También comen lechuga y otras plantas de la huerta, y a causa de eso es común que los maten. Hay que protegerlos, ya que son autóctonos y no son plaga.

Reproducción
Son hermafroditas, es decir, pueden reproducirse con cualquier otro caracol de su especie.
Ambos ponen huevos. Cuando nacen tienen un caparazón muy frágil de color marrón. Cuando crecen se vuelve fuerte y color blanco , no cambian su caparazón.

Véase también
 Moluscos del Municipio El Hatillo
 Río Guaire

Referencias

Enlaces externos

 PetSnails.co.uk: Megalobulimus oblongus (Müller 1774) Strophocheilus oblongus, Giant South American Snail
 DISCOVER LIFE: Megalobulimus oblongus (Mueller, 1774)
 Wikipedia: Moluscos del Municipio El Hatillo]

Video
 Youtube: Megalobulimus oblongus 3.11.10
 http://www.discoverlife.org/mp/20q?search=Megalobulimus+oblongus

oblongus

Megalobulimus oblongus


Hallı, Zonguldak ilinin Alaplı ilçesine bağlı bir köydür.

Tarihçe
Daha önceleri Kaymaz köyüne bağlı bir mahalle iken, 1984 yılında köy statüsü kazandı.

Coğrafya
Köy, Zonguldak il merkezine 77 km, Alaplı ilçe merkezine 17 km uzaklıktadır.

Nüfus

Kaynakça

Dış bağlantılar

Alaplı belde ve köyleri

Hallı, Alaplı


Charlotte Elizabeth Webb (nascida em 13 de maio de 1923), a última sobrevivente do grupo de pessoas que trabalhou como decifradora de códigos para decifrar as mensagens codificadas da Alemanha nazista e do Japão em Bletchley Park durante a Segunda Guerra Mundial aos 18 anos. A partir de 1941, ela ingressou no Serviço Territorial Auxiliar Britânico.

Webb cresceu com uma au pair alemã antes de se tornar um estudante de intercâmbio na Alemanha. Ao chegar a Bletchley, ela foi encarregada de catalogar mensagens de rádio alemãs criptografadas interceptadas pelos britânicos, contribuindo para a quebra da cifra alemã Enigma. Durante seu tempo em Bletchley, ela também trabalhou em mensagens japonesas interceptadas. Após o fim da guerra na Europa, Webb viajou para Washington D.C. para ajudar os americanos na guerra do Pacífico.

Em fevereiro de 2021, Webb morava em Worcestershire, Inglaterra.

Webb recebeu a Ordem do Império Britânico (MBE) em 2015. Em 2021, o trabalho de Webb em Bletchley Park foi reconhecido pelo governo da França com o prêmio da Légion d'Honneur.

Em 2023, o livro dela, "No More Secrets", foi lançado na data de aniversário de 100 anos da Betty Webb.

Ligações externas
 The Last Voices of World War II: Betty Webb, British Intelligence
 Walk Among Heroes Podcast: Episode 12 - Betty Webb (Code-Breaker at Bletchley Park)

Nascidos em 1923

Betty Webb


The Battle of the Washita River (also called Battle of the Washita or the Washita Massacre) occurred on November 27, 1868, when Lt. Col. George Armstrong Custer's 7th U.S. Cavalry attacked Black Kettle's Southern Cheyenne camp on the Washita River (the present-day Washita Battlefield National Historic Site near Cheyenne, Oklahoma).

The Cheyenne camp was the most isolated band of a major winter encampment along the river of numerous Native American tribal bands, totaling thousands of people. Custer's forces attacked the village because scouts had found it by tracking the trail of an Indian party that had raided white settlers. Black Kettle and his people had been at peace and were seeking peace. Custer's soldiers killed women and children in addition to warriors, although they also took many captive to serve as hostages and human shields. The number of Cheyenne killed in the attack has been disputed since the first reports.

Background
After the Southern Cheyenne and Arapaho signed the Medicine Lodge Treaty, they wereaccording to the final treaty text as affirmed by Congressrequired to move south from present-day Kansas and Colorado to a new reservation in Indian Territory (modern Oklahoma). The actual oral accord of the treaty negotiations, however, had guaranteed the Cheyennes their traditional hunting lands as long as there was sufficient buffalo to justify the chase, a crucial treaty stipulation which was tacitly dropped in the subsequent ratification process. This forced them to give up their traditional territory for one with little arable land and away from buffalo, their main source of meat and a center of their culture. Months of fragile peace survived raids between warring Kaw Indians and Southern Cheyennes.

But in summer 1868, war parties of Southern Cheyenne and allied Arapaho, Kiowa, Comanche, Northern Cheyenne, Brulé, Oglala, and Pawnee warriors attacked white settlements in western Kansas, southeast Colorado, and northwest Texas. Among these raids were those along the Solomon and Saline rivers in Kansas, which began August 10, 1868. The warriors killed at least 15 white settlers, wounded others, and were reported to have raped some women, as well as taking others captive to be adopted into their tribes.

In 1897, Kansas Rep. Horace L. Moore remarked at a meeting of the Kansas State Historical Society that "The total of losses from September 12, 1868, to February 9, 1869, exclusive of casualties incident to military operations, was 158 men murdered, sixteen wounded and forty-one scalped. Three scouts were killed, fourteen women outraged, one man was captured, four women and twenty-four children were carried off. Nearly all of these losses occurred in what we then called western Kansas, although the Saline, Solomon and Republican do not seem so very far west now".

On August 19, 1868, Colonel Edward W. Wynkoop, Indian Agent for the Cheyenne and Arapaho at Fort Larned, Kansas, interviewed Little Rock, a chief in Black Kettle's Cheyenne village. Little Rock told what he had learned about the raids along the Saline and Solomon rivers. According to Little Rock's account, a war party of about 200 Cheyenne from a camp above the forks of Walnut Creek departed camp intending to go out against the Pawnee. Instead, they raided white settlements along the Saline and Solomon rivers. Some of the warriors returned to Black Kettle's camp. Little Rock learned from them what took place. Little Rock identified the warriors most responsible for the raids and agreed to try to have them delivered to white authorities.

Native Americans in November 1868

Winter camps on the Washita River

By early November 1868, Black Kettle's camp joined other Southern Cheyenne and other tribal bands at the Washita River, which they called Lodgepole River, after local pine trees. Black Kettle's village was the westernmost of a series of winter camps, of Cheyenne, Arapaho, Kiowa, Comanche, and Kiowa-Apache bands, that ran ten to 15 miles along the Washita River.

Black Kettle's village was several miles west of the rest of the camps and consisted of around 50 Cheyenne lodges, plus one or two lodges of visiting Arapaho and two of visiting Lakota, for a total of about 250 inhabitants. Little Rock, the only council chief who had remained with Black Kettle since the Sand Creek Massacre in 1864, lived with his family in the village. It also included the families of Big Man, Wolf Looking Back, Clown, Cranky Man, Scabby Man, Half Leg, Bear Tongue, and Roll Down.

Downriver from Black Kettle's camp, the Washita River looped northward in a large oxbow. At its northern portion was the Arapaho camp of Little Raven, Big Mouth, Yellow Bear, and Spotted Wolf, a total of about 180 lodges. At the bottom of the loop was a large Southern Cheyenne camp under Medicine Arrows. Followers of Little Robe, Sand Hill, Stone Calf, Old Little Wolf (Big Jake), and Black White Man made up one large village, and nearby was a smaller Cheyenne village consisting of the followers of Old Whirlwind. These two Cheyenne villages, together comprising about 129 lodges, were situated along the oxbow southeast of Little Raven's Arapaho camp and west of a small Kiowa camp headed by Kicking Bird.

The Kiowa leaders Satanta, Lone Wolf, and Black Eagle had moved their villages to the Fort Cobb area. Downriver were other camps of Comanche and Kiowa-Apache. Overall, a total of about 6,000 Native Americans were in winter camp along the upper Washita River.

November 20 meeting at Fort Cobb
In mid-November, a party headed by Black Kettle and Little Robe of the Cheyenne, and Big Mouth and Spotted Wolf of the Arapaho, arrived at Fort Cobb to visit the post trader, William "Dutch Bill" Griffenstein. Griffenstein's wife Cheyenne Jennie, a Cheyenne originally of Black Kettle's camp, had died around October 10. Griffenstein had sent runners to inform her parents of her death, perhaps also sending a message to urge Black Kettle to come to talk with Colonel (Brevet Major General) William B. Hazen about making peace. The four chiefs met with Hazen on November 20, with Captain Henry Alvord of the Tenth Cavalry documenting the conversations.

Black Kettle began by saying to Hazen, "The Cheyennes, when south of the Arkansas, do not wish to return to the north side because they feared trouble there, but were continually told that they had better go there, as they would be rewarded for so doing." Hardoff notes that by the terms of the Medicine Lodge Treaty, the Cheyenne-Arapaho reservation had the Arkansas River as its northern boundary. In April 1868, the U.S. Army distributed food provisions due the Cheyenne and Arapaho at Fort Larned and Fort Dodge, both north of the Arkansas. On August 9, 1868, they had distributed treaty annuities in the form of arms and ammunition at Fort Larned rather than south of the Arkansas.

Black Kettle continued, asking if he might move his people south to Fort Cobb:

The Cheyennes do not fight at all this side of the Arkansas; they do not trouble Texas, but north of the Arkansas they are almost always at war. When lately north of the Arkansas, some young Cheyennes were fired upon and then the fight began. I have always done my best to keep my young men quiet, but some will not listen, and since the fighting began I have not been able to keep them all at home. But we all want peace, and I would be glad to move all my people down this way; I could then keep them all quietly near camp. My camp is now on the Washita, 40 miles east of the Antelope Hills, and I have there about 180 lodges. I speak only for my own people; I cannot speak nor control the Cheyenne north of the Arkansas.

Big Mouth of the Arapaho spoke next, saying in part:

I never would have gone north of the Arkansas again, but my father there [the agent] sent for me time after time, saying it was the place for my people, and finally I went. No sooner had we got there than there was trouble. I do not want war, and my people do not, but although we have come back south of the Arkansas, the soldiers follow us and continue fighting, and we want you to send out and stop these soldiers from coming against us.

Hazen's October 13 orders from General William Tecumseh Sherman, commander of the Military Division of the Missouri, had charged Hazen with making provision for Native Americans who wanted to stay out of the war. The orders stated if General Philip Sheridan had to invade the reservation to pursue hostile Native Americans, he needed to spare the "well-disposed".  Sherman recommended that non-belligerent Native Americans camp near Fort Cobb. Hazen knew that Sheridan had already declared the Cheyenne and Arapaho to be "hostile", meaning they were subject to attack by the U.S. Army. Hazen told the four chiefs he could not make peace with them. He recommended against their coming to Fort Cobb, as their presence would jeopardize the peace of the Kiowa and Comanche already camped there. He told them,

I am sent here as a peace chief; all here is to be peace, but north of the Arkansas is General Sheridan, the great war chief, and I do not control him; and he has all the soldiers who are fighting the Arapahoes and Cheyennes. Therefore, you must go back to your country, and if the soldiers come to fight, you must remember they are not from me, but from that great war chief, and with him you must make peace.

Reporting to Sherman on November 22, Hazen said, "{T]o have made peace with them would have brought to my camp most of those now on the war path south of the Arkansas; and as General Sheridan is to punish those at war and might follow them in afterwards, a second Chivington affair might occur, which I could not prevent." Hazen reported that while the chiefs seemed sincere, the Kiowa and Comanche at Fort Cobb said the young warriors who accompanied the chiefs were pleased that peace had not been made. They boasted that the Lakota and other northern bands would come down the following spring to "clean out the entire country." Hazen took the young warriors' boasts so seriously that he requested two more companies of the 10th Cavalry from Fort Arbuckle and two howitzers to remain for a week or two at Fort Cobb.

Black Kettle's return to the Washita

Black Kettle and the other chiefs departed Fort Cobb on about November 21 with food supplied by Griffenstein, traveling through storm conditions. They reached their villages on the Washita on the evening of November 26.

The evening before, on November 25, a war party of as many as 150 warriors, which included young men of the camps of Black Kettle, Medicine Arrows, Little Robe, and Old Whirlwind, had returned to the Washita encampments. They had raided white settlements in the Smoky Hill River country with the Dog Soldiers.

Major Joel Elliott of the Seventh Cavalry found the trail of the raiders on November 26, which drew Custer and his forces to the Washita. On November 26, the same day that Black Kettle returned to the Washita, a party of Kiowa returning from raiding the Utes passed through Black Kettle's camp on their way to their own village. They told the Cheyenne that as they had passed near the Antelope Hills on the Canadian River, they had seen a large trail leading southward toward the Washita camps. The Cheyenne discounted the information, as they did not believe U.S. soldiers would operate so far south in such wintry conditions. The Kiowa proceeded to their own village further east along the river, but Trails the Enemy decided to stay overnight with friends in Black Kettle's camp.

Also on November 26, Crow Neck, a returning warrior, told Bad Man (also known as Cranky Man) that he had left an exhausted horse along the trail to rest. When he went back to retrieve the horse that day, he saw moving figures to the north who looked like soldiers. Fearful, he turned back without getting his horse. Bad Man doubted Crow Neck had seen soldiers; he said perhaps he had a guilty conscience from having gone against the chiefs' wishes by joining the war party. Crow Neck told no one else what he had seen, fearing that he might be laughed at, or chastised by Black Kettle for having been part of the raid.

On the evening of November 26, Black Kettle held a council in his lodge with the principal men of his village to convey what he had learned at Fort Cobb about Sheridan's war plans. Discussion lasted into the early morning hours of November 27. The council decided that after the foot-deep snow cleared, they would send out runners to talk with the soldiers.  They wanted to clear up misunderstandings and make it clear that Black Kettle's people wanted peace. Meanwhile, they decided to move camp the next day downriver to be closer to the other Indian camps.

According to Moving Behind Woman, who was about 14 at the time of the attack at the Washita camp, Black Kettle's wife Medicine Woman stood outside the lodge for a long time. She was angry that the camp was not moving that night, saying, "I don't like this delay, we could have moved long ago. The Agent sent word for us to leave at once. It seems we are crazy and deaf, and cannot hear." Black Hawk's brother White Shield (also known as Gentle Horse) had a vision of a wolf wounded on the right side of its head mourning its little ones, which had been scattered and killed by a powerful enemy. He tried to persuade Black Kettle to move camp immediately, but was unsuccessful.  But five of Black Kettle's children (four daughters and a son) moved to the camp of Black Kettle's nephew Whirlwind, which was ten miles downriver (five miles straight-line distance).

Sheridan's offensive
General Philip Sheridan, in command of the U.S. Army's Department of the Missouri, decided upon a winter campaign against the Cheyenne. While difficult, a winter campaign offered chances for decisive results, since it was the only time of year the Plains Indians were immobilized. If their shelter, food, and livestock could be destroyed or captured, not only the warriors but their women and children would be at the mercy of both the Army and the elements. They would be forced to surrender. Sheridan planned to have three columns converge on the Indian wintering grounds just east of the Texas Panhandle: one from Fort Lyon in Colorado, one from Fort Bascom in New Mexico, and one from a supply camp to be established (Camp Supply). There, Lt. Col. George A. Custer commanded the 7th Cavalry's 800 soldiers against the various bands on the Washita River. They set out on November 23, 1868, in the midst of heavy snow, and headed south.

Custer's attack

On November 26, 1868, Custer's Osage scouts located the trail of an Indian war party. Custer's troops followed this trail all day without a break until nightfall, when they rested briefly until there was sufficient moonlight to continue. They followed the trail to Black Kettle's village, where Custer divided his force into four parts, moving each into position so that at first daylight they could simultaneously converge on the village. At daybreak, as the columns attacked, Double Wolf awoke and fired his gun to alert the village; he was among the first to die in the charge. The cavalry musicians played "Garryowen" to signal the attack. The Cheyenne warriors hurriedly left their lodges to take cover behind trees and in deep ravines. Custer soon controlled the village, but it took longer to quell all remaining resistance.

The Osage, enemies to the Cheyenne, were at war with most of the Plains tribes. The Osage scouts led Custer toward the village, hearing sounds and smelling smoke from the camp long before the soldiers. The Osage did not participate in the initial attack, fearing that the soldiers would mistake them for Cheyenne and shoot them. Instead, they waited behind the color-bearer of the 7th US Cavalry on the north side of the river until the village was taken. The Osage rode into the village, where they took scalps and helped the soldiers round up fleeing Cheyenne women and children.

Black Kettle and his wife, Medicine Woman, were shot in the back and killed while fleeing on a pony. Following the capture of Black Kettle's village, Custer was in a precarious position. As the fighting began to subside, he saw large groups of mounted Indians gathering on nearby hilltops and learned that Black Kettle's village was only one of many Indian encampments along the river, where thousands of Indians had gathered. Fearing an attack, he ordered some of his men to take defensive positions while the others seized the Indians' property and horses. They destroyed what they did not want or could not carry, slaughtering about 675 ponies and horses. They spared 200 horses to carry prisoners.

Near nightfall, fearing the outlying Indians would find and attack his supply train, Custer began marching his forces toward the other encampments. The surrounding Indians retreated, at which point Custer turned around and returned to his supply train.

In his first report of the battle to Gen. Sheridan on November 28, 1868, Custer reported that by "actual and careful examination after the battle", his men had found the bodies of 103 warriorsa figure repeated by Sheridan when he relayed news of the Washita fight to Bvt. Maj. Gen. W.A. Nichols the following day. In fact, no count of the dead had been made. The reported number was based on Custer's reports from his officers the day after the attack, during their return to Camp Supply. Cheyenne and other Indian estimates of the Indian casualties at the Washita, as well as estimates by Custer's civilian scouts, are much lower.

According to a modern account by the U.S. Army Center of Military History, the 7th Cavalry had 21 officers and men killed and 13 wounded at the Washita. They estimated the Indians had perhaps 50 killed and as many wounded. Twenty of the soldiers killed were part of a small detachment led by Major Joel Elliott, who was among the dead. Elliott had separated from the three companies he led, apparently without Custer's approval. Yelling "Here's for a brevet or a coffin!", Elliott and his small band pursued a group of fleeing Cheyenne. Elliott's contingent ran into a mixed party of Cheyenne, Kiowa, and Arapaho warriors who were rushing from villages up the river to aid Black Kettle's encampment. The warriors overwhelmed the small troop in a single charge.

Custer's abrupt withdrawal without determining the fate of Elliott and the missing troopers darkened Custer's reputation among his peers. There was deep resentment within the 7th Cavalry that never healed. In particular, Frederick Benteen, Eliott's friend and H Company captain, never forgave Custer for "abandoning" Elliott and his troopers. Eight years later, when Benteen failed to race to Custer's aid at the Battle of the Little Bighorn, his actions were closely examined in light of his long-standing anger toward Custer for the events at the Washita River.

Role of Indian noncombatants in Custer's strategy

The Southern Cheyenne encampment on the Washita River comprised a key component in Custer's field strategyIndian noncombatants included many women, children, and the elderly or disabled. Custer targeted them for capture to serve as hostages and human shields. Custer's battalions intended to "ride into the camp and secure noncombatant hostages" and "forc[e] the warriors to surrender". Custer demonstrated the value at the Battle of the Washita of a strategy that used "capture[d] women and children" to "neutralize" the Southern Cheyenne superiority in numbers over the US military.

Author James Donovan describes the 53 women and children seized at the Washita as "captives" or "prisoners." They were used by Custer to ensure the escape of his regiment as Cheyenne forces from nearby villages began "pressing his position". Historian Jerome Greene spelled out their function: "... fifty-three women and children taken captive at the Washita served as assurance against attack from the downriver [Indians] during Custer's extrication of his command from the scene late on November 27." As Custer advanced with his regiment in a mock assaultmounted women and children hostages riding among his troopsthe warriors dispersed, "afraid that shots directed against the column might hit the prisoners".

Larry Sklenar, in his narrative of the Washita battle, also describes the role of "hostages" as human shields:
Custer probably could not have pulled off this tactical coup [at the Washita] had he not had in his possession the fifty-some women and children captives. Although not hostages in the narrowest meaning of the word, doubtlessly it occurred to Custer that the family-oriented [Cheyenne] warriors would not attack the Seventh [Cavalry] with the women and children marching in [the middle of his column].

Custer provided the military logic for tactical use of human shields in his book My Life on the Plains, published two years before the Battle of the Little Big Horn:
Indians contemplating a battle, either offensive or defensive, are always anxious to have their women and children removed from all danger…For this reason I decided to locate our [military] camp as close as convenient to [Chief Black Kettle's Cheyenne] village, knowing that the close proximity of their women and children, and their necessary exposure in case of conflict, would operate as a powerful argument in favor of peace, when the question of peace or war came to be discussed.

General Phil Sheridan, commander of the Department of the Missouri, issued orders for the Washita River expedition, including the following: "to destroy [Indian] villages and ponies, to kill or hang all warriors, and to bring back all woman and children [survivors]." The purpose of this "total war" strategy was to make "all segments of Indian society experience the horrors of war as fully as the warriors".

Benjamin "Ben" Clark, the highly regarded scout and guide attached to the Seventh Cavalry, recalled that women and children were not spared being killed at the Washita: "[T]he regiment galloped through the tepees ... firing indiscriminately and killing men and women alike." One cavalry unit was seen pursuing "a group of women and children," shooting at them and "killing them without mercy". Lieutenant Edward Godfrey observed that soldiers made no effort "to prevent hitting women" during the attack.

Ben Clark reported "the loss of seventy-five [Cheyenne] warriors dead, and fully as many women and children killed". Greene notes that "all warriors who lay wounded in the villagepresumably no matter the extent of their injuries" were (according to Clark's testimony) "promptly shot to death". This was consistent with Sheridan's orders to kill or summarily hang all [captured] warriors. The Seventh Cavalry tactical engagement of noncombatants contributed to the effective "destruction" of Black Kettle's villageit "ceased to exist".

Colonel Ranald Mackenzie, with elements of the Fourth Cavalry, emulated the successand methodsof the Battle of the Washita in the lead-up to the Red River War at the battle of North Fork, near McClellan Creek, Texas, in 1872. Applying similar tactics of taking captives, Mackenzie's command of 284 men attacked a Comanche village of 262 lodges and 500 warriors, capturing 130 women and children. The captives served both as human shields, as Mackenzie withdrew to his supply base, and as hostages, offered as a "bargaining tool to force the off-reservation Indians back to reservation, and to force them to free white captives".

Controversies

Indian casualties at the Washita
The number of Indian casualties at the Washita reported by Custer has been controversial. In his first report of the battle to Gen. Sheridan on November 28, 1868, Custer reported that by "actual and careful examination after the battle," the bodies of 103 warriors were founda figure echoed by Sheridan when from Camp Supply he relayed news of the Washita fight to Bvt. Maj. Gen. W.A. Nichols the following day. In fact, no battlefield count of the dead was made. According to Lt. Edward S. Godfrey, no estimate of Indian warrior fatalities was made until the evening of the day following the battle, after the soldiers made camp during their march back to Camp Supply. "On [the] second night [after the battle]," Godfrey told interviewer Walter M. Camp in 1917, "Custer interrogated the officers as to what Indians they had seen dead in the village, and it was from these reports that the official report of Indians killed was made up. The dead Indians on the field were not counted by the troops then, but guessed at later, as explained."

In his 1928 memoir, Godfrey related, "After supper in the evening, the officers were called together and each one questioned as to the casualties of enemy warriors, locations, etc. Every effort was made to avoid duplications. The total was found to be one hundred and three." Captain Benteen stated, in annotations to his personal copy of W.L. Holloway's Wild Life on the Plains and Horrors of Indian Warfare, that "Custer assembled the officers to inquire of each how many dead Indians each had seen; then what each had seen were added. They had all seen the same dead Indians." [emphasis in original].

John Poisal and Jack Fitzpatrick, mixed-blood scouts attached to the Seventh Cavalry, reported a different number of Indian casualties to scout J.S. Morrison when they arrived at Fort Dodge with the Cheyenne prisoners. In a letter to Indian Agent Col. Edward W. Wynkoop on December 14, 1868, Morrison wrote,

John Smith, John Poysell [Poisal], and Jack Fitzpatrick have got in today. John S. was not in the [Washita] fight, but John P. and Jack were. They all agree in stating that the official reports of the fight were very much exaggerated; that there were not over twenty bucks killed; the rest, about 40, were women and children.The Cheyenne prisoners, interviewed by Gen. Sheridan at Camp Supply, reported 13 Cheyenne men, two Sioux, and one Arapaho killed at the Washita, a figure which Sheridan subsequently reported to Bvt. Maj. Gen. Nichols. The journalist DeB. Randolph Keim interviewed the women prisoners with the help of interpreter Richard Curtis. He obtained the names of those killed and arrived at the same figure of 13 Cheyenne, two Sioux, and one Arapaho killed. Later information from various Cheyenne sources, most of them independent of each other, tended to confirm the figures given by the Cheyenne women prisoners. Few of the military reports noted casualties among the women and children. Custer acknowledged in his report, "In the excitement of the fight, as well as in self-defence, it so happened that some of the squaws and a few of the children were killed and wounded...."

After Custer and Sheridan visited the battlefield in December, Custer revised his initial estimate of 103 warriors killed upward. He wrote from Fort Cobb,
The Indians admit a loss of 140 killed, besides a heavy loss of wounded. This, with the Indian prisoners we have in our possession, makes the entire loss of the Indian in killed, wounded, and missing not far from 300.

Hoig points out that if true, the number would mean that virtually everyone in Black Kettle's village was killed or captured. Greene states, "Custer's figures were inflated, and the specific sources of his information remain unknown."

Hardorff notes questions about this total.
This new number was based on information obtained from two imprisoned Kiowa chiefs at Fort Cobb who faced death by hanging. In view of their predicament, it seems likely that these men would have said anything to avoid the gallows. But such skepticism is not warranted in the case of the Washita prisoners. The Cheyenne women were allowed to mingle freely with the officers and knew many of them on an intimate basis. They were assured good treatment and had no apparent reason to distort their statements about dead kinsmen.

Greene finds the Cheyenne and other Indian estimates most reliable. He writes, "As might be expected, the best estimates must come from the people who suffered the losses," though noting, "even these do not agree." Utley, however, writes, "Indian calculationsa dozen warriors and twice as many women and children killedare as improbably low as Custer's are high." Hoig writes, "Even though the number 103 was not arrived at by a precise battlefield count, it is a definite figure which has already been placed on historical markers of the battlefield. Since it will likely never be proved absolutely incorrect, the figure will undoubtedly remain accepted as the number of Indians killed by Custer at the Washita. History should make it clear, however, that the dead were by no means all warriors who were met in open battle and defeated."

Several of the Cheyenne accounts provide names of men killed at the Washita. In his book on the Washita, Greene provides an appendix of "Known Village Fatalities at the Washita."  He compiled a list of all unique names, for a total of 40 men, 12 women (of whom 11 are unidentified), and six unidentified children. Greene notes that some individuals might have more than one name, so some entries might be duplicates. Using the same sources, Richard G. Hardorff has compiled a "Composite List of Names." It partially reconciles multiple names (or multiple translations of the same name) among the different sources; for example, the Mexican Pilan, with Indian names White Bear and Tall White Man; or Bitter Man/Cranky Man, also known as Bad Man. Writes Hardorff, "Some of the dead may have been identified by their birth name by one informant and by their nickname by another. Variations in the translation of personal names add to the confusion in the identification...."

Battle or massacre?

Following the event, a controversy arose as to whether the event was best described as a military victory or as a massacre. This discussion endures among historians to this day.

The Indian Bureau described the event as a "massacre of innocent Indians", and humanitarian groups denounced it as "cold-blooded butchery". The Cheyenne survivors considered it a horrifying event that gravely impacted their lives and community; the loss of many tribal elders, in particular, was profoundly damaging to Cheyenne families and society. Modern Cheyenne consider the event a massacre and are campaigning to change the name of the historical site to reflect that view.

Custer himself did not consider Washita a massacre, stating that he did not kill every Indian in the village, though he said his forces could not avoid killing a few women in the middle of the hard fight. He said that some women took up weapons and were subsequently killed and that he took women and children prisoners. In his book about the encounter, published in 2004 for the National Park Service, historian Jerome Greene concluded that "Soldiers evidently took measures to protect the women and children."

By early December 1868, the attack had provoked debate and criticism in the press. In the December 9 Leavenworth Evening Bulletin, an article noted: "Gen. S. Sandford and Tappan, and Col. Taylor of the Indian Peace Commission, unite in the opinion that the late battle with the Indians was simply an attack upon peaceful bands, which were on the march to their new reservations". The December 14 New York Tribune reported, "Col. Wynkoop, agent for the Cheyenne and Arapahos Indians, has published his letter of resignation. He regards Gen. Custer's late fight as simply a massacre, and says that Black Kettle and his band, friendly Indians, were, when attacked, on their way to their reservation." The scout James S. Morrison wrote Indian Agent Col. Wynkoop that twice as many women and children as warriors had been killed during the attack.

In Custer's direct frontal assault on an armed and ostensibly hostile encampment, the only fatality in the 7th Cavalry in the fighting in the village itself was squadron commander Captain Louis McLane Hamilton, a grandson of American founding father Alexander Hamilton. The rest of the dead were with the detached command of Maj. Joel Elliott, who (as noted above) were killed more than a mile from the fighting in the village. Companies A and D, composed of 120 officers and men, suffered only four wounded in the assault, and attacking Companies C and K, also totaling 120 officers and men, suffered no casualties.

Historian Paul Andrew Hutton wrote, "Although the fight on the Washita was most assuredly one-sided, it was not a massacre. Black Kettle's Cheyennes were not unarmed innocents living under the impression that they were not at war. Several of Black Kettle's warriors had recently fought the soldiers, and the chief had been informed by Hazen that there could be no peace until he surrendered to Sheridan. The soldiers were not under orders to kill everyone, for Custer personally stopped the slaying of noncombatants, and fifty-three prisoners were taken by the troops."

Historian Joseph B. Thoburn considers the destruction of Black Kettle's village too one-sided to be called a battle. He reasons that had a superior force of Indians attacked a white settlement containing no more people than were in Black Kettle's camp, with like results, the incident would doubtless have been heralded as "a massacre". Historian Stan Hoig argues that the conflict fit the definition of a massacre because a group of people, even one in possession of weapons as the Cheyenne were, were killed "indiscriminately, mercilessly and in large numbers".

In popular culture
During the late 20th century, a time of activism for Native American and minority civil rights, and protests about the Vietnam War, film and other media reflected changes in historians' perspective on the Battle of Washita River. They also used the event to reflect on contemporary issues. In the 1970 film Little Big Man, based on the 1964 novel by Thomas Berger, director Arthur Penn depicted the Seventh Cavalry's attack on Black Kettle's village on the Washita as a massacre resembling the 1968 My Lai massacre by U.S. troops in Vietnam.

The 1991 television film Son of the Morning Star, based on Evan S. Connell's non-fiction book of the same name, presented the battle from the points of view of Kate Bighead (Cheyenne) and Elizabeth Custer. It depicted Chief Black Kettle as being killed by Custer's troopers, and Custer's not waiting for word of Major Elliott. The fourth episode of the 2005 TV miniseries Into the West  depicts Custer attacking and Black Kettle fleeing the village.

The television series Dr. Quinn, Medicine Woman aired a special double-episode entitled "Washita" on April 29, 1995. The episode set the scene of the Washita attack in Colorado instead of Oklahoma, the site of the battle. It fictionalized Custer as deliberately misleading Colorado settlers about the difference between Black Kettle and his band, depicted as peaceful, and the Dog Soldiers, who were attacking farms and railroad crews. Lead character Dr. Michaela "Mike" Quinn made futile attempts to argue with Custer and to warn Black Kettle of impending massacre.

In the 2003 film The Last Samurai, Tom Cruise plays Captain Nathan Algren, a veteran of the 7th Cavalry of the 1860s. His participation in the Washita action, depicted as a massacre, leaves him haunted by nightmares.

In season 6, episode 2 of the television show Rawhide, "Incident of the Iron Bull", James Whitmore plays a mythical colonel who commanded the US troopers at Washita. His participation leaves him mentally unbalanced.

See also

 Clara Blinn
 Sand Creek Massacre
 List of battles fought in Oklahoma

References

Sources
 Brill, Charles J. (2002). Conquest of the Southern Plains; Uncensored Narrative of the Battle of the Washita and Custer's Southern Campaign. Norman, OK: University of Oklahoma Press. . Originally published in 1938 (Oklahoma City, OK: Golden Saga Publishers).
 Connell, Evan S. (1984). Son of the Morning Star: Custer and the Little Bighorn. New York: North Point Press. .
 Cozzens, Peter, ed. (2003). Eyewitnesses to the Indian Wars, Volume Three: Conquering the Southern Plains. Mechanicsburg, PA: Stackpole Books. .
 Custer, George Armstrong. (1874).  My Life on the Plains: Or Personal Experiences With the Indians. New York: Sheldon and Company. Also available online from Kansas Collection Books.
 Greene, Jerome A. (2004). Washita: The U.S. Army and the Southern Cheyenne, 1867–1869. Campaigns and Commanders Series, vol. 3. Norman, OK: University of Oklahoma Press. .
 Hardorff, Richard G., compiler & editor (2006). Washita Memories: Eyewitness Views of Custer's Attack on Black Kettle's Village. Norman, OK: University of Oklahoma Press. .
 Hatch, Thom. (2004). Black Kettle: The Cheyenne Chief Who Sought Peace but Found War. Hoboken, NJ: John Wiley & Sons. .
 Hatch, Thom. (2002). The Custer Companion: A Comprehensive Guide to the Life of George Armstrong. Mechanicsburg, PA: Stackpole Books. .
 Hazen, W.B. (1874). "Some Corrections of 'Life on the Plains.'" St. Paul, MN: Ramaley & Cunningham. Reprinted with editorial introduction in Chronicles of Oklahoma 3(4): 295–318 (December 1925).
 Hoig, Stan. (1980). The Battle of the Washita: The Sheridan-Custer Indian Campaign of 1867–69. Lincoln, NE: University of Nebraska Press. . Previously published in 1976 (Garden City, NY: Doubleday). .
 Hyde, George E. (1968). Life of George Bent Written from His Letters. Ed. by Savoie Lottinville. Norman, OK: University of Oklahoma Press. .
 Lewis, Jon E., ed. (2004). The Mammoth Book of Native Americans: The Story of America's Original Inhabitants in All Its Beauty, Magic, Truth, and Tragedy. New York: Carroll & Graf. .
 Moore, Horace L. (January 19, 1897). "The Nineteenth Kansas Cavalry in the Washita Campaign." Address before the 21st annual meeting of the Kansas State Historical Society. Kansas Historical Collections, vol. VI. Reprinted in Chronicles of Oklahoma 2(4): 350–365 (December 1924).
 National Park Service. (1999–11). "The Story of the Battle of the Washita", Washita Battlefield National Historic Site, National Park Service.
 National Park Service. (August 10, 2006). "Frequently Asked Questions", Washita Battlefield National Historic Site, National Park Service.

 New York Times, November 27 – December 8, 1868.
 Stewart, Richard W., editor. (2005). "Winning the West: The Army in the Indian Wars 1865–1890."  Chapter 14 in American Military History, Volume 1: The United States Army and the Forging of a Nation, 1775–1917 , pp. 321–340. Washington, DC: United States Army, Center of Military History. CMH Pub 30–21. pp. 328–331 includes a brief account of the Army's campaigns in the southern plains, including the Battle of Washita River.
 United States Army Center of Military History. (October 3, 2003). "Named Campaigns — Indian Wars."  Washington, DC: United States Army, Center of Military History. Retrieved on July 6, 2007.
 U.S. House of Representatives. (1870). Difficulties with Indian Tribes. 41st Congress, 2nd session, House Executive Document 240.
 U.S. Senate. (1869a). Letter of the Secretary of the Interior, Communicating, in Compliance with the Resolution of the Senate of the 14th ultimo, Information in Relation to the Late Battle of the Washita River. 40th Congress, 3rd Session, 1869, Senate Executive Document 13.
 U.S. Senate. (1869b). Documents Related to the Indian Battle on the Washita River in November 1868. 40th Congress, 3rd Session, 1869, Senate Executive Document 18.
 Utley, Robert M. (2001). Cavalier in Buckskin: George Armstrong Custer and the Western Military Frontier, rev. ed. Norman, OK: University of Oklahoma Press. .
 Wert, Jeffry D. (1996). Custer: The Controversial Life of George Armstrong Custer, New York: Simon and Schuster. .

Further reading

 Blinn, Richard. (1868). Richard Blinn Diary: Transcript. MMS 1646 mf. Bowling Green, OH: Bowling Green State University, Center for Archival Collections.
 Frost, Lawrence A. (1990). The Custer Album: A Pictorial Biography of General George A. Custer. Norman, OK: University of Oklahoma Press. . Originally published 1964.
 Garlington, E. A. (1896). "The Seventh Regiment of Cavalry." In Theophilus F. Rodenboguh and William L. Haskin, eds. The Army of the United States: Historical Sketches of Staff and Line with Portraits of Generals-in-Chief.  New York: Maynard, Merrill, & Co., pp. 251–257. Online version dated October 30, 2002 through the United States Army Center of Military History, retrieved on June 29, 2007.
 Godfrey, Edward S. (1928). "Extract of Narrative Account — 1928." Richard G. Hardorff, ed. Washita Memories: Eyewitness Views of Custer's Attack on Black Kettle's Village (Norman, OK: University of Oklahoma Press, 2006), 132–146. Originally published in The Cavalry Journal, October 1928.
 Grinnell, George Bird. (1972). "The Battle of the Washita, 1868." pp. 37–49 in Richard Ellis, ed., The Western American Indian: Case Studies in Tribal History. Lincoln, NE: University of Nebraska Press. .
 Grinnell, George Bird. (1983). The Fighting Cheyennes. Norman, OK: University of Oklahoma Press. First published 1914. .
 Michno, Gregory F. (2003). Encyclopedia of Indian Wars: Western Battles and Skirmishes 1850–1890. Missoula, MT: Mountain Press Publishing Company. .
 Michno, Gregory F. (2005–12). "Cheyenne Chief Black Kettle." Wild West (magazine). Retrieved through Historynet.com on June 28, 2007.
 Roenigk, Adolph. (1933). Pioneer History of Kansas. (Lincoln, KS:) A. Roenigk. Through Kansas Collection Books.
 Utley, Robert M. (1973). Frontier Regulars: The United States Army and the Indian 1866–1891, Macmillan Publishing. Bison Press 1984 edition:
 White, Richard. (1991). "It's Your Misfortune and None of My Own": A New History of the American West. Norman, OK: University of Oklahoma Press. .
 Wilson, Hill P. (1904). "Black Kettle's Last Raid." Transactions of the Kansas State Historical Society 8: 110–117.

External links
 Washita Battlefield National Historic Site, U.S. National Park Service
 HistoryNet Historical articles (including Michno's article on Black Kettle)

Battle of Washita River
Conflicts in 1868
November 1868 events
Arapaho
Cheyenne
George Armstrong Custer
Battles involving the Cheyenne
Battles involving the United States
Comanche campaign
Hostage taking
Native American history of Oklahoma
Roger Mills County, Oklahoma
Battles in Oklahoma
Massacres in 1868
Massacres of Native Americans by the United States military

Battle of the Washita River


Çaydanlık, çay yapmada kullanılan, genelde iki parçalı ve metalden yapılma, bazen demliği porselen olan pişirme gereci.

Çaydanlık ilk başlarda tek parça halinde kullanılmakta iken süreç içerisinde günlük ihtiyaçların giderilmesine yönelik olarak, alt kısmı daha büyük olacak şekilde iki parçalı hale gelmiştir. Her iki parçanın üzerinde geniş bir ağız ve bu ağzı örtmeye yarayan bir kapak bulunur. Suyun çay servisi yapılırken bardaklara doldurulması için gövdede el ve bardak arasında en uygun açı ile dökülmesini sağlayacak şekilde dar ağızlı ibrik kısmı bulunur.

Çaydanlığın tarihçesi
Çaydanlık, binlerce yıl önce Çin kültürünün bir parçası olarak, bronz ve diğer metallerden yapılan seramik güğüm ve şarap kaplarından ilham alınarak yapılmıştır.

En eski çaydanlık örneği bugün Çin'de Flagstaff House Museum of Teaware müzesinde bulunan Yixing kilinden 1513 yılında Gongchun tarafından yapıldığı düşünülen çaydanlıktır.

Çay, 17. yüzyıl sonlarında Çin'den Avrupa'ya lüks tüketim malı, baharat olarak ihraç edilmiştir. Aynı zamanda çay ile birlikte porselen çaydanlıklar da getirilmiştir. Bu çaydanlıkların çoğunluğu mavi ve beyaz sırlı idiler.

Köken
 çay sözcüğü, Çincede Farsçada Arapçada ve Rusçada geçer. Özünün nereden geldiği kesin olmamakla birlikte ETr ça- (ses çıkarmak, çarpma sesi, su sesi sezgisi) eylem köküyle ilişkisi de olasılıklar arasındadır.
 +dan takısı Fa "tutan, mufâfaza eden, saklayan, kap" anlamı katar. "+lık" ekinin Farsçadaki karşılığıdır.
 +lık takısı Tr "araçlık" ilgisi katar.

Demlik
Demlik, ilk başlarda porselen gibi ısıya dayanıklı maddelerden imal edilmiş olan, çay demlemeye yarayan ancak sonradan çaydanlığın bir parçası haline gelen araçtır.

Çaydanlık bakımı
Sırlı çaydanlıklar asla sabunlu su ve bulaşık makinasında yıkanmazlar. Sadece sıcak su ile yıkanarak durulanır ve ters çevrilerek kurumaya bırakılır. Çaydanlıkta oluşan taneni gidermek için çaydanlık ve çay kaşıkları sodalı kaynar suya yatırılarak dinlenmeye bırakılır.

Çayın hazırlanması
Çeşitli ülkelerde çeşitli şekillerde servis edilen çay, Türkiye'de çoğunlukla altı ve üstü çelik çaydanlıklarda hazırlanır. İsteğe göre harmanlanmış kuru çay, demlik olarak adlandırılan ve çaydanlığın üst kısmında bulunan ve genellikle alt kısmından daha küçük olan bölüme konur. Alt kısımda kaynayan su, bir süre sonra üstteki demliğe içindeki kuru çayın miktarına göre dökülür ve çayın rengini, lezzetini bırakması ve çökmesi için 8-10 dakika kadar beklenir.

Çeşitli araştırmalar çayın demleme süresine göre etkisinin de farklı olduğunu söylese de henüz bu çok yaygın olarak bilinmez. İyi demlenmiş çayın en fazla 1 saat kadar lezzetli olduğu tiryakiler tarafından söylenir. Daha uzun süre beklemiş çay acılaşır. Demliğin aşırı sıcaklığa maruz kalması, çayın yanmasına (tabirsel olarak) ve tadının kötüleşmesine neden olmaktadır.

Ayrıca bakınız
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Çaydanlık


An Crepidium latisepalum in uska species han Liliopsida nga syahan ginhulagway ni Robert Allen Rolfe, ngan ginhatag han pagkayana nga asya nga ngaran ni Mark Alwin Clements och David Lloyd Jones. An Crepidium latisepalum in nahilalakip ha genus nga Crepidium, ngan familia nga Orchidaceae.

Mabibilngan ini ha Fiji. Waray hini subspecies nga nakalista.

Mga kasarigan

Crepidium

Crepidium latisepalum


Theravada Buddhism

තිහොල්ෂින් සෑය (  //තිහොල්ෂින් සේදී(?)// ; ඉංගිරිසි : Thihoshin Pagoda ) යනු මියන්මාරයේ නොහොත් බුරුමයෙහි මග්වයි(?) පළාතේ පකොක්කු (?) හි පිහිටි පසිඳු වූ සෑ වහන්සේ නමකි. මේ සෑ වහන්සේ වසර 800කට පෙර (කි.ව.1090 – කි.ව.1167) බුරුමයෙහි රජය කළ අලවුංසිතු රජතුමා විසින් ඉදිකැරුණු  ලද්දකි. එය පූජා කරන ලද්දේ, එ කලැ ලක් දිවැ රජය කළ මහ විජයබා (බුරුම සම්ප්‍රදායට: අශෝක රාම) මහරජතුමා විසිනි.  සෑම වසරක මැ, මැයි හා ජූනි අතර, බුරුම නයොන් මස පුර අටවක දා සිට පුර දසවක දා දක්වා සෑ වහන්සේ උදෙසා උත්සවයක් (Burmese: ဘုရားပွဲ; paya pwe) පවත්වනු ලැබේ.

යොමු කිරීම්

Coordinates on Wikidata

තිහෝෂින් සෑය


Paranautical Activity é um videogame de tiro em primeira pessoa desenvolvido pelo estúdio indie americano Code Avarice e, posteriormente, pela Digerati. Foi lançado para Microsoft Windows em uma forma beta em fevereiro de 2013 e, após concluir o programa Early Access no Steam, foi totalmente lançado em 20 de outubro de 2014.

O jogo teve problemas com o serviço Steam da Valve. A Valve inicialmente se recusou a permiti-lo em seu sistema Greenlight enquanto o desenvolvedor estava conversando com outra editora e depois o retirou do Steam depois que seu principal desenvolvedor, Mike Maulbeck, ameaçou o CEO da Valve, Gabe Newell, nas mídias sociais. O desenvolvimento do jogo foi transferido para um novo estúdio, Digerati, e relançado no Steam sob uma versão "Deluxe Atonement" que incluiu novo conteúdo.

Jogabilidade
Paranautical Activity é um jogo de tiro em primeira pessoa que usa geração procedural de masmorras e morte permanente, características comuns em roguelikes. Os vários níveis do jogo são baseados em uma estrutura de salas semelhante às masmorras de The Binding of Isaac, que incluem geração aleatória de inimigos, salas de mini-chefes que dão itens, lojas e salas de tesouros onde os jogadores podem comprar saúde, armaduras e armas melhores. Monstros mortos dropam saúde e dinheiro no jogo para serem usados nas lojas. Cada nível apresenta uma batalha de chefe que deve ser travada antes que o jogador possa passar para o próximo nível.

Publicação
Paranautical Activity foi lançada em um formulário beta disponível publicamente em fevereiro de 2013.

Em agosto de 2012, Code Avarice havia enviado o jogo para o serviço Greenlight do Steam – um meio de permitir que os usuários do Steam votassem nos jogos que gostariam de ver na plataforma. Enquanto o jogo estava na fase Greenlight, Code Avarice e Adult Swim Games abriram discussões para que o Adult Swim publicasse o jogo no Steam. Quando o Adult Swim começou a trabalhar para configurar a publicação do jogo no Steam, a Valve viu um conflito com a página Greenlight pré-existente; Doug Lombardi, da Valve, afirmou que não queria enviar uma mensagem de que os desenvolvedores poderiam ignorar o processo Greenlight encontrando uma editora para o jogo com quem dividiriam a receita. Mike Maulbeck, da Code Avarice, não estava ciente de que a página Greenlight seria um conflito, tendo a impressão de que todos teriam que passar pelo Greenlight, e uma vez que a Valve tomou sua decisão, os desenvolvedores decidiram que não poderiam trabalhar facilmente com o Adult Swim para completar o título, fora das ofertas dos editores para financiar viagens a feiras e convenções. A Code Avarice mais tarde executaria uma campanha bem-sucedida no Kickstarter em agosto de 2013 para completar o jogo, obtendo US$ 12.000 dos US$ 10.000 solicitados e financiando sua publicação por conta própria através do Steam. Logo após o Kickstarter, o jogo ficou disponível no Steam por meio de seu programa Early Access.

Outro problema com o Steam ocorreu após a conclusão do jogo, tirando-o do programa Early Access para um lançamento completo em outubro de 2014. Embora os desenvolvedores tenham definido o lançamento completo do jogo, a página da loja Steam ainda indicava que o jogo estava em Acesso Antecipado. Maulbeck, frustrado com esse erro de rotulagem, soltou uma série de reclamações nas mídias sociais contra o Steam e a Valve, incluindo uma suposta ameaça de morte a Gabe Newell, da Valve. Embora Maulbeck tenha dito mais tarde que a mensagem não deveria ser levada a sério, a Valve retirou o jogo da loja Steam, dizendo que havia cessado as discussões com o Code Avarice como resultado da ameaça. Não conseguindo fazer as pazes com a Valve, Maulbeck optou por vender sua parte do Code Avarice para seu co-desenvolvedor Travis Pfenning, a fim de se separar na esperança de que a Valve permitisse o jogo no Steam. Maulbeck mais tarde reconsiderou essa decisão e voltou ao Code Avarice.

Code Avarice vendeu os direitos para um novo desenvolvedor, Digerati, separando completamente os desenvolvedores originais do jogo. Digerati trabalhou com Valve e Code Avarice para restaurar o jogo para o Steam em 12 de fevereiro de 2015, sob uma nova "Deluxe Atonement Edition", adicionando alguns novos conteúdos ao lado do relançamento.

Jogos eletrônicos para um jogador
Jogos eletrônicos com níveis processualmente gerados
Jogos eletrônicos desenvolvidos nos Estados Unidos
Jogos financiados por crowdfunding
Jogos financiados com Kickstarter
Jogos para Wii U
Jogos para Xbox One
Jogos para PlayStation Vita
Jogos para PlayStation 4
Jogos para Windows
Jogos de tiro em primeira pessoa
Jogos eletrônicos de 2014

Paranautical Activity


A Bundesliga de 2023–24 é a 61ª temporada da Bundesliga, a principal competição Futebol da Alemanha. Começou em 18 de agosto de 2023 e está programado para terminar em 18 de maio de 2024.

Regulamento
Os 18 clubes se enfrentam em jogos de ida e volta no sistema de pontos corridos. O clube que somar o maior número de pontos será declarado campeão. Além do campeão, o 2º, 3º e 4º colocados garantem vagas na Liga dos Campeões da UEFA. O 5º colocado ganha vaga na Liga Europa da UEFA, enquanto o 6º colocado garante vaga na fase preliminar da Liga Conferência Europa da UEFA.

Por outro lado, os últimos dois colocados são rebaixados à 2. Bundesliga. O 16º colocado, por sua vez, disputa um play-off contra o 3º colocado da 2. Bundesliga para saber quem jogará a elite na temporada seguinte.

Critérios de desempate

 Maior saldo de gols;
 Maior número de gols pró;
 Confronto direto.

Participantes

Promovidos e rebaixados

Estádios e localizações

Números de times por estado

Classificação

Desempenho por rodada

Clubes que lideraram o campeonato ao final de cada rodada:

Clubes que ficaram na última posição do campeonato ao final de cada rodada:

Resultados

Estatísticas
.

Artilheiros

Assistências

Hat-tricks

Prêmios

Prêmios Mensais

2023
Futebol de 2023 na Alemanha
Futebol de 2024 na Alemanha

Bundesliga de 2023–24


Masser af post er en dansk dokumentarfilm fra 1958 instrueret af Erling Wolter efter eget manuskript.

Handling
Der skal et stort apparat til for at ekspedere den daglige post, og i tiden op til jul sættes det på en hård prøve. De sidste 5 dage før juleaften ekspederes lige så meget post som ellers på en måned. Det betyder overarbejde for det faste personale og indkaldelse af ekstramandskab. I endeløse strømme glider breve og pakker afsted på transportbåndene, og stempelmaskinerne får lov at løbe, det de kan. For at det hele kan gå glat, må afsenderne emballere pakkerne godt, skrive tydelig og rigtig adresse på alle forsendelser og sende dem afsted i god tid.

Referencer

Eksterne henvisninger

Dokumentarfilm fra Danmark
Danske film fra 1958

Masser af post


Eva Sauer (* 10. August 1995 in Waldaschaff) ist eine ehemalige deutsche Ringerin. Sie war Vizeweltmeisterin, zweimalige Europa- und siebenmalige Deutsche Meisterin.

Leben
Eva Sauer begann schon sehr früh mit dem Ringen, ihr Vater sowie ihr Bruder sind ebenfalls in diesem Sport tätig. Anfangs wurde ihr der Sport spielerisch nahegebracht und in den darauffolgenden Jahren entwickelte sich Sauer zur erfolgreichen Ringerin.

Ihr erster größerer Erfolg war der Gewinn der deutschen Jugendmeisterschaft im Jahre 2007 in der Gewichtsklasse bis 31 kg Körpergewicht. 2009 belegte sie bei dieser Meisterschaft in der Gewichtsklasse bis 37 kg KG zum wiederholten Mal den ersten Platz. 2010 in der Gewichtsklasse bis 43 kg Körpergewicht, 2011 bis 46 kg Körpergewicht und 2012 bis 49 kg Körpergewicht ebenfalls.

Ihren ersten größeren Erfolg auf der internationalen Ringermatte feierte Eva Sauer im Jahre 2010, als sie bei der Junioren-Europameisterschaft (Cadets) in Sarajevo in der Gewichtsklasse bis 43 kg KG den ersten Platz belegte. 2011 konnte sie ebenfalls auf der Meisterschaft in der Gewichtsklasse bis 46 kg KG den ersten Platz erkämpfen.

Im Jahr 2012 startete Eva Sauer zum ersten Mal bei den Deutschen Meisterschaften der Frauen in der Gewichtsklasse bis 51 kg KG wo sie den dritten Platz belegte. Auch im Jahr 2012 wurde Eva Sauer zur Europameisterschaft der Kadetten nominiert. Außerdem startete Sauer auf der Junioren-Weltmeisterschaft in der Aserbaidschanischen Hauptstadt Baku, bei der sie den zweiten Platz erreichte und somit Vizeweltmeisterin wurde. Auch 2013 startete Eva Sauer an den Deutschen Meisterschaften der Frauen wo sie den ersten Platz erreichte. Dies war bereits ihr sechster Deutscher Meistertitel. Den siebten Titel sicherte sie sich im März 2015 bei den Deutschen Meisterschaft Junioren-Juniorinnen.

Im September 2019 bestritt Eva Sauer ihr letztes Turnier und gab daraufhin auf ihrem Facebookprofil bekannt, nach 19 Jahren auf der Matte ihre Karriere offiziell zu beenden.

Eva Sauer wohnt im bayerischen Waldaschaff.

Internationale Erfolge

Deutsche Meisterschaften
(nur Jugendbereich)

(nur Frauenbereich)

Erläuterungen
 alle Wettkämpfe im freien Stil
 WM = Weltmeisterschaft
 EM = Europameisterschaft
 KG = Körpergewicht
 Cadets = Kadetten (jüngste zugelassene Altersklasse auf Europa- und Weltmeisterschaften)

Weblinks

Einzelnachweise

Ringer (Deutschland)
Deutscher
Geboren 1995
Frau

Eva Sauer


Bandırma Vitaminli Yem Sanayi ve Ticaret AŞ veya kısaca Banvit, 1968 yılında Bandırma'da yem üreticisi olarak faaliyete başlayan Türk şirketidir. Yem üretiminin yanı sıra et, balık ve yumurta satışı da yapmaktadır. Mayıs 2017'de %79.48'lik hissesi BRF ile Katar Yatırım Otoritesi ortaklığına devredildi.

Sportif yatırımlar
Şirket uzun yıllar başta basketbol olmak üzere çeşitli spor dallarına sponsorluk yapmıştır. 1994 yılında basketbol takımı Bandırma BK'yı kurmuş ve bu kulübe 2019 yılına kadar sponsor olmuştur. TÜBAD ile birlikte Banvit ve Tübad Basketbol Turnuvası'nı 2004, 2005, 2006, 2008 yıllarında düzenlemiştir.

Kaynakça

Dış bağlantılar

Türkiye merkezli gıda şirketleri
Tavukçuluk
1968'de kurulan şirketler
Türk markaları
Borsa İstanbul'daki şirketler
Balıkesir merkezli şirketler

Banvit


Johann Georg Sulzer (født den 5. oktober 1720 i Winterthur i kantonen Zürich, død den 27. februar 1779) var en tysk filosof og æstetiker.

Sulzer blev 1747 professor i matematik ved et gymnasium i Berlin og 1763 ved riddarakademiet der. Sulzers fremmeste værk, Allgemeine theorie der schönen künste (1771 ff.; nyt oplag, 4 bind, 1792-94), en slags æstetisk ordbog, havde i sin tid stor anseelse. I dette arbejde søgte forfatteren eklektiskt at forene den Wolffske skolens lære med de engelske og franske filosoffers synspunkter samt gøre interessen for de skønne kunster afhængig af moral.

Som æstetisk popularisator blev han meget betydningsfuld; og de fleste svenske æstetikere under 1700-tallets sidste årti og 1800-tallets begyndelse har hentet næring fra hans "theorie". Sulzer udgav også Vorübungen zur erweckung der aufmerksamkeit und des nachdenkens (3 bind, 1768; flere oplag) med flere filosofiske og moralske arbejder. Hans selvbiografi udkom 1809.

Kilder

Personer fra Winterthur
Filosoffer fra Tyskland

Johann Georg Sulzer


මලලසේකර රඟහල කොළඹ නාලන්දා විද්‍යාලයයේ ශිෂ්‍ය රැස්වීම් ශාලාවය්. නාලන්දාවේ 1926 හිටපු විදුහල්පති මහාචාර්ය ගුණපාල මලලසේකර මෑතිතුමා සිහිවනු වස් එය "මලලසේකර රඟහල" නමින් නම් කරන ලදී.

මෙම අංගසම්පූර්න රඟහල 1990 හි 23 ජූනි මස දිවංගත ගෞරවණීය ලලිත් ඇතුලත්මුදලි අධ්‍යාපන ඇමති තුමන් විසින් විවෘත කරන ලදී.

වසර 2006 අප්‍රේල් 7 දා ගින්නෙන් විනාශවූ මෙම රඟහල නැවත ප්‍රතිසංස්කරනය කරනලදී.

මලලසේකර රඟහල


A half-elf is a mythological or fictional being, the offspring of an immortal elf and a mortal man. They are often depicted as very beautiful and endowed with magical powers; they may be presented as torn between the two worlds that they inhabit. Half-elves became known in modern times mainly through J. R. R. Tolkien's Middle-earth writings but have origins in Norse mythology. A half-elf appeared in Lord Dunsany's 1924 book The King of Elfland's Daughter.

In Middle-earth, half-elves are the children of Elves and Men, and can choose either Elvish immortality or the mortal life of Men. The elf-maidens Lúthien and Arwen in Tolkien's works both chose mortality to be with the Men that they loved. Scholars have noted that this enabled Tolkien to explore several key themes, including love and death, time and immortality. As a Catholic, he believed that Men, freely choosing to let go, gain release from the world's limitations; whereas if they tried to hold on to life and material things, they would end in darkness. His Elves – except for half-elves – were unable to gain this release. In On Fairy-Stories Tolkien wrote that since men write fairy-stories, these concern the escape from death; and conversely that Elves would tell human-stories about the escape from deathlessness. Since their popularisation by Tolkien, half-elves have become widely-known in role-playing games, and in turn in video games and spin-off films. The role-playing game Dungeons & Dragons features its own race of half-elves, including the character Tanis Half-Elven.

Norse mythology

In Norse mythology, a half-elf is the offspring of an elf and a human. Major examples include Skuld and Högni. Högni was a hero in Thidreks saga, born to a human queen when an elf visited her while the king was away. Skuld was a Danish princess, as told in Hrólf Kraki's saga. King Helgi, sleeping alone as he had not been invited to King Adils's wedding, let in a ragged person on a midwinter night. As she slept, he saw she was a radiantly beautiful woman dressed in a silk gown. She told him he had freed her from a curse and asked to leave. He asked her to stay and marry him, and she agreed. They slept together. She told him they would have a child, and asked him to visit the child the next winter at the harbour. The King forgot to do so, but three years later the woman, an elf, returned and left a daughter at his door. She told him that the child's name was Skuld, which means "what you should do". She said that the King would gain the reward for breaking the curse, but that the King's people would suffer as the King had not done as she had asked. She never came back, but Skuld was always angry.

The scholar Hilda Ellis describes Skuld as evil, recalling that in the saga, Skuld used magic to raise an army against Hrólf, her half-brother. As quickly as Hrólf's warriors kill Skuld's men, they spring up, fighting more strongly than ever. Leading the fight for Hrólf, Bodvar Bjarki calls Skuld's men draugar, 'undead', saying "they are grimmest to deal with after they are dead, and against this we have no power." Ellis comments that Skuld is one of the Norse women involved in "everlasting battle" who share the names of Valkyries, females who guide the souls of the dead. She notes that Skuld is "said to be the child of an elf-woman", but that it is difficult "to decide how accurately the term [elves] is used", as its meaning shifts between the sagas and the Edda poems.

Högni too is "essentially a demonic character", his name connected to the German Hexe, 'witch', and to the English "hag"; the scholar Alexander Krappe sees his being the son of an elf as fitting in to that role, while his daughter Hildegund similarly has "certain magical qualities", such as awakening fallen warriors.

Lord Dunsany

Perhaps the earliest published half-elf in modern literature is the character Orion in Lord Dunsany's 1924 The King of Elfland's Daughter. The lord of Erl sends his son, Alveric, to fetch the King of Elfland's daughter, Lirazel, as his bride; the couple have a son, Orion. Lirazel, pining for Elfland, returns there. Alveric and his father search for her helplessly. Lirazel now longs for her mortal husband and half-elven son. The King of Elfland changes Erl into a part of Elfland, and the family live forever in a timeless realm.

In 1977, two members of the folk rock band Steeleye Span (Bob Johnson and Pete Knight) created a concept album also named The King of Elfland's Daughter, inspired by Lord Dunsany's book. Christopher Lee appears as the narrator and the King of Elfland.

Tolkien's Middle-earth

In J. R. R. Tolkien's  Middle-earth, the Half-elven (Sindarin singular Peredhel, plural Peredhil, Quenya singular Perelda) are the children of the union of Elves and Men. Of these, the most significant were the products of couplings between the Eldar (the Elves who followed the Call to Valinor) and the Edain (the Men of the Three Houses of early Men who allied themselves with the Eldar in their war against Morgoth). Three recorded unions of the Edain and Eldar generated descendants: Idril and Tuor; Lúthien and Beren; and Arwen and Aragorn. The first two couples wed during the final part of the First Age of Middle-earth, while the third married at the end of the Third Age (some 6500 years later). The third couple descended not only from the first two couples, but also from the twins Elros and Elrond, who chose mankind and elvenkind respectively—thereby severing their fates and those of their descendants. In Appendix A of The Return of the King, Tolkien notes that by the marriage of Arwen and Aragorn "the long-sundered branches of the Half-elven were reunited and their line was restored". The second union was the only one of the three marriages in which the Elf involved (Idril) did not become mortal; instead Tuor was joined to the Elves. In all these cases, the husband was a mortal Man, while the wife was Elven.

Beren and Lúthien

The first of these was between the mortal Beren, of the House of Bëor, and Lúthien, daughter of the Elf Thingol, king of the Sindar, and Melian, a Maia. Beren died in the quest for the Silmaril, and in despair, Lúthien's spirit departed her body and made its way to the halls of Mandos. Mandos allowed them a unique fate, and they were re-bodied as mortals in Middle-earth, where they dwelt until their second deaths. Their son Dior, heir of the Sindarin kingdom of Doriath and of the Silmaril, was thus one-quarter Elvish by blood and one-quarter Maian, and half-human. He was killed while still young, when the sons of Fëanor sacked Doriath. Dior's wife was Nimloth, a Sindarin Elf, and with her he had three children, Elwing and two sons (thus, half-elven but not between Edain and Eldar, men and Elves of the highest blood).

Tuor and Idril

The second marriage of Men and Elves in the First Age was between Tuor of the House of Hador, another branch of the Edain, and Idril Celebrindal, an Elf, though half Noldorin and half Vanyarin in ancestry. Their son was Eärendil. After the fall of Gondolin, Eärendil also escaped to the Mouths of Sirion, and married Elwing who was also half-elven. They had twin sons, Elrond and Elros.

Aragorn and Arwen

Uniquely, Eärendil and Elwing, together with their sons Elrond and Elros, were granted their choice of fates: to be counted as Elves (free to dwell in the blessed Undying Lands for as long as Arda endures) or to be counted as Human (entitled to the Gift of Men whereby, through death, their spirits are freed to enter the unknown beyond Arda). Should this Choice not have been granted, they, like all other Half-Elves, would have been automatically mortal. Elros chose to be counted among mortals, and became Tar-Minyatur, the first king of Númenor. He finally took his death (for those kings had the freedom and grace to die at will) at the age of five hundred. The descendants of Elros were not given this choice, but their lifespan was several times that of ordinary Men. In later times the Númenórean kings, descendants of Elros, regretted their forefather's choice, and this helped lead to the Downfall of Númenor.  Elrond chose to be counted among the Elves, joining the court of Gil-galad until the end of the Second Age. He also founded Rivendell in the Second Age. He married the Elf Celebrían, daughter of Celeborn and Galadriel, and sailed into the West at the conclusion of the War of the Ring. The children of Elrond were also given choice of kindred, and therefore Arwen could choose to be counted among the Edain even though her father hoped she would accompany him to Elvenhome in the West. But she chose otherwise, marrying Aragorn II Elessar, king of the Reunited Kingdom, at the start of the Fourth Age, and bringing noble elvish blood into his dynasty. He ruled for 120 years, choosing to die at a great age for a man, but while still in full health. She died alone at the age of 2,901 years, grieving the brevity of her mortal happiness.

Line of the Half-elven in Middle-earth

Other lines

According to "the tradition of [the] house" mentioned in The Lord of the Rings, the line of Princes of Dol Amroth originated from the union of Imrazôr the Númenórean, a Prince of Belfalas, and Mithrellas, a Silvan Elf and companion of Nimrodel, an Nandorin Elf from Lothlórien. They had two children: a boy Galador and a girl Gilmith, though it is said that Mithrellas later vanished in the night. Galador, according to this tradition, became the first Prince of Dol Amroth. Tolkien initially worked on a genealogical table linking Imrazôr's children with Imrahil, but eventually abandoned it. The claim of elvish heritage figures in the perception of Prince Imrahil among the people of Minas Tirith, illustrated by the following line of dialogue: "Belike the old tales speak well; there is Elvish blood in the veins of that folk, for the people of Nimrodel dwelt in that land once long ago". Legolas, an Elf of Mirkwood, believed as much about Prince Imrahil's alleged heritage upon meeting him during the events of The Return of the King. He remarked that "long since the people of Nimrodel left the woodlands of Lórien, and yet still one may see that not all sailed from Amroth's haven west over water", though the matter is probed no further.

In The Hobbit reference is made to a rumour among Hobbit folk that a Took ancestor of Bilbo Baggins had long ago taken a "fairy" (i.e. Elf) wife, but the allegation is immediately dismissed as a simplistic explanation for the sometimes atypical behaviour of the Took clan. Even if hobbits have some elvish blood, however, they are "endearing rather than frightening", unlike other half-human hybrids such as Dracula.

In The Book of Lost Tales (published in two parts), the young Tolkien originally intended Eärendil, then spelled Earendel, to be the first of the Half-elven. Early versions of The Tale of Beren and Lúthien had Beren as an Elf. The earliest version of the tale of Túrin Turambar had Tamar, the character Tolkien later renamed Brandir, as a Half-elf; Tolkien mentioned this in a way that implied he did not consider Half-elven descent especially remarkable at the time he wrote that story.

Interpretations

The Tolkien scholar Richard C. West notes the resemblance between the half-elves Arwen and Lúthien, and analyses Arwen's understanding of her fateful choice, between love for Aragorn and mortality on the one hand, and her father's wishes and immortality on the other. West analyses the scene at the camp on Weathertop where Aragorn recounts to the hobbits in poetry and prose the tale of Beren and Lúthien, with West highlighting Aragorn's words and "pensive mood" as he tells them that Lúthien "chose mortality, and to die from the world, so that she might follow [Beren]" and that "together they passed, long ago, beyond the confines of this world" and that she "alone of the Elf-kindred has died indeed and left the world, and they have lost her whom they most loved". West speculates that Aragorn may be thinking here of the consequences of what will happen should Arwen marry him, and later states that he finds "the lonely death of Arwen the most moving tragedy within [The Lord of the Rings]". A similar conclusion regarding Aragorn's feelings at Weathertop is drawn by the scholar of medieval English literature John M. Bowers in his work on the influence of Geoffrey Chaucer on Tolkien. Bowers, looking at both the Weathertop scene and 'The Tale of Aragorn and Arwen', states that like certain pilgrims in Chaucer's Canterbury Tales, Aragorn's stories of his ancestors "open a window into his private desires and fears".

The scholar of English literature Anna Vaninskaya studies how Tolkien uses fantasy to examine the issues of love and death, time and immortality. Given that Tolkien's Elves are immortal, they face the question of death from a unique vantage-point. Sarah Workman writes that in the Tale of Aragorn and Arwen, Arwen's mourning of Aragorn serves to overcome what Peter Brooks called (she writes) the "meaningless", interminable nature of immortality. Workman quotes Brooks's statement that "all narration is obituary" and states that it is in that conception that Tolkien valued Arwen's fate: it is Arwen's "mourning gaze that allows for the transmission of Aragorn's memory", or in Tolkien's words which she quotes, "And long there he lay, an image of the splendour of the Kings of Men in glory undimmed".

Critics including the Polish scholar of religion in literature and film, Christopher Garbowski, note that while Tolkien contrasts Elves and Men throughout The Lord of the Rings, he introduces the conceit that an Elf may marry a Man on condition of surrendering her immortality, something that happens exactly twice in Middle-earth: with Lúthien, and then with Arwen.

The scholar of English literature Catherine Madsen notes the reflection of mortality in the "fading" of Middle-earth from the enormous powers like Morgoth and Elbereth that battled in the First Age. She writes that "Aragorn is a hero and a descendant of heroes, but he is brought up in hiding and given the name of Hope [Estel]; Arwen possesses the beauty of Lúthien, but she is born in the twilight of her people and her title is Evenstar; these two restore the original glories only for a little while, before the world is altered and 'fades into the light of common day'". Rateliff, writing on the theme of the evocation of loss in Tolkien's works, describes the 'Gift of Men' as being "to accept loss and decay as essential parts of the world" and draws parallels with other writings by Tolkien: "The Elves cling to the past and so are swept away with it; in a fallen world, acceptance of the inevitability of death is the only way to pass beyond the world's limitations, for Brendan or Niggle or Arwen."

The medievalist Verlyn Flieger wrote that nobody knows where Men go to when they leave Middle-earth, and that the nearest Tolkien came to dealing with the question was in his essay On Fairy-Stories "where, after speculating that since 'fairy-stories are made by men not by fairies', they must deal with what he called the Great Escape, the escape from death. He went on to the singular assertion that 'the Human-stories of the elves are doubtless full of the Escape from Deathlessness'." Flieger suggests that two of the "human stories" of Tolkien's Elves really focus on this kind of escape, the Tale of Beren and Lúthien and the Tale of Aragorn and Arwen, where in both cases a half-elf makes her escape from deathlessness. Shippey comments that "the themes of the Escape from Death, and the Escape from Deathlessness, are vital parts of Tolkien's entire mythology." In a 1968 broadcast on BBC2, Tolkien quoted French philosopher Simone de Beauvoir and described the inevitability of death as the "key-spring of The Lord of the Rings". In their annotated and expanded edition of Tolkien's essay (Tolkien On Fairy-stories), Flieger and textual scholar Douglas A. Anderson provide commentary on 'the Escape from Deathlessness' passage, referencing Tolkien's views in a 1956 letter, that:

Flieger remarks further that by attaching herself to men's lives and deaths, Lúthien is running against the current of elven life, but at the same time, by undergoing death and darkness Beren and she manage to come to the light. What is more, she writes, their union creates a new race, half-elvens, who have the privilege of choosing either fate, and "new hope for both races". She notes that Tolkien described the story as "Release from Bondage", meaning death, release from deathlessness, and explains "Through death, men can let go; in their deathlessness, elves cannot. The half-elven can also be released from bondage, freed from the earth, if they wish. Tolkien makes no promises; what's to come is still unsure." In her view, this is the Catholic Tolkien's key point, that being able to let go means trusting in faith. Holding on to life, or to physical treasures like the Silmaril which gets Thingol killed, is "folly". Thingol was in the light of the Two Trees, but by grasping Middle-earth, Lúthien, and finally the Silmaril, he journeys into and ends in darkness. It is the opposite of Lúthien's journey.

In role-playing games

Tolkien's The Lord of the Rings greatly increased popular awareness of half-elves. As a result, half-elves have become common in other fantasy writings and role-playing games, the best-known being the 1974 Dungeons & Dragons. Among the other games with half-elves is Pathfinder, in its Archives of Nethys.

Dungeons & Dragons

Dungeons & Dragons features its own race of half-elves. The best-known character of this race is Tanis Half-Elven. Tanis is a player character in the spin-off 1988 video game Advanced Dungeons & Dragons: Heroes of the Lance. He is a miniature lead figure in Ral Partha's Dragonlance Heroes boxed figures set, described by a critic as "Tanis is dressed as a typical ranger in leathers and fur-lined shirt and boots. The vest has a design worked into it, as does his dagger scabbard. The belt has a pouch attached. Tanis's face is finely chiseled with a neatly groomed beard, although he appears gaunt. His left hand clutches his bow."

Tanis is played by Michael Rosenbaum in the 2008 animated film Dragonlance: Dragons of Autumn Twilight. Tanis, like all Dragonlance heroes, is a flawed character; Lauren Davis of io9 comments that he is "consumed by his inability to fit completely into either the human or elven worlds". Rob Bricken, also of io9, writes that Tanis is "A bastard (in the technical sense) half-elf who doesn't truly belong in the world of either race; he's a capable leader of the group although he's often plagued by self-doubt. He left Qualinesti, a land of elves, because their leader's daughter Laurana was in love with him and her father was having none of it. He's currently in love with a swordswoman named Kitiara, who's the half-sister of Caramon and Raistlin."

Notes

References

Primary

Secondary

Sources

Creatures in Norse mythology
Elves

Half-elf


Jinzhou Stadyumu, Çin'in Dalian şehrinde 1997 yılında çok amaçlı olarak inşa edilen bir stadyum

Çoğunlukla futbol müsabakalarının yapıldığı Jinzhou Stadyumu, 40.000 seyirci kapasitelidir.

Çin'deki stadyumlar

Jinzhou Stadyumu


Vada Harlene Hayne (née en 1961/1962) est une administratrice, universitaire et psychologue néo-zélandaise d'origine américaine. Vice-chancelière et professeure de psychologie à l'Université d'Otago, en Nouvelle-Zélande, elle déménage ensuite en Australie-Occidentale pour occuper le poste de vice-chancelière à l'Université Curtin, en avril 2021.

Enfance et éducation
Née en Oklahoma et élevée dans le Colorado , Hayne a fréquenté le Colorado College, où elle a obtenu un baccalauréat ès arts. Elle a poursuivi ses études à l'Université Rutgers, complétant une maîtrise et un doctorat tout en travaillant sous la supervision de . Elle a passé trois ans en tant que boursière postdoctorale à l'Université de Princeton et a déménagé en Nouvelle-Zélande en 1992 pour rejoindre l'Université d'Otago en tant que maître de conférences au département de psychologie.

Carrière
Elle est vice-chancelière et professeure de psychologie à l'Université d'Otago en Nouvelle-Zélande avant de déménager en Australie-Occidentale pour occuper le poste de vice-chancelière à l'Université Curtin en avril 2021.

Elle a siégé au Conseil académique de la Société royale de Nouvelle-Zélande, au Conseil du Fonds Marsden et au Panel scientifique national de Nouvelle-Zélande. Elle est rédactrice en chef adjointe de  et du New Zealand Journal of Psychology.

Elle a été la première femme vice-chancelière de l'Université d'Otago et a occupé ce poste de 2011 à 2021.

Hayne est une chercheuse de premier plan dans le domaine du développement de la mémoire chez les nourrissons, les enfants, les adolescents et les adultes et ses travaux ont été cités dans des procédures judiciaires à l'échelle nationale et internationale.

Le mandat de Hayne en tant que vice-chancelier a été associé à une controverse concernant les coupes dans le département des sciences humaines de l'université. En 2017, elle a été accusée de comportement intimidant autour de la suppression de 16 emplois équivalents temps plein dans le département, et en 2018 à la suite de la décision de supprimer le programme d'histoire de l'art. Dans ces processus, elle a travaillé en étroite collaboration avec .

Début octobre 2020, il a été annoncé que Hayne terminerait son mandat de vice-chancelière à l'Université d'Otago en 2021 pour assumer le poste de vice-chancelière à l'Université Curtin de Perth ; avant de terminer son deuxième mandat de cinq ans à l'Université d'Otago.

Reconnaissance
Lors des , elle a été nommée Officier de l'Ordre du Mérite de Nouvelle-Zélande pour services rendus à la recherche scientifique et médicale.

En 2017, Hayne a été sélectionnée comme l'une des «  » de la Royal Society Te Apārangi, célébrant les contributions des femmes au savoir en Nouvelle-Zélande.

Elle a été élue membre de la Société royale de Nouvelle-Zélande en 2002, et est également membre de l'Association for Psychological Science. Elle a reçu le  Memorial Award de l' en 1997.

Publications (sélection)

Références

Liens externes

Officier de l'ordre du Mérite de Nouvelle-Zélande
Professeur à l'université d'Otago
Psychologue néo-zélandais
Étudiant de l'université Rutgers
Étudiant du Colorado College
Personnalité liée à l'Oklahoma
Personnalité féminine néo-zélandaise

Harlene Hayne


Wilczkowo () ist ein Dorf in der polnischen Woiwodschaft Ermland-Masuren. Es liegt im Powiat Lidzbarski (Heilsberger Kreis), gehört zur Landgemeinde Lubomino (Arnsdorf) und bildet hier ein eigenes Schulzenamt.

Geographische Lage

Das Dorf liegt im historischen Ostpreußen nordöstlich des Dittrichsdorfer Sees,  etwa 27 Kilometer südwestlich von Heilsberg  (Lidzbark Warmiński).

Geschichte
Der vor 1785 Wulfsdorf genannte Ort erhielt bereits 1332 die Handfeste. Zwischen 1874 und 1945 war Wolfsdorf Sitz und namengebender Ort eines Amtsbezirks, der zum Landkreis Heilsberg im Regierungsbezirk Königsberg der preußischen Provinz Ostpreußen  des Deutschen Reichs gehörte.

Am 30. September 1928 wurden die Gutsbezirke Scharnigk A und B (heute polnisch: Żardeniki) mit dem Wohnplatz Glaubensfeld (polnisch: Gliniak) nach Wolfsdorf eingemeindet.

Gegen Ende des Zweiten Weltkriegs wurde die Region Anfang 1945  von der Roten Armee besetzt. Im Sommer 1945 wurde Wolfsdorf  von der sowjetischen Besatzungsmacht gemäß dem Potsdamer Abkommen zusammen mit der südlichen Hälfte Ostpreußens unter polnische Verwaltung gestellt. Für Wolfsdorf wurde die polnische  Ortsbezeichnung Wilczkowo eingeführt. Soweit die Einwohner nicht geflohen waren, wurden sie in der darauf folgenden Zeit aus Wolfsdorf vertrieben.

Das Dorf ist heute Sitz eines Schulzenamtes und gehört zur Landgemeinde Lubomino (Arnsdorf) im Powiat Lidzbarski der Woiwodschaft Ermland-Masuren (1975 bis 1998 Woiwodschaft Olsztyn).

Demographie

Verkehr
Durch den Ort verläuft die Woiwodschaftsstraße 593, die von Miłakowo (Liebstadt) über Dobre Miasto (Guttstadt) bis nach Reszel (Rößel) führt.

Die nächste Bahnstation ist Bzowiec (Beiswalde) an der Bahnlinie 221 von Gutkowo (Göttkendorf) bei Olsztyn (Allenstein) nach Braniewo (Braunsberg).

Amtsbezirk Wolfsdorf
Am 21. Mai 1874 wurde Wolfsdorf Amtsdorf und namensgebend für einen Amtsbezirk innerhalb des Landkreises Heilsberg. Ihm gehörten anfangs acht Kommunen zu:

Sechs Kommunen blieben bis 1945 in den Amtsbezirk eingegliedert. Heute sind sie auf die beiden Landgemeinden Lubomino (Arnsdorf), Świątki (Heiligenthal) und die Stadt- und Landgemeinde Dobre Miasto (Guttstadt) verteilt.

Kirchengemeinden

Evangelische Kirchengemeinde
Die zahlenmäßig wenigen evangelischen Kirchenglieder waren bis 1945 in das Kirchspiel Regerteln (heute polnisch: Rogiedle), bis 1894 in das Kirchspiel Guttstadt, eingepfarrt. Es gehörte zum Kirchenkreis Braunsberg  (Braniewo) in der Kirchenprovinz Ostpreußen der Kirche der Altpreußischen Union. Heute ist Olsztyn (Allenstein) die zuständige Pfarrei. Sie gehört zur Diözese Masuren der Evangelisch-Augsburgischen Kirche in Polen.

Katholische Kirchengemeinde
Die katholischen Kirchenglieder hatten und haben die Pfarrkirche vor Ort. Sie trägt den Namen Johannes des Täufers, ebenso wie die Pfarrei, die zum Dekanat Świątki (Heiligenthal) im Erzbistum Ermland der Katholischen Kirche in Polen gehört.

Persönlichkeiten
 Anton Grunwald (1921–2008), Gewerkschaftsfunktionär sowie Kommunalpolitiker und Bürgermeister der Stadt Aachen
 Alfred Kosing (1928–2020), marxistischer Philosoph

Besonderes
Ein Modell des Dorfes befindet sich in den Schauräumen des Kulturzentrums Ostpreußen in Ellingen.

Weblinks

 Website der Gmina Lubomino

Einzelnachweise

Ort der Woiwodschaft Ermland-Masuren
Gmina Lubomino

Wilczkowo (Lubomino)


Le Fonds Prince Albert est une organisation belge sans but lucratif qui offre des bourses aux jeunes professionnels belges afin de leur donner l'opportunité de réaliser un projet pour une entreprise belge dans le domaine du développement commercial international, en dehors de l'Europe. Le fonds est géré par la Fondation Roi Baudouin et dirigé par un comité composé d'anciens du Fonds et de représentants de la FEB-VBO, de la VOKA, de l'UWE et de BECI.

La bourse
Le Fonds Prince Albert offre une bourse de 12 mois.  La bourse comprend un mois de préparation en Belgique et 11 mois de stage à l'étranger (hors Europe occidentale). Avant leur départ, les boursiers participent à un programme de formation interculturelle développé spécialement pour le Fonds.

Chaque année, environ 20 à 30 jeunes sont sélectionnés parmi des centaines de candidatures au terme d'un processus de sélection rigoureux en plusieurs étapes. Les candidats doivent avoir moins de 30 ans au moment de la candidature et être de nationalité belge. Comme les candidats doivent également avoir au moins 3 ans d'expérience professionnelle, le programme n'est pas un stage et peut être considéré comme une alternative à un MBA.

À la fin du projet, le boursier doit faire un rapport sur son projet. Si le comité du fond émet un avis positif, le candidat reçoit le titre de "Lauréat du Fonds" lors d'une session académique en présence d'un membre de la famille royale belge.

Depuis sa création, le Fonds Prince Albert a permis à plus de 400 jeunes professionnels belges de développer des compétences et d'acquérir une expérience dans le domaine des affaires internationales et a aidé plus de 250 entreprises belges à promouvoir leurs produits et services en dehors de l'Europe.

Le Fonds Prince Albert ne peut être comparé au VIE français car le nombre de subventions est beaucoup plus limité, la mission doit se dérouler hors d'Europe, les participants doivent avoir déjà plusieurs années d'expérience professionnelle et la procédure de sélection du Fonds Prince Albert est beaucoup plus sélective.

Association ou organisme ayant son siège en Belgique

Fonds Prince Albert