Rock flour, or glacial flour, consists of fine-grained, silt-sized particles of rock, generated by mechanical grinding of bedrock by glacial erosion or by artificial grinding to a similar size. Because the material is very small, it becomes suspended in meltwater making the water appear cloudy, which is sometimes known as glacial milk.

When the sediments enter a river, they turn the river's colour grey, light brown, iridescent blue-green, or milky white. If the river flows into a glacial lake, the lake may appear turquoise in colour as a result. When flows of the flour are extensive, a distinct layer of a different colour flows into the lake and begins to dissipate and settle as the flow extends from the increase in water flow from the glacier during snow melts and heavy rain periods. Examples of this phenomenon may be seen at Lake Pukaki and Lake Tekapo in New Zealand, Lake Louise, Moraine Lake, Emerald Lake, and Peyto Lake in Canada, Gjende lake in Norway, and several lakes (among others, Nordenskjöld and Pehoé) in Chile's Torres del Paine National Park, and many lakes in the Cascade Range of Washington State (including Diablo Lake, Gorge Lake, and Blanca Lake).

Formation

Typically, natural rock flour is formed during glacial migration, where the glacier grinds against the sides and bottom of the rock beneath it, but also is produced by freeze-and-thaw action, where the act of water freezing and expanding in cracks helps break up rock formations. Multiple cycles create a greater amount.

Although clay-sized, the flour particles are not clay minerals but typically ground up quartz and feldspar. Rock flour is carried out from the system via meltwater streams, where the particles travel in suspension. Rock flour particles may travel great distances either suspended in water or carried by the wind, in the latter case forming deposits called loess.

Agricultural use

Rock flour, artificial or natural, is a source of plant micronutrients (minerals trace elements) widely used in organic farming practices. Synonyms in this case include rock dust, rock powders, rock minerals, and mineral fines.

The igneous rocks basalt and granite often contain the highest mineral content, whereas limestone, considered inferior in this consideration, is often deficient in the majority of essential macro-compounds, trace elements, and micronutrients.

Background
Soil remineralization (in the sense of re-incorporating minerals, different from remineralisation in biogeochemistry) creates fertile soils by returning minerals to the soil which have been lost by erosion, leaching, and or over-farming. It functions the same way that the Earth does: during an Ice Age, glaciers crush rock onto the Earth's soil mantle, and winds blow the dust in the form of loess all over the globe. Volcanoes erupt, spewing forth minerals from deep within the Earth, and rushing rivers form mineral-rich alluvial deposits.

Rock dust is added to soil to improve fertility and has been tested since 1993 at the Sustainable Ecological Earth Regeneration Centre (SEER Centre) in Straloch, near Pitlochry, in Perth and Kinross, Scotland. Further testing has been undertaken by James Cook University, Townsville, Far North Queensland.

History

Thomas J. Goreau who wrote the book Geotherapy believed that mafic/ultra-mafic rock flour had a powerful effect in restoring trace minerals to soils, which increases the health and vigour of the Microorganism, Plantae, Animalia pathway and also sequesters carbon.  An early experimenter was the German miller, Julius Hensel, author of Bread from Stones, who reported successful results with steinmehl (stonemeal) in the 1890s. His ideas were not taken up due to technical limitations and, according to proponents of his method, because of opposition from the champions of conventional fertilisers.

John D. Hamaker argued that widespread remineralization of soils with rock dust would be necessary to reverse soil depletion by current agriculture and forestry practice.

While this originally was an alternative concept, increasing mainstream research has been devoted to soil amendment and other benefits of rock flour application: for instance, a pilot project on the use of glacial rock, granite and basaltic fines by the U.S. Department of Agriculture exists at the Henry A. Wallace Beltsville Agricultural Research Center. The SEER Centre in Scotland is a leading source of information on the use of rock dusts and mineral fines. The Soil Remineralization Forum was established with sponsorship from the Scottish Environment Protection Agency and has commissioned a portfolio of research into the benefits of using mineral fines. The Forum provides an interface among research, environmentalists, and industry.

Research

SEER's research claims that the benefits of adding rockdust to soil include increased moisture-holding properties in the soil, improved cation exchange capacity and better soil structure and drainage. Rockdust also provides calcium, iron, magnesium, phosphorus and potassium, plus trace elements and micronutrients. By replacing these leached minerals it is claimed that soil health is increased and that this produces healthier plants.

Composition
Silicon is thought to be the major element effecting the strength of cell wall development. However it is the amount of available silica that has a dramatic effect on the plant strength and subsequent health. To highlight this, plants that are grown in very sandy soils, (being high in non available silica), often require a silica based fertiliser to provide available silicon.  Silicon comes in silicon multi-oxide molecules (e.g. SiO2, SiO4, SiO6, and SiO8). Each molecule shape is thought to pack in different ways to allow different levels of availability.

Often phosphorus is locked in soils due to many years of application of traditional fertilisers. The use of micronutrient-rich fertiliser enables plants to access locked phosphorus.

The elements high in available 2+ valence electrons, calcium, iron and magnesium in particular contribute to paramagnetism in soil which aid in cation exchange capacity.

The calcium and magnesium in high quality have the ability to neutralise pH in soils, in effect acting as a liming agent.

Application
Rock dust can be applied to soil by hand application, via broadcast spreader or by fertigation. Where possible the rockdust can be worked into the ground either physically or by using water to wash in.

In some soils which display poor levels of nutrients, application rates of 10 tonnes per hectare are required. In Australia, namely the Riverland, Riverina, Langhorne Creek, Barossa and McLaren Vale regions, rates are 3–5 tonnes per hectare. In a garden application, this might equate to 400 grams per square metre.

See also

 Diatomaceous earth
 Greensand, used as a source of potassium
 Organic farming
 Organic fertilizer
 Phosphorite, also called rock phosphate
 Soil conditioner

References

External links
Remineralize the Earth – "non-profit organization incorporated to disseminate ideas and practice about soil remineralization"
Julius Hensel by John Mann
The USGS Glossary of Glacial Terminology

Glaciology
Soil
Agronomy
Organic fertilizers
Soil improvers

Rock flour


نادين سليمان البدير (4 أكتوبر 1980  -)، كاتبة صحافية وإعلامية سعودية من مدينة العلا الواقعة في المنطقة الغربية من المملكة. تعمل معدة ومقدمة برامج تلفزيونية، إذ تقدم حاليًا البرنامج الحواري الأسبوعي «اتجاهات» الذي يبث عبر قناة روتانا خليجية. وكانت قدمت قبله برنامج «مساواة» في قناة الحرة.

النشأة والمسيرة
هي الابنة الأولى لنبيلة الناظر ورجل الأعمال سليمان البدير. تقيم حاليا في الرياض. بدأت الكتابة في صحيفة عكاظ ثم انتقلت إلى مجلة المجلة ثم صحيفة الوطن السعودية قبل أن تقدم برنامجا بعنوان «مساواة» على قناة الحرة والذي كان من فكرتها وإعدادها وتقديمها واعتبر البرنامج الأول في الخليج الذي يناقش مشاكل المرأة بدون مواربة ومجاملة ويتحدث بصراحة وجرأة عن مساواتها الكاملة بالرجل. وذلك بالتزامن مع نشر نادين لمقالات في مطبوعات عربية عديدة أهمها جريدة المصري اليوم وجريدة الراي الكويتية.

في سبتمبر من العام 2011 انتقلت للعمل في قناة روتانا خليجية التي يملكها الأمير السعوي الوليد بن طلال لتقدم برنامجا سياسيا اجتماعيا جريئا يعالج القضايا السعودية والعربية، هو برنامج اتجاهات الذي شكل ولا يزال يشكل مادة خصبة للصحافة والمواقع الإلكترونية، خاصة وأنه يطرح مواضيع سياسية واجتماعية ودينية حساسة تقدمها إعلامية سعودية.

تهتم نادين البدير بقضايا الليبرالية الاجتماعية والسياسية وبقضايا النساء في المجتمعات العربية والتحديات التي تواجههن والتمييز الذي يقع عليهن.

انتقدت نادين الليبراليين الخليجيين عموما والسعوديين خصوصا بأنهم لا ينهجون في حياتهم الخاصة المبادئ التي يدعون إليها، مثل الالتزام بزوجة واحدة أو السماح لزوجاتهم وبناتهم بالخروج والاختلاط بالرجال في المنتديات العامة، كما أنتقدت النساء ممن تُنادين بالحريات والليبرالية بأنهن لا يمارسن ما يدعون إليه.

في مقال له انتقدها أحد الكتاب الكويتيين واصفًا إياها بأنها «من الكاتبات المتحررات أكثر من اللازم» حسب تعبيره. كما وصفها بأنها «تسعى لأن تكون نوال السعداوي بصبغة خليجية».

عُرفت عن نادين البدير دعوتها لاكتفاء الرجال بزوجة واحدة، وانتقادها لإصرار المتدينين والمحافظين في العالم العربي والإسلامي على السماح بتعدد الزوجات. ومن بين مانشرته في هذا الصدد مقال في جريدة المصري اليوم بعنوان «أنا وأزواجي الأربعة» في ديسمبر 2009، في ماوصف بمحاولة منها لالقاء الضوء على المعاملة السيئة التي تلقاها النساء على يد بعض الأزواج. ليرفع خالد فؤاد حافظ، وهو محام ورئيس حزب الشعب الديمقراطي في مصر، دعوى قضائية على جريدة المصري اليوم لنشرها المقال متهمًا الجريدة والكاتبة «بالترويج للفحشاء والتشجيع على الفجور»، إلا أن رئيس تحرير الجريدة مجدي الجلاد قال «أن الكاتبة تعبر عن أفكارها وآرائها بشكل ساخر» واصفًا إياها بالجيدة والممتازة لافتًا أن الجريدة «لن تمنع كاتبة بسبب محامى أساء التأويل أو يسعى للشهرة أو ليس لديه قدرة على قراءة المقالات».

المراجع

وصلات خارجية
 مقالات نادين البدير في شفاف الشرق الأوسط، تاريخ الولوج 27 مارس 2011
 حوار مع نادين البدير في صحيفة أوان الكويتية، بتاريخ 20 أبريل 2008
 مقالات نادين البدير في جريدة الراي.
 مقالات نادين البدير في جريدة الوقت البحرينية.

أشخاص على قيد الحياة
أشخاص من العلا (السعودية)
إعلاميات سعوديات
صحفيات سعوديات
ليبراليون سعوديون
مذيعات سعوديات
مغتربون سعوديون في الإمارات العربية المتحدة
مواليد 1400 هـ
مواليد 1980
نسويون سعوديون

نادين البدير


Lívia Elektra é uma artista multifacetada que se destaca como cantora, fotógrafa e pioneira no mundo das NFTs. Sua presença nos holofotes cresceu especialmente por sua atuação como vocalista da banda Fake Number.

Considerada em 2010 uma das 100 pessoas mais influentes da música brasileira  a pelo Twitter, Elektra ficou conhecida no Brasil como vocalista da banda Fake Number banda teen de grande sucesso nos anos 2000 e uma das primeiras bandas brasileiras de vocal feminino no Pop Rock.

Com 17 anos de carreira na música e inumeros prêmios, Elektra também atua como fotógrafa profissional a 7 anos, especializada na área musical, trabalhou junto a artistas de nomes consagrados na música internacional e brasileira, como: Wesley Safadão, Claudia Leitte, Marilia Mendonça, Simone e Simara, Maiara & Maraisa, Luísa Sonza, Lexa, Dilsinho, Leo Santana, Marcelo Falcão e outros.

Carreira Musical
Elektra começou a cantar, compor e tocar violão com 12 anos de idade em Lorena, no interior de São Paulo.
Mas foi com 14 anos que montou a banda "Fake Number" e se mudou para a capital paulista atrás do seu sonho.

Como vocalista da banda Fake Number: Compositora de todas as músicas da banda, Elektra ganhou prêmios incluindo o de "Melhor CD nacional de 2010" pela MTV, "Melhor Cantora Nacional", "Melhor Banda Nacional", "Melhor Clipe", "Melhor Myspace", "Melhor Comunidade no Orkut" pela premiação mais importante do underground brasileiro, o Zona Punk. Em 2009 a banda assinou contrato com a Universal Music / Arsenal Music e lançou seu CD com direção artística de Rick Bonadio e produção de Lampadinha.

Em 2010 Fake Number liderou a lista de álbuns mais baixados da internet com o álbum Fake Number. e Elektra foi convidada pela MTV para fazer uma homenagem ao Charlie Brown Jr. e Raimundos comemorando os 20 anos da emissora, cantando ao vivo na premiação mais importante do Brasil, o VMB (Video Music Brasil), ela também se apresentou junto com a banda Fresno no "Meus Prêmios Nick 2010". Elektra e a banda fizeram turnê no Brasil com Paramore, MxPx, Millencolin, New Found Glory e bandas nacionais como Nxzero, Fresno, Charlie Brown Jr. e Skank.

Ela foi eleita uma das 100 pessoas da música mais influentes do Brasil no twitter em 2010, no mesmo ano foi colunista da revista TodaTeen para contar suas experiências no meio musical. Em 2011 o novo single "Primeira Lembrança" ficou mais de 1 mês entre os 5 mais votados do Top 10 MTV e concorreu a "Hit do ano" e "Melhor Fade Out" no VMB. Em 2014 ela fez sua primeira turnê internacional, foram mais de 50 shows por cidades do México cantando versões em Espanhol de suas músicas e arrecadando dinheiro para fundações que apoiam crianças com síndrome de down.

Atualmente como vocalista da banda VENVS, foi convidada pela Roc Nation, gravadora fundada por Jay-Z em parceria com o time de futebol Italiano A.C.MILAN para se apresentar no festival From Milan With Love: Next Gen.
A potência do futebol italiano A.C. Milan e a Roc Nation, a empresa de entretenimento mais proeminente do mundo, fizeram uma parceria para criar 'From Milan with Love: Next Gen', o especial de 90 minutos, que foi transmitido no Tidal, Milan TV, AC Milan Official App e canais sociais, bem como Weibo, Toutiao, Douyin, Dongquidi e WeChat, foram apresentados pelo produtor premiado com o GRAMMY DJ Khaled, onde apenas onze artistas foram convocados pelo mundo para performar suas músicas. VENVS foi a única banda brasileira a se apresentar no festival.

Carreira Fotografica

Em 2016 sua carreira como fotógrafa e roteirista começou a ganhar reconhecimento no Brasil, visando o mesmo nicho musical, Elektra se especializou em trabalhar como fotógrafa de capas de Álbuns musicais, singles e videoclipes. Trabalhou como fotógrafa dos maiores artistas brasileiros como Wesley Safadão, Claudia Leitte, Dilsinho, Tony Salles, Lexa, Giulia Be, Solange Almeida, Lauana Prado, Paula Mattos, Gustavo Mioto, Leo Santana, Dennis DJ, Vitão, Luísa Sonza, Simone e Simaria, Mar Aberto, Kevinho, Marcelo Falcão O Rappa, Jerry Smith, Kekel, MC Zaac, Aldair Playboy entre outros.

Após ganhar visibilidade na fotografia do cenários musical, Elektra começou a trabalhar com grandes marcas para fotografar e ser influenciadora de suas campanhas virtuais como Calvin Klein, Motorola, Canon, Skol, Amstel, Philips, Telecine, BlablaCar, Trident, Adidas, Rayban, Tagima, Jack Daniels, Credicard, Sky, Rappi, Badoo, Doritos, SkyScanner, Grand Hyatt Hotel e outras…
Como roteirista escreveu roteiros de videoclipes para artistas brasileiros como Marília Mendonça, Maiara e Maraisa, Anitta, Claudia Leitte, Dennis DJ, Wesley Safadão, Onze 20 entre outros.

Em dezembro de 2021 foi convidada pela plataforma americana de fotografia SuperRare para fazer parte dos fotógrafos da plataforma, sendo a primeira fotografia do Brasil a ser convidada. Hoje apenas Elektra e mais uma fotógrafa representam o Brasil como parte do casting da plataforma.

Em 2022 teve seu trabalho exposto em um outdoor na MELROSE AVENUE em Los Angeles, uma das avenidas mais famosas da cidade.

Em Fevereiro, convidada pela plataforma SuperRare para a maior exibição de fotografia NFT do mundo onde foram convidados apenas 50 fotógrafos sendo ela a única do Brasil.

Recentemente foi convidada diretamente por Keith Grossman, presidente da revista TIME, uma das maiores revistas americanas, para expor o seu trabalho em Liverpool no Reino Unido. A exibição acontece de Abril a Outubro de 2022 no lar das obras de arte pop e contemporâneas mais procuradas da atualidade, a Adelia Art Gallery.

Sua proxima exibição acontece agora no mês de março onde foi convidada pela World Of Woman e Vinci Airports para expor o seu trabalho em mais de 20 aeroportos espalhados pelo mundo ao lado de outras 22 artistas do mundo todo.

Fotógrafas do Brasil

Livia Elektra


දෙහිවල අරියධම්ම තෙරණුවෝ යනු බෞද්ධ භික්ෂුවක් වන්නාහ. සිරි වජිරඥාන ධර්මායතනය මහරගමහි වැඩවසයි.

චරිතාපදානය

සංක්‍ෂිප්ත විස්තරය
දෙහිවල අරියධම්ම තෙරණුවෝ කොළඹ නාලන්දා විද්‍යාලයයේ ආදි සිසුවෙකි.

ආශ්‍රිත
කොළඹ නාලන්දා විද්‍යාලයයේ ආදි සිසු බෞද්ධ භික්ෂූන්

ශ්‍රී ලාංකික භික්ෂූහූ
බෞද්ධ දාර්ශනිකයන්
නූතන බෞද්ධ ගත්කතුවරු
චරිත කතා
ලාංකික සිංහලයෝ
ආදි නාලන්දියයෝ

දෙහිවල අරියධම්ම තෙරණුවෝ


Alfred Charles Chabert ( 1836 - 1916 ) fue un botánico francés . Sintió a una edad temprana pasión por la botánica. En 1848, a los doce años, en compañía de su amigo y botánico André Songeon (1826-1905), realizar exploraciones naturalistas por la región

Honores

Epónimos
 (Cunoniaceae) Lamanonia chabertii (Pamp.) L.B.Sm.

 (Dipsacaceae) Knautia chabertii Szabó

 (Juncaceae) Luzula chabertii Rouy

 (Scrophulariaceae) Euphrasia chabertii Sennen & Sennen

 (Scrophulariaceae) Rhinanthus chabertii (Behrendsen) Kunz

Fuentes
 . 2003. Les botanistes et la flore de France: trois siècles de découvertes. Collection Archives (Muséum national d'histoire naturelle (France). Editor Muséum national d'histoire naturelle, 690 pp. ISBN 2856535488

Referencias

Enlaces externos

Botánicos de Francia del siglo XIX
Botánicos de Francia del siglo XX
Nacidos en Chambéry
Fallecidos en París

Alfred Charles Chabert


إيريكا سواجيري  (بالروماجي: Erika Sawajiri) هي ممثلة ومغنية يابانية ولدت يوم 8 أبريل 1986 بنيريما، طوكيو.

كانت بدايات إيريكا سنة 1999 كعارضة أزياء في بعض المجلات وفي سنة 2002 عملت كممثلة للمرة الأولى في فلم «مونداي ن وناي واتاشيتاشي» ثم توالت مسيرة العطاء لديها بعد ذلك، بيد أن الكثيرين يجمعون على أن أهم دور قامت به هو دور «أيا كيتو» سنة 2005 في دراما «لتر من الدموع» والذي يحكي قصة حقيقية عن ايا التي أصيبت بمرض عصبي في سن مبكرة (15 عاما) وتحكي به معاناتها مع مرضها حتى وفاتها وهذا الدور حققت إيريكا من ورائه مجموعة من الجوائز.

كما حققت شهرة واسعة بدورها في دراما«أغنية للشمس» حيث لعبت دور البطولة المطلق لشخصية كاورو أماني ناهيك عن دورها في فيلم شينوبي حيث لعبت دور هوتاروبي، وفي يناير 2009 تزوجت إيريكا بتسويوشي تاكاشيرو ذو ال 44 عاما. اما بخصوص مشوارها الغنائي فقد غنت إيريكا العديد من الأغاني التي لاقت شهرة عالمية سواء داخل اليابان أو خارجها.

لائحة بأسماء الأعمال السينمائية التي شاركت فيها إيريكا سواجيري

الدراما :
 لتر من الدموع "2005"
 نورت بوينت - فريندس "2003"
 هيتوناتسو نو بابا أي "2003"
أصبحت اما "2017"

الأفلام :
 كلوزيد نوت "2007"
 غوست ترين "2006"
 تيغامي "2006"
 شوغار أند سبايس - فومي زيكا "2006"
 تينشي نو تاماغو "2006"
 شاري "2006"
 ماميا كيوداي / ماميا بروذرز "2006"
 باشيغي "2005"
 أشوراجو نو هيتومي "2005"
 شينوبي " 2005"
 مونداي نو ناي واتاشيتاشي "2002"

وصلات خارجية

أشخاص على قيد الحياة
أشخاص من أصل جزائري
أشخاص من طوكيو
أشخاص من نيريما (طوكيو)
عارضات أزياء يابانيات
فرنسيون من أصل أمازيغي
فنانو سوني ميوزك إنترتينمنت اليابان
مغنون من طوكيو
مغنون يابانيون في القرن 21
مغنيات بوب يابانيات
مغنيات في القرن 21
مغنيات يابانيات في القرن 21
ممثلات أفلام يابانيات
ممثلات تلفزيون يابانيات
ممثلات مسرح يابانيات
ممثلات يابانيات
مواليد 1986
مواليد في نيريما (طوكيو)

إريكا سواجيري


The emerging church, sometimes wrongly equated with the "emergent movement" or "emergent conversation", is a Christian movement of the late 20th and early 21st century. Emerging churches can be found around the globe, predominantly in North America, Western Europe, Australia, New Zealand, and Africa. Members come from a number of Christian traditions. Some attend local independent churches or house churches while others worship in traditional Christian denominations.
The emerging church favors the use of simple story and narrative. Members of the movement often place a high value on good works or social activism, including missional living. Proponents of the movement believe it transcends labels such as "conservative" and "liberal"; it is sometimes called a "conversation" to emphasize its developing and decentralized nature, its range of standpoints, and commitment to dialogue. Participants seek to live their faith in what they believe to be a "postmodern" society. Disillusionment with the organized and institutional church has led participants to support the deconstruction of modern Christian worship and evangelism, and the nature of modern Christian community.

Definitions and terminology
Participants in the movement may be Protestant, post-Protestant, Catholic, or evangelical post-evangelical, liberal Christian, post-liberal, conservative, and post-conservative, anabaptist, adventist, reformed, charismatic, neocharismatic, and post-charismatic. Proponents, however, believe the movement transcends such "modernist" labels of "conservative" and "liberal," calling the movement a "conversation" to emphasize its developing and decentralized nature, its vast range of standpoints, and its commitment to dialogue. Participants seek to live their faith in what they believe to be a "postmodern" society. What those involved in the conversation mostly agree on is their disillusionment with the organized and institutional church and their support for the deconstruction of modern Christian worship, modern evangelism, and the nature of modern Christian community.

Some have noted a difference between the terms "emerging" and "Emergent." While emerging is a wider, informal, church-based, global movement, Emergent refers to a specific, structured organization, the Emergent Village, associated with Brian McLaren, and has also been called the "Emergent stream".

Key themes of the emerging church are couched in the language of reform, Christian Praxis-oriented lifestyles, post-evangelical thought, and incorporation or acknowledgment of Christian political and postmodern Christian elements. Many of the movement's participants use terminology that originates from postmodern literary theory, social network theory, narrative theology, and other related fields.

Stuart Murray states:

Ian Mobsby observes:

Similar labels
Although some emergent thinkers such as Brian McLaren and other Christian scholars such as D. A. Carson use "emerging" and "emergent" as synonyms, a large number of participants in the emerging church movement maintain a distinction between them. The term emergent church was coined in 1981 by Catholic political theologian, Johann Baptist Metz for use in a different context. "Emergent" is sometimes more closely associated with Emergent Village. Those participants in the movement who assert this distinction believe "emergents" and "emergent village" to be a part of the emerging church movement but prefer to use the term "emerging church" to refer to the movement as a whole while using the term "emergent" in a more limited way, referring to Brian McLaren and Emergent Village.

Many of those within the emerging church movement who do not closely identify with "emergent village" tend to avoid that organization's interest in radical theological reformulation and focus more on new ways of "doing church" and expressing their spirituality. Mark Driscoll and Scot McKnight have now voiced concerns over Brian McLaren and the "emergent thread." Other evangelical leaders such as Shane Claiborne have also come to distance himself from the emerging church movement, its labels and the "emergent brand".

Some observers consider the "emergent stream" to be one major part within the larger emerging church movement. This may be attributed to the stronger voice of the 'emergent' stream found in the US which contrasts the more subtle and diverse development of the movement in the UK, Australia and New Zealand over a longer period of time. In the US, some Roman Catholics have also begun to describe themselves as being part of the emergent conversation. As a result of the above factors, the use of correct vocabulary to describe a given participant in this movement can occasionally be awkward, confusing, or controversial. Key voices in the movement have been identified with Emergent Village, thus the rise of the nomenclature "emergent" to describe participants in the movement.

Marcus Borg defines the term "emerging paradigm" in his 2003 book The Heart of Christianity. He writes  Borg provides a compact summary of this "emerging paradigm" as:

History
Although the history is little known in the US, there was a strong current of emerging churches in the UK and elsewhere that preceded the US Emergent organization. This began with Mike Riddell and Mark Pierson in New Zealand from 1989, and with a number of practitioners in the UK including Jonny Baker, Ian Mobsby, Kevin, Ana and Brian Draper, and Sue Wallace amongst others, from around 1992. The influence of the Nine O'Clock Service has is generally unacknowledged—perhaps owing to the abuse by its leader which led to the group's demise—yet much that was practised there was influential on early proponents of alternative worship. The US organization emerged in the late 1990s.

What is common to the identity of many of these emerging church projects that began in Australia, New Zealand and the United Kingdom, is that they developed with very little central planning on behalf of the established denominations. They occurred as the initiative of particular groups wanting to start new contextual church experiments, and are therefore very 'bottom up'. Murray says that these churches began in a spontaneous way, with informal relationships formed between otherwise independent groups and that many became churches as a development from their initial more modest beginnings.

Values and characteristics

Trinitarian based values
Gibbs and Bolger interviewed a number of people involved in leading emerging churches and from this research have identified some core values in the emerging church, including desires to imitate the life of Jesus; transform secular society; emphasise communal living; welcome outsiders; be generous and creative; and lead without control. Ian Mobsby suggests Trinitarian Ecclesiology is the basis of these shared international values.

Ian Mobsby also suggests that the Emerging Church is centred on a combination of models of Church and of Contextual Theology that draw on this Trinitarian base: the Mystical Communion and Sacramental models of Church, and the Synthetic and Transcendent models of Contextual Theology.

According to Ian Mobsby, the Emerging Church has reacted to the missional needs of postmodern culture and re-acquired a Trinitarian basis to its understanding of Church as Worship, Mission and Community. He argues this movement is over and against some forms of conservative evangelicalism and other reformed ecclesiologies since the enlightenment that have neglected the Trinity, which has caused problems with certainty, judgementalism and fundamentalism and the increasing gap between the Church and contemporary culture.

Post-Christendom mission and evangelism
According to Stuart Murray, Christendom is the creation and maintenance of a Christian nation by ensuring a close relationship of power between the Christian Church and its host culture. Today, churches may still attempt to use this power in mission and evangelism.  The emerging church considers this to be unhelpful. Murray summarizes Christendom values as: a commitment to hierarchy and the status quo; the loss of lay involvement; institutional values rather than community focus; church at the centre of society rather than the margins; the use of political power to bring in the Kingdom; religious compulsion; punitive rather than restorative justice; marginalisation of women, the poor, and dissident movements; inattentiveness to the criticisms of those outraged by the historic association of Christianity with patriarchy, warfare, injustice and patronage; partiality for respectability and top-down mission; attractional evangelism; assuming the Christian story is known; and a preoccupation with the rich and powerful.

The emerging church seeks a post-Christendom approach to being church and mission through: renouncing imperialistic approaches to language and cultural imposition; making 'truth claims' with humility and respect; overcoming the public/private dichotomy; moving church from the center to the margins; moving from a place of privilege in society to one voice amongst many; a transition from control to witness, maintenance to mission and institution to movement.

While some Evangelicals emphasize eternal salvation, many in the emerging church emphasize the here and now. In the face of criticism, some in the emerging church respond that it is important to attempt a "both and" approach to redemptive and incarnational theologies. Some Evangelicals and Fundamentalists are perceived as "overly redemptive" and therefore in danger of condemning people by communicating the Good News in aggressive and angry ways. A more loving and affirming approach is proposed in the context of post-modernity where distrust may occur in response to power claims. It is suggested that this can form the basis of a constructive engagement with 21st century post-industrial western cultures. According to Ian Mobsby, the suggestion that the emerging church is mainly focused on deconstruction and the rejection of current forms of church should itself be rejected.

Postmodern worldview and hermeneutics
The emerging church is a response to the perceived influence of modernism in Western Christianity. As some sociologists commented on a cultural shift that they believed to correspond to postmodern ways of perceiving reality in the late 20th century, some Christians began to advocate changes within the church in response. These Christians saw the contemporary church as being culturally bound to modernism. They changed their practices to relate to the new cultural situation. Emerging Christians began to challenge the modern church on issues such as: institutional structures, systematic theology, propositional teaching methods, a perceived preoccupation with buildings, an attractional understanding of mission, professional clergy, and a perceived preoccupation with the political process and unhelpful jargon ("Christian-ese").

As a result, some in the emerging church believe it is necessary to deconstruct modern Christian dogma. One way this happens is by engaging in dialogue, rather than proclaiming a predigested message, believing that this leads people to Jesus through the Holy Spirit on their own terms. Many in the movement embrace the missiology that drives the movement in an effort to be like Christ and make disciples by being a good example. The emerging church movement contains a great diversity in beliefs and practices, although some have adopted a preoccupation with sacred rituals, good works, and political and social activism. Much of the Emerging Church movement has also adopted the approach to evangelism which stressed peer-to-peer dialogue rather than dogmatic proclamation and proselytizing.

A plurality of Scriptural interpretations is acknowledged in the emerging church movement. Participants in the movement exhibit a particular concern for the effect of the modern reader's cultural context on the act of interpretation echoing the ideas of postmodern thinkers such as Jacques Derrida and Stanley Fish. Therefore a narrative approach to Scripture, and history are emphasized in some emerging churches over exegetical and dogmatic approaches (such as that found in systematic theology and systematic exegesis), which are often viewed as reductionist. Others embrace a multiplicity of approaches.

Generous orthodoxy
Some emerging church leaders see interfaith dialogue a means to share their narratives as they learn from the narratives of others. Some Emerging Church Christians believe there are radically diverse perspectives within Christianity that are valuable for humanity to progress toward truth and a better resulting relationship with God, and that these different perspectives deserve Christian charity rather than condemnation.

Centered set
The movement appropriates set theory as a means of understanding a basic change in the way the Christian church thinks about itself as a group. Set theory is a concept in mathematics that allows an understanding of what numbers belong to a group, or set. A bounded set would describe a group with clear "in" and "out" definitions of membership. The Christian church has largely organized itself as a bounded set, those who share the same beliefs and values are in the set and those who disagree are outside.

The centered set does not limit membership to pre-conceived boundaries. Instead, a centered set is conditioned on a centered point. Membership is contingent on those who are moving toward that point. Elements moving toward a particular point are part of the set, but elements moving away from that point are not. As a centered-set Christian membership would be dependent on moving toward the central point of Jesus. A Christian is then defined by their focus and movement toward Christ rather than a limited set of shared beliefs and values.

John Wimber utilized the centered set understanding of membership in his Vineyard Churches. The centered set theory of Christian Churches came largely from missional anthropologist Paul Hiebert. The centered set understanding of membership allows for a clear vision of the focal point, the ability to move toward that point without being tied down to smaller diversions, a sense of total egalitarianism with respect for differing opinions, and an authority moved from individual members to the existing center.

Authenticity and conversation
The movement favors the sharing of experiences via testimonies, prayer, group recitation, sharing meals and other communal practices, which they believe are more personal and sincere than propositional presentations of the Gospel. Teachers in the Emerging Church tend to view the Bible and its stories through a lens which they believe finds significance and meaning for their community's social and personal stories rather than for the purpose of finding cross-cultural, propositional absolutes regarding salvation and conduct.

The emerging church claims they are creating a safe environment for those with opinions ordinarily rejected within modern conservative evangelicalism and fundamentalism. Non-critical, interfaith dialog is preferred over dogmatically-driven evangelism in the movement. Story and narrative replaces the dogmatic:

Those in the movement do not engage in aggressive apologetics or confrontational evangelism in the traditional sense, preferring to encourage the freedom to discover truth through conversation and relationships with the Christian community.

Missional living

Participants in this movement assert that the incarnation of Christ informs their theology. They believe that as God entered the world in human form, adherents enter (individually and communally) into the context around them and aim to transform that culture through local involvement. This holistic involvement may take many forms, including social activism, hospitality and acts of kindness. This beneficent involvement in culture is part of what is called missional living. Missional living leads to a focus on temporal and social issues, in contrast with a perceived evangelical overemphasis on salvation.

Drawing on research and models of contextual theology, Mobsby asserts that the emerging church is using different models of contextual theology than conservative evangelicals, who tend to use a "translation" model of contextual theology (which has been criticized for being colonialist and condescending toward other cultures); the emerging church tends to use a "synthetic" or "transcendent" model of contextual theology. The emerging church has charged many conservative evangelical churches with withdrawal from involvement in contextual mission and seeking the contextualization of the gospel.

Many emerging churches have put a strong emphasis on contextualization and, therefore, contextual theology. Contextual theology has been defined as "A way of doing theology in which one takes into account: the spirit and message of the gospel; the tradition of the Christian people; the culture in which one is theologising; and social change in that culture." Emerging churches, drawing on this synthetic (or transcendent) model of contextual theology, seek to have a high view towards the Bible, the Christian people, culture, humanity and justice. It is this "both ... and" approach that distinguishes contextual theology.

Emerging communities participate in social action, community involvement, global justice and sacrificial hospitality in an effort to know and share God's grace. At a conference entitled "The Emerging Church Forum" in 2006, John Franke said: "The Church of Jesus Christ is not the goal of the Gospel, just the instrument of the extension of God's mission", and: "The Church has been slow to recognize that missions  a program the Church administers, it is the very core of the Church's reason for being." This focus on missional living and practicing radical hospitality has led many emerging churches to deepen what they are doing by developing a rhythm of life, and a vision of missional loving engagement with the world.

Communitarian or egalitarian ecclesiology
Proponents of the movement communicate and interact through fluid and open networks because the movement is decentralized with little institutional coordination. Because of the participation values named earlier, being community through participation affects the governance of most Emerging Churches. Participants avoid power relationships, attempting to gather in ways specific to their local context. In this way some in the movement share with the house church movements a willingness to challenge traditional church structures/organizations though they also respect the different expressions of traditional Christian denominations.

International research suggests that some Emerging Churches are utilizing a Trinitarian basis to being church through what Avery Dulles calls 'The Mystical Communion Model of Church'.
 Not an institution but a sorority.
 Church as interpersonal community.
 Church as a sisterhood of individual congregations (unified bride of Christ), and as a fellowship of people in family with God and with one another (brothers and sisters) in Christ.
 Connects strongly with the mystical 'body of Christ' as a communion of the spiritual life of faith, hope and charity.
 Resonates with Aquinas' notion of the Church as the principle of unity that dwells in Christ and in us, binding us together and in him.
 All the external means of grace, (sacraments, scripture, laws etc.) are secondary and subordinate; their role is simply to dispose people for an interior union with God effected by grace.

Dulles sees the strength in this approach being acceptable to both Protestant and Catholic:

Creative and rediscovered spirituality
This can involve everything from expressive, neocharismatic style of worship and the use of contemporary music and films to more ancient liturgical customs and eclectic expressions of spirituality, with the goal of making the church gathering reflect the local community's tastes.

Emerging church practitioners are happy to take elements of worship from a wide variety of historic traditions, including traditions of the Catholic, Anglican and Eastern Orthodox Churches, and Celtic Christianity. From these and other religious traditions emerging church groups take, adapt and blend various historic church practices including liturgy, prayer beads, icons, spiritual direction, the labyrinth, and . The Emerging Church is also sometimes called the "Ancient-Future" church.

One of the key social drives in Western post-industrialised countries, is the rise in new-"old" forms of mysticism. This rise in spirituality appears to be driven by the effects of consumerism, globalisation and advances in information technology. Therefore, the Emerging Church is operating in a new context of postmodern spirituality, as a new form of mysticism. This capitalizes on the social shift in starting assumptions from the situation that most are regarded as materialist/atheist (the modern position), to the fact that many people now believe in and are searching for something more spiritual (postmodern view). This has been characterised as a major shift from religion to spirituality.

In the new world of 'spiritual tourism', the Emerging Church Movement is seeking to missionally assist people to shift from being spiritual tourists to Christian pilgrims. Many are drawing on ancient Christian resources recontextualised into the contemporary such as contemplation and contemplative forms of prayer, symbolic multi-sensory worship, story telling and many others. This again has required a change in focus as the majority of unchurched and dechurched people are seeking 'something that works' rather than something that is 'true'.

Use of new technologies
Emerging-church groups use the Internet as a medium of decentralized communication. Church websites are used as announcement boards for community activity, and they are generally a hub for more participation based new technologies such as blogs, Facebook groups, Twitter accounts, etc. The use of the blog is an especially popular and appropriate means of communication within the Emerging church. Through blogs, members converse about theology, philosophy, art, culture, politics, and social justice, both among their local congregations and across the broader Emerging community. These blogs can be seen to embrace both sacred and secular culture side-by-side as an excellent example of the church's focus on contextual theology.

Morality and justice
Drawing on a more 'Missional Morality' that again turns to the synoptic gospels of Christ, many emerging-church groups draw on an understanding of God seeking to restore all things back into restored relationship. This emphasises God's graceful love approach to discipleship, in following Christ who identified with the socially excluded and ill, in opposition to the Pharisees and Sadducees and their purity rules.

Under this movement, traditional Christians' emphasis on either individual salvation, end-times theology or the prosperity gospel have been challenged. Many people in the movement express concern for what they consider to be the practical manifestation of God's kingdom on earth, by which they mean social justice. This concern manifests itself in a variety of ways depending on the local community and in ways they believe transcend "modernist" labels of "conservative" and "liberal." This concern for justice is expressed in such things as feeding the poor, visiting the sick and prisoners, stopping contemporary slavery, critiquing systemic and coercive power structures with "postcolonial hermeneutics," and working for environmental causes.

See also

 – theological term, the 'mission of God'
Models of Contextual Theology – About the book by Stephen B. Bevans

References

Sources

 Link to 1974 edition:

Citations

External links
Postmodernity and the Emerging Church Movement: Reading Room: Extensive online resources on the Emerging Church Movement (Tyndale Seminary)
The Emerging Church, Part One 8 July 2005, PBS Religion & Ethics NewsWeekly. Retrieved 29 July 2005.
The Emerging Church, Part Two 15 July 2005, PBS Religion & Ethics NewsWeekly. Retrieved 29 July 2005.
What is the Emerging Church? - 2006 guest lecture by Dr. Scot McKnight at Westminster Theological Seminary
Five Streams of the Emerging Church - Christianity Today article by Scot McKnight
The Emergent Mystique - Christianity Today feature by Andy Crouch
What Should We Think of the Emerging Church? Part One - Christian Post column by Albert Mohler
What Should We Think of the Emerging Church? Part Two - Christian Post column by Albert Mohler
An Interview with Tony Jones, National Coordinator of Emergent Village
 Emergent Village website

Missional Christianity
Evangelicalism
Christian movements
Christian terminology
Postmodern religion

Emerging church


Vedran Runje, (d. 10 Şubat 1976, Split), Hırvat eski millî kaleci.

Futbol kariyeri
Futboldaki ilk profesyonel lisansını Hırvatistan'ın Hajduk Split takımında forma giydiği dönemde aldı. Runje, 2 yıl kaldığı takımında başarılı grafiği ile dikkat çekmeye başladı ve 1998'de Belçika'nın R. Standard de Liège takımına transfer oldu. 2001 yılına kadar Belçika'da oynayan Runje, 3 yıllık sonra Fransız takımı Marseille ile 3 sezonluk anlaşma imzaladı. Runje, kariyerindeki en büyük başarıları da Fransa'da kazandı. 2 sezon üst üste yılın kalecisi seçilen oyuncu, Marsilya kalesini koruduğu dönemde takım halinde bir başarıya imza atamadı ve 2004 yılının sonunda tekrar Standart Liège'e transfer oldu. Belçika'da bir kez daha yılın kalecisi seçilen ve 2006 yılına kadar bu takımda forma giyen Runje, 2006-2007 sezonunun başında Beşiktaş'a transfer oldu. 2006-2007 sezonunu ligde en az gol yiyen kaleci olarak tamamladı. Bire birdeki başarısı, refleksleri, iyi açı kapatabilme özelliği ve tecrübesi onun her zaman iyi bir kaleci olmasındaki etkendir. 17 Haziran 2007'de Fransa'nın RC Lens takımına transfer oldu. Temmuz 2011 yılında futbolu bırakmıştır.

Kaynakça

Dış bağlantılar

 Beşiktaş Vedran Runje

1976 doğumlular
RC Lens futbolcuları
Hırvat futbolcular
Yaşayan insanlar
Hırvatistan millî futbol takımı futbolcuları
Olympique de Marseille futbolcuları
HNK Hajduk Split futbolcuları
R. Standard de Liège futbolcuları
Ligue 1 futbolcuları
Süper Lig futbolcuları
Pro League futbolcuları
Beşiktaş JK yabancı futbolcuları
Türkiye'deki gurbetçi futbolcular
Split doğumlu sporcular
Kaleci futbolcular

Vedran Runje


Bárbara Arenhart (født 4 oktober 1986 i Novo Hamburgo) er en brasiliansk håndboldmålmand som spiller for RK Krim og for Brasiliens kvindehåndboldlandshold.

Arenhart var med til VM i håndbold 2013 (kvinder), hvor Brasilien vandt guld, og hvor Bárbara blev kåret som turneringens bedste målmand.
Hun har tidligere spillet for BM Sagunto, Byåsen, Hypo Niederösterreich, HCM Baia Mare og Nykøbing Falster Håndboldklub.

Hun er kæreste med den brasilianske håndboldspiller Karoline de Souza.

Noter

Eksterne henvisninger

Håndboldspillere fra Brasilien
Olympiske håndboldspillere fra Brasilien
Håndboldspillere fra Nykøbing Falster Håndboldklub
Håndboldspillere ved sommer-OL 2016
Håndboldspillere ved sommer-OL 2020

Bárbara Arenhart


Errol Musk (Pretória, 1946) é um político, engenheiro eletromecânico, piloto, marinheiro, consultor e promotor imobiliário sul-africano aposentado que foi co-proprietário de uma mina de esmeraldas na Zâmbia, perto do Lago Tanganica. Em 1972, foi vereador do Conselho Municipal de Pretória, representando o Partido Progressista, opositor do apartheid.

É pai do magnata de negócios e bilionário Elon Musk, do restaurateur Kimbal Musk e da cineasta Tosca Musk. Foi casado com Maye Musk e com Heide Musk (nascida Bezuidenhout), tendo duas filhas com a segunda - Alexandra e Rose Musk.

Infância e Educação
Errol Musk nasceu em 1946, em Pretória, filho de Walter Henry James Musk e Cora Amelia Robinson. O seu pai era sul-africano e veterano da Segunda Guerra Mundial; a sua mãe era britânica. A sua avó foi a primeira quiroprática do Canadá.

Carreira e Investimentos
Musk trabalhou como piloto, marinheiro, engenheiro elétrico, engenheiro mecânico, consultor e promotor imobiliário, antes de se reformar relativamente jovem.

Foi co-proprietário de uma mina de esmeraldas no Lago Tanganica, na Zâmbia, que comprou por 40.000 libras, financiando a operação ao vender um avião por 80.000 libras. Numa entrevista ao Business Insider, em 2018, Musk afirmou que, tal foi o lucro trazido pela mina, "tínhamos tanto dinheiro que nem conseguíamos fechar o nosso cofre". Em novembro de 2022, o website de verificação de factos Snopes desmentiu rumores que associavam a mina a escravatura e apartheid, que haviam surgido após um artigo publicado no The New Yorker que revelava o papel de Musk como co-proprietário da mina.

Em 1972, foi eleito vereador do Concelho Municipal de Pretória, como representante do Partido Progressista, opositor do apartheid.

Alegações de Errol Musk de que investiu na Zip2, empresa de software do seu filho Elon Musk, foram rejeitadas por este.

Vida Pessoal
Musk conheceu Maye Haldeman com 11 anos, tendo sido amigos de infância até se casarem em 1970. O casal teve três filhos: Elon Reeve Musk, nascido a 28 de junho de 1971; Kimbal Reeve Musk, nascido a 20 de setembro de 1972; e Tosca Musk, nascida a 20 de julho de 1974. A família vivia em Pretória, onde Maye trabalhava como nutricionista e modelo. Musk descreveu-se à Agence France-Presse como um pai rigoroso que criou os seus filhos com disciplina e austeridade. Após Errol se envolver em casos extraconjugais, o casal divorciou-se em 1979. Mais tarde, Maye veio a afirmar que ser vítima de violência doméstica por parte de Errol. Maye assumiu a custódia dos três filhos, embora mais tarde, Elon e Kimbal tenham ido morar com o pai.

Em 1998, Musk alvejou e matou três de seis ou sete assaltantes que invadiram a sua casa em Joanesburgo e abriram fogo ao serem detetados.

Embora tanto o The Telegraph como o Cosmopolitan tenham referido, em 2022, que Musk estava casado com Heide Bezuidenhout há 18 anos, Errol revelou no programa de rádio australiano The Kyle and Jackie O Show que o dito casamento tinha durado apenas 2 anos. Durante esse período, Musk foi pai de Alexandra e Asha e ajudou a criar Jana Bezuidenhout, filha de um relacionamento anterior de Heide. Quando do casamento, Jana tinha quatro anos e morou com o casal.

Anos mais tarde, após se separar de Heide Bezuidenhout, Musk teve dois filhos com Jana (sua ex-enteada): um filho em 2017 e uma filha em 2019. Musk descreveu o primeiro como "não planeado". Na altura do nascimento da filha, segundo o The Times, Musk tinha 72 anos e Jana Bezuidenhout tinha 30 anos. Em 2022, Musk e Jana já não viviam juntos. Musk tem um total de 7 filhos e não mantém contacto com o seu filho Elon.

Referências

Elon Musk
Sul-africanos de ascendência britânica
Empresários da África do Sul
Engenheiros da África do Sul

Errol Musk


NCAA (National Collegiate Athletic Association, hrv. Nacionalna sveučilišna atletska udruga) je neprofitna organizacija koja upravlja američkim sveučilištima (njih 1281), konferencijama i organizacijama.
Udruga organizira natjecanja i pomaže mladim ljudima iz 1281 škole članice u svih 50 država SAD-a, District of Columbia, Puerto Rico pa čak i Kanade. Sjedište se nalazi u Indianapolisu, Indiana, SAD.

Povijest
NCAA, organizacija kojom upravljaju članovi, osnovana je 1906. kako bi regulirala pravila sveučilišnog sporta i zaštitila mlade sportaše.
Početkom 20. stoljeća, masovne formacije, uključujući obračune bandi dali su američkom nogometu reputaciju brutalnog sporta. Samo tijekom sezone 1904. bilo je 18 smrtnih slučajeva i 159 teških ozljeda na terenu. Na razini sveučilišta, angažirani igrači koji nisu bili regularni studenti često su se nalazili u popisima igrača.
Neki koledži i sveučilišta zabranili su nogomet u svojim kampusima. U javnosti je raslo negodovanje i pozivi da se sport ili reformira ili ukine.
U listopadu 1905., predsjednik Theodore Roosevelt, dugogodišnji ljubitelj nogometa, okupio je atletske vođe iz nekih od najboljih nogometnih škola - Harvard, Princeton i Yale - i pozvao ih da reformiraju pravila u nogometu.
Dok se broj smrtnih slučajeva i ozljeda u nogometu nastavio povećavati tijekom sezone 1905., rektor Sveučilišta New York Henry M. MacCracken sazvao je sastanak 13 škola u prosincu kako bi reformirali pravila igranja nogometa. Ubrzo nakon toga, 28. prosinca u New Yorku, 62 koledža i sveučilišta postali su osnivački članovi IAAUS - Intercollegiate Athletic Association of the United States, koji je ustvari bio preteča NCAA.
U kolovozu 1973. formiran je način natjecanja kakav je nastavljen i danas. NCAA podijeljena je u Divizije I, II i III. Prema pravilu, samo sveučilišta Divizije I i II smiju nuditi stipendije sportašima. Jedina iznimka ovakve podjele je u NCAA Football Ligi, gdje je Divizija I podijeljena u FCS (Football Championship Subdivision) i FBS (Football Bowl Subdivision).

Sportovi u NCAA

Bejzbol
Košarka

Mačevanje

Boks

Nogomet

Američki nogomet

Golf

Plivanje

Skijanje

Veslanje

Gimnastika

Tenis

Odbojka

Vaterpolo

Konferencije

Divizija I
America East Conference
American Athletic Conference (The American) *

Atlantic Coast Conference (ACC) *

Atlantic Sun Conference (ASUN)

Atlantic 10 Conference (A-10)

Big East Conference

Big Sky Conference **

Big South Conference **

Big Ten Conference (Big Ten ili B1G) *

Big 12 Conference (Big 12) *

Big West Conference

Coastal Collegiate Sports Association (CCSA)

Colonial Athletic Association (CAA) **

Conference USA (C-USA) *

Horizon League

Division I Independents (nezavisni)

Ivy League **

Metro Atlantic Athletic Conference (MAAC)

Mid-American Conference (MAC) *

Mid-Eastern Athletic Conference (MEAC) **

Missouri Valley Conference (MVC) **

Mountain Pacific Sports Federation (MPSF)

Mountain West Conference (MW) *

Northeast Conference (NEC) **

Ohio Valley Conference (OVC) **

Pac-12 Conference (Pac-12) *

Patriot League **

Southeastern Conference (SEC) *

Southern Conference (SoCon) **

Southland Conference **

Southwestern Athletic Conference (SWAC) **

The Summit League (The Summit)

Sun Belt Conference (SBC) *

West Coast Conference (WCC)

Western Athletic Conference (WAC)

Legenda:
(*) - konferencije u FBS-u

(**) - konferencije u FCS-u

(AAAA) - konferencije koje ne postoje ni u američkom nogometu ni u košarci, ali postoje u drugim sportovima.

Izvori

Šport u SAD-u

NCAA


35352 Texas este un asteroid din centura principală de asteroizi.

Descriere
35352 Texas este un asteroid din centura principală de asteroizi. A fost descoperit pe  la Needville de W. G. Dillon și R. Pepper. Asteroidul prezintă o orbită caracterizată de o semiaxă mare de 2,35 ua, o excentricitate de 0,24 și o înclinație de 1,6° în raport cu ecliptica.

Vezi și
 Lista planetelor minore: 35001-36000
 Centura de asteroizi

Referințe

Familia  Nysa

Obiecte astronomice descoperite în 1997
Centura de asteroizi

35352 Texas


La formación en V asimétrica o formación en cuña de cuatro (conocida como finger-four en inglés) es una formación de vuelo utilizada por aviones de caza. Las posiciones de los aviones se asemejan a las puntas de los cuatro dedos (sin contar el pulgar) de una mano derecha.

Historia

La formación fue desarrollada por varias fuerzas aéreas independientemente en los años 1930. La Fuerza Aérea Finlandesa la adoptó entre 1934 y 1935. Los pilotos de la Luftwaffe alemana desarrollaron la formación independientemente en 1938 durante la Guerra Civil Española, y fueron los primeros en usarla en combate. Durante este conflicto el principal promotor de la formación en V asimétrica fue el piloto alemán Werner Mölders. Cada escuadrón de cazas (en alemán: Staffel) era dividido en varias escuadrillas (Schwärme) de cuatro aviones. Cada Schwarm era dividida en dos Rotten o parejas de aviones. Cada Rotte estaba compuesta de un líder y un escolta. Esta flexible formación permitía a los pilotos mantener una gran consciencia de la situación, y las dos Rotten podían separarse en todo momento y atacar por su cuenta. La finger-four sería ampliamente adoptada como una formación táctica fundamental en el transcurso de la Segunda Guerra Mundial.

Véase también

 Werner Mölders

Referencias

Aviación militar

Finger-four


عمر فرُّوخ (1322- 1408 هـ/ 1906- 1987 م) باحث مؤرخ وكاتب أديب ومعلم مربٍّ ومحقق ومترجم لبناني، كان من أشد المدافعين عن اللغة العربية الفصحى، ونادى بأن تكون لغةَ الخطابة والإذاعة والصِّحافة.

له أكثرُ من مئة كتاب مطبوع، تنوَّعت بين الفلسفة والتاريخ والأدب، منها: تاريخ الأدب العربي (6 مجلدات)، تاريخ الفكر العربي، التبشير والاستعمار، الأسرة في الشرع الإسلامي، تجديد في المسلمين لا في الإسلام، العرب في حضارتهم وثقافتهم، التصوف في الإسلام، عبقرية اللغة العربية، العرب والفلسفة اليونانية، الإسلام والتاريخ، وكتب كثيرة في التراجم، وكتب مدرسية للمرحلة الابتدائية وأُخرى للمرحلة الثانوية في اللغة العربية والفلسفة والتاريخ.

سيرته
ولد عمر بن عبد الله بن عبد الرحمن فروخ في بيروت عام 1904، لأسرة مسلمة، متدينة، متواضعة، متعلمة.

يقول عمر مفتخرا بأسلافه:

درس في مدارس أهلية ورسمية وتخرج من الجامعة الأميركية في بيروت عام 1924، وكان خطيب حفل التخرج. ثم تابع دراسته في ألمانيا، في جامعتي برلين وأرلنغن نورنبرغ، وحاز درجة الدكتوراه في الفلسفة، ولموضوع أطروحته حكاية:

اقترح عمر على أستاذه يوسف هل مواضيع عديدة، استحسنها ثم قال له أستاذه: إن نفرًا من المستشرقين يعتقدون أن الإسلام لم يكن له نفوذ أول الأمر وأن هذا النفوذ الديني المشهور للإسلام هو من صنع المؤرخين العباسيين، وأن الشعر العربي المعاصر للدعوة الإسلامية لا ينكشف على أثر للإسلام بين العرب. فهل تستطيع يا عمر، نقض هذا الرأي؟

راح فروخ يجمع الشواهد، حتى اجتمع لديه منها الكثير، فضيق نطاق بحثه حتى خرج بموضوع لأطروحته: «الإسلام كما يظهر من الشعر العربي من الهجرة إلى موت الخليفة عمر بن الخطاب». لم يقرب عمر الفواحش، حتى في أثناء دراسته في ألمانيا. كان متدينًا مستقيمًا، وعالمًا ذكيًّا حازمًا، ودقيقًا في حياته وفي مؤلفاته وفي فكره.

عمل عمر فروخ في التدريس، ولم يفضل عليها مهنة أخرى، فدرس في مدارس جمعية المقاصد الخيرية الإسلامية في بيروت، ومدرسة الثانوية العاملية في بيروت، وفي دار المعلمين في بغداد وفي بومباي وكان عضوًا في جمعيات ثقافية خيرية، لكنه آثر الابتعاد عن السياسة فلم ينغمس فيها بل لم يتكلم فيها أبدًا.

أتقن عمر إلى جانب العربية: الفرنسية والألمانية والإنجليزية، وألم بالفارسية والتركية. وكان يؤمن بضرورة الكتابة عن الأعلام وكشف أسرار التاريخ؛ كان يكتب عن الأعلام مستنطقًا أحداث حياتهم، موردًا آراءهم بألسنتهم دون أن يكون محاميًا عن أحد منهم. شغلته الكتب الإسلامية كثيرًا، وحرَصَ في أعماله ومؤلفاته على خدمة الإسلام ولغة القرآن.

كتب في مقدمة كتابه التبشير والاستعمار الذي استغرق سنوات طويلة في وضعه: «إلى كل شاب مسلم وإلى كل شاب مسيحي، وإلى كل شاب وشابة في الشرق، نقدم هذا الكتاب لنبسط لهم فيه وسائل المبشرين في بلادنا العزيزة وأنهم لم يرموا من وراء تبشيرهم إلا خدمة الاستعمار الغربي». وحين سئل عن النتائج التي وصل إليها المبشرون أجاب: «... منها ضعف اللغة العربية، وضعف التفكير العربي، وضعف الشعور الديني، وضعف الشعور القومي والوطني».

وفي كتابه عن الأسرة والتشريع الإسلامي، أظهر ان التشريع بني أول الأمر على الأخلاق والعقل والفائدة الاجتماعية، ولم يكن أداة استعباد للمسلمين. وحاول في كتابه جمع أقوال اصحاب المذاهب كلها ما أمكنه، لاعتقاده ان المذاهب «أبواب اجتهاد» وأكد في كتابه أن التشريع لم يكن من حق الحاكم بل من حق العلماء، وأن التشريع الفردي هو ما أدى إلى الاستبداد.

كان عمر يرى أن الإسلام ليس بحاجة إلى تجديد بل «هم المسلمون وعدد كبير من فقهائهم». مبينًا في كتابه: «تجديد في المسلمين لا في الإسلام» أن عمل المصلح في الدين هو أن يقرب التعاليم من أذهان الناس لا أن يجعل من الدين نفسه حقلَ اختبار ولا أن ينشر كل يوم على الناس دينًا جديدًا.

والتجديد إنما يكون في المعاملات التي تتغير مع الإنسان بتغير الزمن. أما العبادات فإن الدين نفسه جعل لها نوعًا من الرخص، والعقائد هي الأسس التي تجعل كل دين يختلف عن دين آخر، والإسلام في هذا أيسر الأديان وأقربها إلى العقول وإلى الحياة.

مؤلفاته

تحقيقاته
 تاريخ ابن شهاب الزهري .
 مغازي عروة بن الزبير.
 السيرة النبوية لابن عفان.
 المغازي والسيرة لموسى بن عقبة.

ترجماته
 الإسلام على مفترق الطرق لمحمد أسد.
 الإسلام منهج حياة لفيليب حتي.

أسرته
تزوَّج عمر فروخ أواخرَ عام 1940 امرأةً بيروتية هي آمنةُ بنت أمين حِلمي، كانت معلِّمةً في إحدى مدارس المقاصد، ثم تفرَّغت لشؤون الأسرة بعد الزواج. وصفَها بأنها واسعةُ الثقافة، هادئة الطبع، شديدة التنظيم، دقيقةٌ في أعمالها. ورُزِقا خمسةَ أولاد: أسامةَ (ولد 1944)، ومروانَ (ولد 1946)، ومازنًا (ولد 1948)، ولينةَ، ولميسَ.

وتابع أبناؤه الثلاثة الدراسةَ في مصرَ ثم في المملكة المتحدة (بريطانيا) والولايات المتحدة (أمريكا)، وأودَت الحربُ الأهلية اللبنانية بولده الأصغر مازن في عام 1987.

وبعد أن حصل الأشقاءُ الثلاثة على أعلى الشهادات، آثرَ الكبيران أسامة ومروان البقاءَ في بلاد الغرب والعمل فيها، فإنَّ ظروفَ الحرب الأهلية في لبنان لا تشجِّع على العودة، وفضَّل الأخُ الأصغر مازن أن يكون قريبًا من والدَيه فعاد إلى بيروت أستاذًا للفيزياء النووية وعلوم الذرَّة في الجامعة اللبنانية، مع نشاط دائب في الدعوة إلى الله والإسلام الحق.

وفي مساء اليوم الأول من يناير (كانون الثاني) 1987م اجتاحت بيروتَ نوبةٌ من حُمَّى تبادل النار بين رجال الأحزاب المتقاتلين، وشاء الله أن تنفجرَ قنبلةٌ على القُرب من مازن فروخ وأن تصيبه شظيةٌ تُرديه قتيلًا. وذكرت صحيفة الأهرام أن عمر فروخ قام من الليل حزينًا وخطَّ على وُرَيقة رسالةً إلى ولده الشهيد جاء فيها:

إلى مازن، أوَيتُ إلى فِراشي بعد دفنك (3/ 1/ 1987) فلم تألَفْ عيناي النوم، ولمَّا انتصفَ الليلُ كتبتُ أبياتًا لعلَّها تُرضِيكَ في مَقامك الأبدي، حيثُ لا يسمع أحدٌ أصواتَ الرصاص الطائش، ولا يرى آثارًا لقنابلَ لا يُعلم من يُطلقها، ولا من أين يُطلقها، ولا لماذا يُطلقها!

وفاته
توفي عمر فروخ في بيروت يوم الأحد 17 ربيع الأول 1408 هـ الموافق 8 نوفمبر (تشرين الثاني) 1987 م.

وأفرد سيرته الأستاذ المؤرِّخ أحمد العلاونة في كتابه (عمر فروخ في خدمة الإسلام) الصادر ضمن سلسلة كتاب الأمَّة، عن وِزارة الأوقاف والشؤون الإسلامية بدولة قطر.

الملاحظات

المصادر

أشخاص من ولاية بيروت
أعلام جمعية المقاصد الخيرية الإسلامية
خريجو الجامعة الأمريكية في بيروت
خريجو جامعة برلين الحرة
كتاب لبنانيون في القرن 20
مسلمون سنة لبنانيون
مواليد 1322 هـ
مواليد 1906
مواليد في بيروت
وفيات 1408 هـ
وفيات 1987
وفيات بعمر 83

عمر فروخ


An Cycnoches aureum in uska species han Liliopsida nga ginhulagway ni John Lindley ngan Joseph Paxton. An Cycnoches aureum in nahilalakip ha genus nga Cycnoches, ngan familia nga Orchidaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Cycnoches

Cycnoches aureum


Efua Dorkenoo, OBE (6 de setembro de 1949 - 18 de outubro de 2014), carinhosamente conhecida como "Mama Efua", foi uma ativista ganense-britânica contra a mutilação genital feminina (MGF) que foi pioneira no movimento global para acabar com a prática e trabalhou internacionalmente por mais de 30 anos para ver a campanha "passar de um problema sem reconhecimento para uma questão-chave para os governos de todo o mundo".

Vida pregressa
Ela nasceu em Cape Coast, em Gana, na África, onde estudou na Wesley Girls' High School. Ela se mudou para Londres aos 19 anos para estudar enfermagem e obteve um mestrado na London School of Hygiene & Tropical Medicine e uma bolsa de pesquisa na City University London. Ela era enfermeira em vários hospitais, incluindo o Royal Free, e foi durante o treinamento como parteira que ela percebeu o impacto da MGF na vida das mulheres.

Trabalho de campanha
Ela se juntou ao Minority Rights Group e viajou para várias partes da África para coletar informações para o que foi um dos primeiros relatórios publicados sobre MGF em 1980. Em 1983, ela fundou a Fundação para Saúde, Pesquisa e Desenvolvimento da Mulher (FORWARD), uma ONG britânica que apoia mulheres que sofreram MGF e tenta eliminar a prática. Ela começou a trabalhar com a Organização Mundial da Saúde (OMS) em 1995 e foi diretora interina de saúde da mulher até 2001. Ela foi Diretora de Advocacia e, subsequentemente, Conselheira Sênior da FGM para a Equality Now (uma organização internacional de direitos humanos). Ela era amiga íntima de Alice Walker, aconselhando e apresentando no documentário Warrior Marks (1993) feito por Walker e Pratibha Parmar e com Gloria Steinem, que escreveu uma introdução ao livro de Efua Dorkenoo de 1994 Cortando a Rosa: Mutilação Genital Feminina.

Honras e reconhecimento
1994 - Nomeada Oficial da Ordem do Império Britânico.

2000 - Ela e Gloria Steinem receberam o prêmio internacional de direitos humanos da Equality Now.

2002 - Seu livro Cortando a Rosa: Mutilação Genital Feminina (publicado em 1994) foi selecionado por um júri internacional como um dos "100 melhores livros da África do século XX".

2012 - Nomeada pesquisadora sênior honorária na Escola de Ciências da Saúde, da City University London.

2013 - Nomeada uma das 100 mulheres da BBC.

Vida pessoal
Ela era casada com Freddie Green, e teve dois filhos, Kobina e Ebow, e alguns enteados.

Efua Dorkenoo faleceu de câncer, em Londres, aos 65 anos, em 18 de outubro de 2014.

Publicações selecionadas

 Cutting The Rose: Female Genital Mutilation the Practice and its Prevention (Minority Rights Group, 1994).
 Relatório da Primeira Conferência de Estudo sobre Mutilação Genital de Meninas na Europa/Mundo Ocidental (1993)
 Proteção à Criança e Mutilação Genital Feminina: Conselhos para a Saúde, Educação e Profissão de Serviço Social (1992)
 Mutilação Genital Feminina: Propostas de Mudança (com Scilla Elworthy) (1992)
 Tradição! Tradição: Uma história simbólica sobre a mutilação genital feminina (1992)
 Como Stella Efua Graham com Scilla McLean (eds), Female Circumcision, Excision, and Infibulation (Minority Rights Group Report 47, 1980)

Veja também

 Leyla Hussein
 Nimco Ali
 100 Mulheres (BBC)
 Mulheres na categoria BBC 100 Mulheres

Ligações externas

 Página inicial Equality Now
 Revisão Africana de Livros sobre "Cutting the Rose"
 Página inicial FORWARD
 Efua Dorkenoo e outros abordando a questão no Parlamento escocês em 2004

Mortes por câncer na Inglaterra
Oficiais da Ordem do Império Britânico
Mortos em 2014
Nascidos em 1949
Ativistas
Gana
Pessoas na lista BBC 100 Mulheres de 2013
Mutilação genital de seres humanos
Somalis

Efua Dorkenoo


Grundlovsforslaget er en dansk propagandafilm fra 1953, der er instrueret af Ingolf Boisen efter manuskript af ham selv og Ib Koch-Olsen.

Handling
Oplysning med opfordring til at deltage i folkeafstemningen om forslaget til en grundlovsændring, 28. maj 1953. Følgende spørgsmål er til afstemning:

1) Grønlands status som ligeberettiget i rigsfællesskabet ved 2 repræsentanter i Folketinget.
2) Overgang til etkammersystem, det vil sige afskaffelse af Landstinget og Rigsdagen bliver til Folketinget.
3) Valgretsalderen nedsættes fra 25 år til 21 eller 23.
4) Udvidelse af internationalt samarbejde.
5) Arveretten til tronen skal gælde både mænd og kvinder.

Referencer

Eksterne henvisninger

Danske film fra 1953

Propagandafilm fra Danmark

Grundlovsforslaget


Sparta a fost un oraș-stat proeminent din Grecia antică, cu o istorie de circa șapte secole (î. Hr.).

Numele propriu de Sparta se mai poate referi la,

Locuri

Grecia

 Sparta, orașul-stat antic;
 Sparta, orașul modern omonim, construit pe locul originar al anticei Sparta în Laconia, Grecia.

Canada

 Sparta, Ontario, localitate, un sat (village) istoric.

Statele Unite ale Americii

 Sparta, oraș din statul ;
 Sparta, oraș din statul ;
 Sparta, o comunitate neîncorporată din statul ;
 Sparta, oraș din statul ;
 Sparta, sat din statul ;
 Sparta, comunitate neîncorporată din statul ;
 Sparta, oraș din statul ;
 Sparta, comunitate neîncorporată din comitatul Buchanan, statul ;
 Sparta, oraș din statul ;
 Sparta, district (township) din statul ;
 Sparta, district (township) din comitatul Livingston, statul ;
 Sparta, oraș din statul ;
 Sparta, oraș din statul ;
 Sparta, oraș din statul ;
 Sparta, oraș din statul  și
 Sparta, târg din statul .

Sport

Republica Cehă

 Sparta Praga, un club multi-sportiv cunoscut din Cehia, având multe filiale;
 AC Sparta Praga, clubul de fotbal masculin;
 AC Sparta Praha, clubul de fotbal feminin;
 HC Sparta Praha, echipa de hochei pe gheață;
 BC Sparta Prague, clubul (și echipa) de fotbal masculin;
 BLC Sparta Prague, clubul (și echipa) de fotbal masculin;
 RC Sparta Prague, echipa de rugby;
 AC Sparta Praha (ciclism), echipa de ciclism;
 Sparta Prague Open, turneu de tenis.
și
 SK Sparta Kolín, echipă de fotbal masculin din localitatea Kolín;
 SK Sparta Krč, echipă de fotbal masculin din localitatea Krč.

Norvegia

 IL Sparta, un club norvegian cu multiple discipline sportive;
 Sparta Warriors, echipa de hochei pe gheață a clubului IL Sparta,
 Sparta Amfi, patinoar acoperit, aparținând echipei IL Sparta.
 FK Sparta Sarpsborg (2004-2007), ulterior Sarpsborg 08 FF, club de fotbal masculin din Norvegia.

Polonia

 Sparta Brodnica, echipă de fotbal masculin din Brodnica;
 Sparta Janowiec Wielkopolski, echipă de fotbal masculin;
 Sparta Lwów, echipă de fotbal masculin din Lwów;
 Sparta Szamotuły, echipă de fotbal masculin din Szamotuły;
 Sparta Wrocław, echipă de motociclism de viteză din Wrocław și
 Sparta Złotów, club multi-sport din Złotów.

Țările de Jos

 Sparta-Feyenoord echipă neerlandeză de baseball și
 Sparta Rotterdam, echipă renumită de fotbal masculin din Rotterdam.

Varii utilizări sportive

 Sparta (club atletic), club atletic danez;
 CF Sparta (Clubul de Fotbal Sparta), club de fotbal masculuin din Moldova și
 Sparta, cal de curse faimos, care nu a terminat cursa 1848 Grand National.

Alte utilizări

 Sparta (mitologie), prima regină mitică a Spartei, cu nume omonim cu cel al entității statale;
 Sparta (album), album muzical al formației M.O.P.;
 Sparta (band), formație muzicală formată din ex-membri ai formației At the Drive-In;
 Sparta (jurnal), revistă de istorie axată pe istoria Greciei și a Spartei;
 Sparta (rachetă), nume comercial al unei rachete australiene (lansată prima dată în 1967 la baza Woomera) produsă în ;
 SPARTA, producător american de arme și rachete, producător al rachetei omonime;
 Sparta (insectă), gen de molie;
 Ancient Wars: Sparta, joc strategic în timp real pe computer;
 Sparta, planetă ficțională din seria CoDominium, realizare de Jerry Pournelle și
 Sparta, o altă planetă ficțională din serialul "A Spartan Planet", realizat de A. Bertram Chandler.

Pagini de vizitat

Nume proprii

Sparta (dezambiguizare)


صخرة جبل طارق (أو صخرة جبرلتار) هي عبارة عن نتوء صخري على شكل صخرة كبيرة تقع على الطرف الجنوبي الغربي من أوروبا على شبه الجزيرة الأيبيرية، في مقاطعة جبل طارق (جبرلتار) الذاتية الحكم التابعة للتاج البريطاني. وتسمى الصخرة عادة باسم جبل طارق، وتطل على المضيق الذي يحمل الاسم نفسه. ويبلغ ارتفاعها 426 مترا. وتخضع لسيطرة التاج البريطاني، وتتاخم جنوب إسبانيا. وقد انتقلت الصخرة من السيادة الإسبانية إلى السيادة البريطانية بموجب معاهدة أوتريشت في عام 1713 بعد حرب الخلافة الإسبانية.

جيولوجيا
صخرة جبل طارق هي رعن متكشف عن وحدة متراصة. تتميز التلال الرئيسية بقمة حادة مع قمم تزيد عن 400 متر فوق مستوى سطح البحر، تكونت من الحجر الجيري والدولوميت في العصر الجوراسي المبكر. وهي عبارة عن طرف متآكل ومشوّه بشدة من طية مقلوبة. انقلبت الطبقات الرسوبية المكونة لصخرة جبل طارق، حيث تعلو الطبقات الأقدم فوق الطبقات الأصغر سناً. هذه الطبقات هي تشكيل الصخر الزيتي الكتالوني الأصغر (الحجر الجيري لجبل طارق)، وتشكيلات صخور ليتل باي الأقدم، وتشكيل حوض بناء السفن الصخري، هذه الطبقات مشوّهة بشكل ملحوظ.

الصخر في الخليج الكتالوني في الغالب مُكوَّن من الصخر الزيتي، وأيضًا من وحدات سميكة تتكون من كل من الحجر الرملي البني الجيري، والحجر الرملي الناعم المتداخل مع الحجر الجيري الأسود المزرق، والمارل ذات الطبقات المتداخلة ذات اللون الرمادي المخضر والكرز الرمادي الداكن. يحتوي تكوين الصخر الزيتي في الكاتالونية على أشواك إيكينويد غير محددة وشظايا من البليمنيت وعدد قليل من الأمونيت الجوراسية المبكرة (وسط لياس).

يتكون الحجر الجيري لجبل طارق من حجر مضغوط أبيض رمادي أو رمادي باهت، وأحيانًا بلوري ناعم، متوسط إلى كثيف من الحجر الجيري والدولوميت التي تحتوي محليًا على طبقات شرت. هذا التكوين يضم حوالي ثلاثة أرباع صخرة جبل طارق. وجد الجيولوجيون العديد من الحفريات البحرية سيئة الحفظ والمتآكلة بشكل سيئ داخلها. تشتمل الحفريات الموجودة في الحجر الجيري لجبل طارق على العديد من عضديات الأرجل والشعاب المرجانية وشظايا إيكينويد وبطنيات الأرجل وذوات الصدفتين وستروماتوليت، تشير هذه الحفريات إلى العصر الجوراسي المبكر لترسب الحجر الجيري لجبل طارق.

تشكل تشكيلات الصخور الزيتية في ليتل باي وحوض بناء السفن جزءًا صغيرًا جدًا من صخرة جبل طارق. يتكون صخر ليتل باي من الصخر الزيتي الرمادي الداكن غير المتحجر، والذي يتداخل مع طبقات رقيقة من الحصى والحجر الطيني والحجر الجيري، وهي تسبق الحجر الجيري لجبل طارق. صخر حوض بناء السفن عبارة عن صخر زيتي متنوع غير موصوف من عمر غير معروف مدفون تحت حوض بناء السفن في جبل طارق وهياكل الحماية الساحلية.

على الرغم من أن هذه التكوينات الجيولوجية قد ترسبت خلال الجزء الأول من العصر الجوراسي منذ حوالي 175-200 مليون سنة، إلا أن مظهرها الحالي يرجع إلى أحداث أكثر حداثة منذ حوالي 5 ملايين سنة. عندما اصطدمت الصفيحة التكتونية الأفريقية بشدة مع الصفيحة الأوراسية، تحول البحر الأبيض المتوسط إلى بحيرة جفَّت بمرور الوقت خلال أزمة الملوحة الميسينية، ثم اخترق المحيط الأطلسي مضيق جبل طارق، وأدى الفيضان الناتج إلى وجود البحر الأبيض المتوسط. تشكل الصخرة جزءًا من سلاسل جبال باتيك، وهي سلسلة جبلية تهيمن على جنوب شرق أيبيريا.

اليوم، تشكل صخرة جبل طارق شبه جزيرة بارزة في مضيق جبل طارق من الساحل الجنوبي لإسبانيا. يرتبط الرعن بالقارة عن طريق تومبلو رملي بحد أقصى لارتفاع 3 م (9.8 قدم).

المصدر
  جبل طارق، صخرة - موسوعة المورد، منير البعلبكي، 1991

مراجع

بيئة جبل طارق
تضاريس جبل طارق
تكوينات جيولوجية في أوروبا
رموز جبل طارق الوطنية

صخرة جبل طارق


Víťazovce este o comună slovacă, aflată în districtul Humenné din regiunea Prešov. Localitatea se află la , se întinde pe o suprafață de  și în 2017 număra 299 de locuitori. Se învecinează cu comuna Ohradzany.

Istoric
Localitatea Víťazovce este atestată documentar din 1545.

Note

Legături externe

Localități din Slovacia

Víťazovce, Humenné


Antonio Marin (Zagreb, 9. siječnja 2001.) hrvatski je nogometaš koji igra na poziciji lijevog krila. Trenutačno igra za Dinamo Zagreb.

Klupska karijera

Dinamo Zagreb
Prije prelaska u Dinamo Zagreb 2009. godine, Marin je igrao za ZET. Unatoč velikom interesu Milana, Manchester Cityja, Paris Saint-Germaina i Juventusa u rujnu 2017. godine, potpisao je trogodišnji profesionalni ugovor s Dinamom 9. listopada 2017. godine. Dana 19. svibnja 2018. godine, debitirao je za Dinamo u utakmici 1. HNL protiv Inter Zaprešića koju je Dinamo dobio 3:1. Za Dinamo Zagreb II debitrao je te postigao svoj prvi gol 1. rujna 2018. godine, i to u utakmici 2. HNL protiv Bijelog Brda koja je završila 3:1 pobjedom Dinama. U kupu je debitirao 31. listopada 2018. godine u 4:0 pobjedi protiv Zeline.

Dana 12. ožujka 2019. godine, u utakmici četvrtfinala UEFA Lige mladih protiv Liverpoola, asistirao je Leonu Šipošu za izjednačenje. Utakmica je završila 1:1 te je Dinamo dobio Liverpool 5:4 na penalima. Dana 3. travnja, u utakmici osmine finala protiv Chelseaja, Marin je zabio 2 gola. Luke McCormick kasnije je na toj utakmici zabio 2 gola te je time podigao rezultat na 2:2. Chelsea je dobio Dinamo 4:2 na penalima. U sezoni UEFA Lige mladih 2019./20., u trećoj utakmici grupne faze igrane protiv Manchester Cityja, Marin je zabio jedini gol na toj utakmici te omogućio prolazak Dinama u četvrtfinale.

Nakon prelaska Danija Olma u RB Leipzig 2020. godine, Marin je naslijedio Olmovu sedmicu. Dana 6. lipnja 2020. godine, Marin je zabio svoj prvi gol za Dinamo i to u utakmici 1. HNL protiv Varaždina koju je Dinamo dobio 3:1.

Monza (posudba)
Dana 1. listopada 2020. godine, Marin je poslan na jednogodišnju posudbu u Monzu, talijanski klub koji je te sezone promoviran u Serie B iz Serie C. Monza je imala mogućnost kupnje, no ta kupnja trebala je postati obavezna u slučaju da su neki uvjeti posudbe ispunjeni. Za Monzu je debitirao 7. studenog, ušavši kao zamjena u 2:0 pobjedi nad Frosinoneom. U kupu je debitirao 24. studenog u 2:0 porazu od kluba S.P.A.L. Njegova posudba završila je u siječnju 2021. godine pošto je bio nezadovoljan minutažom.

Lokomotiva Zagreb (posudba)
Dana 4. veljače 2021. godine, poslan je na posudbu u Lokomotivu Zagreb do 30. lipnja. Za Lokomotivu je debitirao u ligaškoj utakmici protiv Rijeke od koje je Lokomotiva izgubila 2:3.

Šibenik (posudba)
Dana 1. srpnja 2021. godine, poslan je na posudbu u Šibenik do kraja sezone. Za Šibenik je debitirao 16. srpnja u 1. HNL kada je Šibenik izgubio od Osijeka 3:0. Svoja prva dva gola za klub postigao je 15. kolovoza u ligaškoj utakmici u kojoj je Šibenik pobijedio Hrvatski dragovoljac s visokih 6:2. Dana 18. rujna postigao je dva gola u ligaškoj utakmici protiv Lokomotive Zagreb koja je završila 2:1. U Hrvatskom nogometnom kupu debitirao je četiri dana kasnije kada je Međimurje iz Čakovca poraženo s minimalnih 0:1. Postigao je gol i asistenciju 27. veljače 2022. kada je Šibenik u utakmici 1. HNL pobijedio Istru 1961 2:1. Dvaput je asistirao 30. travnja u ligaškoj utakmici protiv Rijeke od koje je Šibenik izgubio 3:5.

Povratak s posudbe
U UEFA Ligi prvaka debitirao je 14. rujna 2022. protiv Milana od kojeg je Dinamo izgubio 3:1.

Rijeka (posudba)
Dinamo Zagreb je u siječnju 2023. posudio Marina Rijeci do kraja sezone. Za Rijeku je debitirao 21. siječnja 2023. u ligaškoj utakmici protiv Osijeka koja je završila 1:1. Svoj prvi klupski pogodak i asistenciju postigao je 12. veljače protiv Gorice koju je Rijeka dobila 2:0.

Reprezentativna karijera
Marin je nastupao za Hrvatsku do 15, 16, 17, 19, 20, 21, 23 godine.

Priznanja

Klupska
Dinamo
 1. HNL/HNL (4): 2017./18., 2018./19., 2019./20., 2022./23.
 Hrvatski nogometni kup (1): 2017./18.
 Hrvatski nogometni superkup (3): 2019., 2022., 2023.

Izvori

Vanjske poveznice
 Profil, Dinamo Zagreb

 Profil, Transfermarkt

Životopisi, Zagreb
Hrvatski nogometaši
Nogometaši Dinama
Nogometaši NK Lokomotive
Nogometaši HNK Šibenika
Nogometaši HNK Rijeke
Aktivni nogometaši

Antonio Marin


The neutral zone trap (often referred to as simply the trap) is a defensive strategy used in ice hockey to prevent an opposing team from proceeding through the neutral zone (the area between the blue lines) and to force turnovers.

Description
The strategy is generally used to level the playing field for teams that are not as offensively talented as their opponents, although the trap can also be used by teams simply looking to protect a lead late in the game. The most recognizable implementation of the trap sees the defense stationing four of their players in the neutral zone and one forechecker in the offensive zone. As the offensive team starts to move up the ice, the forechecker (generally the center) will cut off passing lanes to other offensive players by staying in the middle of the ice, forcing the puck carrier to either sideboard. The defensive wingers—typically placed on or near the red line—will be positioned by the boards to challenge the puck carrier, prevent passing, or even keep opponents from moving through. The two defencemen who are positioned on or near the blue lines are the last defence, and must stall the opposition long enough for the wingers to reset themselves and continue the trap.

History
The modern neutral zone trap is best associated in the National Hockey League with the New Jersey Devils, starting in the mid-1990s. The strategy was controversial, where it was criticized for contributing to low scoring and unexciting games. ESPN analyst Mike Milbury said it should be banned.

During the 2004–05 NHL lockout, serious discussion about opening the game to offense was held between the NHL and NHL Players Association (NHLPA). Because it is easier to trap when engaging in obstruction and restraining fouls, such as hooking and holding, which slow the progress of faster players who can evade the trapping team, the NHL ordered officials to call every obstruction penalty, regardless of circumstance. The prohibition on two-line passes from behind a team's blue line to the other side of the red line was also lifted. Long passes are one method for breaking out of the trap, as it avoids the need to navigate through defenders in the neutral zone, although it has high rates of turnovers. The NHL also implemented a "Goalkeeper's Restricted Area", a trapezoidal area behind the net outside of which goalies cannot play the puck if they are behind the goal line. This allows offenses to more effectively dump the puck past the trap into the corners. Defensive minded teams have reverted to a "third man high" 1–3–1 system where only two offensive players will commit down low, allowing the third to join the defence and impede progress across the blue line.

See also

 D-zone coverage

References

Ice hockey terminology
Ice hockey strategy

Neutral zone trap


La estación de Lezo-Rentería (en euskera: «Lezo-Errenteriako Geltokia») es una estación ferroviaria situada en el municipio español de Lezo cerca de Rentería en la provincia de Guipúzcoa, comunidad autónoma del País Vasco.

Forma parte la línea C-1 de la red de Cercanías San Sebastián operada por Renfe. Cuenta también con servicios de Media Distancia. Al igual que su vecina Pasajes cuenta con tráfico de mercancías.

Situación ferroviaria

La estación se encuentra en el punto kilométrico 629,570 de la línea férrea de ancho ibérico que une Madrid con Hendaya a 11,44 metros de altitud.

Historia
La estación fue inaugurada el 18 de octubre de 1863 con la puesta en marcha del tramo Irún-San Sebastián de la línea radial Madrid-Hendaya. Su explotación inicial quedó a cargo de la Compañía de los Caminos de Hierro del Norte de España quien mantuvo su titularidad hasta que en 1941 fue nacionalizada e integrada en la recién creada RENFE. Desde el 31 de diciembre de 2004 Renfe Operadora explota la línea mientras que Adif es la titular de las instalaciones ferroviarias.

La estación
El edificio de viajeros de la estación de Lezo-Rentería es una estructura de tres pisos parcialmente revestido de piedra y cubierto por un amplio tejado de teja en pico de dos vertientes. Dispone de dos andenes laterales y de dos vías principales que se completan con otras cinco vías más muy próximas a la estación y usadas para el tráfico de mercancías.

Servicios ferroviarios

Media distancia
La línea 25 de los servicios de Media Distancia de Renfe da servicio a la estación a razón de 3 relaciones diarias entre Irún y Vitoria en ambos sentidos. Algunos trenes continúan o provienen de Miranda de Ebro.

Cercanías
Los trenes de cercanías de la Línea C-1 se detienen de forma regular en la estación.

Referencias

Enlaces externos

 Cercanías San Sebastián en la web de Renfe.
 Media Distancia Euskadi en la web de Renfe.

Lezo
Lezo
Lezo
Rentería
Estaciones de ferrocarril de España inauguradas en 1863
Estaciones de ferrocarril del País Vasco inauguradas en el siglo XIX

Estación de Lezo-Rentería


Luka Cindrić (født 5. juli 1993) er en kroatisk håndboldspiller, som spiller i Vive Kielce i Polen og for Kroatiens herrerhåndboldlandshold.

Han blev kåret til den bedste venstre fløj ved EM 2010 i Østrig, samt EM 2016 i Polen.

Referencer

Eksterne henvisninger

Håndboldspillere fra Kroatien
Personer fra Zagreb
Håndboldspillere fra Vive Kielce

Luka Cindrić


Shotokan er en kampsport inden for karate, der blev etableret i år 1936.

Historie
Gichin Funakoshi (Tominakoshi) (1869-1957) etablerede en karateskole i år 1936 under navnet "Shotokan".

Se også

Referencer

Japansk kampsport

Shotokan


Expecting conocido en América Latina como Esperando y en España bajo la traducción de Encinta es el décimo segundo episodio de la primera temporada de la serie de televisión estadounidense Ángel. Escrito por Howard Gordon y dirigido por David Semel. Se estrenó originalmente el 25 de enero de 2000.

Argumento
Una emocionada Cordelia está preparándose para asistir con unas amigas a una cita con Wilson Christopher, un reconocido fotógrafo de celebridades de Hollywood. Antes de partir a la fiesta, Cordelia tiene una visión de una especie de nacimiento demoníaco. Una tarea a la que van Ángel y Wesley, quien busca desesperadamente formar parte del equipo.

En la fiesta, Cordelia y Wilson demuestran tener gran química y esa misma noche en el apartamento de Cordelia, ambos hacen el amor. Al día siguiente Cordelia se despierta solo para encontrar que Wilson se ha ido y con la sorprendente sorpresa de estar embarazada. Ángel y Wesley sospechan que el embarazo es obra de una actividad paranormal y tratan de solucionarlo al temer por la vida de su amiga.

Wesley trata de averiguar qué clase de bebe está esperando Cordelia al llevarla con el ginecólogo, pero al hacerlo descubre que Cordelia tiene a siete criaturas en su vientre. Mientras, Ángel trata de interceptar al padre de la criatura consultando a Serena la amiga de Cordelia que arregló la cita, pero este solo se entera de que Serena también es una víctima embarazada.

Ángel por fin da con el paradero de Wilson donde se ve obligado a enfrentarse al resto de los hombres responsables de más embarazos paranormales. Jason, quien embarazó a Serena, le explica que sirven a un demonio al embarazar a las mujeres a cambio de dinero, fama y sexo. Acto seguido Wilson trata de ejecutar a Ángel disparándole, pero este se revela como un vampiro ante los presentes y los derrota. En las oficinas de Investigaciones Ángel; Wesley logra identificar a un demonio Helix como el responsable de los embarazos antes de terminar noqueado por Cordelia quien entra en una especie de trance que la hace proteger a sus bebes a costa de todo.

Ángel contacta con Wesley advirtiéndole que conoce la ubicación del santuario del demonio, mientras el inglés le comenta que el demonio Helix no puede ser asesinado con fuego o la decapitación y que es muy grande, también le menciona que Cordelia escapó. Ángel advierte que está por dar a luz y comienza a elaborar un plan con Wesley.

En el santuario del Helix, todas las mujeres embarazadas se preparan para el nacimiento de los demonios. Al lugar llega Wesley decidido a enfrentarse al enorme demonio hasta que aparece Ángel con un enorme tanque de nitrógeno líquido con el que congelan al demonio. Al quedar muerto todas las mujeres incluyendo Cordelia dejan de estar embarazadas.

Al día siguiente Cordelia le agradece a sus amigos los sacrificios que hacen por ella y por haberla rescatado.

Elenco
 David Boreanaz como Ángel.
 Charisma Carpenter como Cordelia Chase.
 Alexis Denisof como Wesley Wyndam Pryce.

Producción

Redacción
Tim Menear confirmó que el contenido del episodio sirve para jugar con el temor corporal. Por otra parte en el ámbito de la historia Menar afirmó que el episodio sirve para dar a entender que los miembros de Investigaciones Ángel están formando una familia.

Referencias culturales
 El guasón: Cordelia se compara con el villano de Batman luego de pintarse mal los labios.
 Hugh Grant: Serena compara a Wesley con el actor británico.
 El palacio de Buckingham: Cordelia menciona que su nuevo apartamento es similar a un hogar de realeza británica.
 Evita: Cuando Dennis comienza a ponerse algo paranormal en el apartamento de Cordelia con Wilson presente; Cordelia amenaza con castigarlo poniendo la versión de Madonna todo el día.
 David y Goliath: Wesley le dice al demonio Helix que su situación recuerda a la referencia bíblica.

Continuidad
 Cordelia vuelve a presentar cierta incomodidad a la hora de hablar de sus citas con Ángel presente.
 No es la primera vez que Cordelia queda embarazada de algo relativamente sobrenatural.
 Cordelia estuvo a punto de mencionar su relación con Xander Harris otra vez.
 Al entrar al departamento de Cordelia el fantasma se pone celoso.

Referencias

Enlaces externos

Episodios de la primera temporada de Angel

Expecting (Angel)


Yoshikawa (written: , ,  or  in hiragana) is a Japanese surname. Notable people with the surname include:

, Japanese bureaucrat, statesman and politician
, Japanese gravure idol, actress and AV idol
, Japanese sprinter and long jumper
Christine Yoshikawa (born 1974), Canadian-American classical pianist
, Japanese guitarist
, Japanese baseball player
, Japanese writer
, Japanese politician
, Japanese politician
, Japanese actress, fashion model and singer
, Japanese economist
, Japanese calligrapher
, Japanese footballer
, Japanese sinologist
, Japanese footballer
Mako Yoshikawa (born 1966), American writer
, Japanese fencer
, Japanese cyclist
, Japanese middle- and long-distance runner
, Japanese manga artist
, Japanese basketball player
, Japanese actress
, Japanese baseball player
, Japanese academic and writer
, Japanese golfer
, Japanese beauty pageant winner
, Japanese politician
, Japanese footballer
, Japanese animator
, Japanese manga artist
, Japanese politician
, Japanese World War II spy
, Japanese footballer
, Japanese baseball player
, Japanese futsal player
, Japanese racing driver
, Japanese footballer
, Japanese photographer
, Japanese motorcycle racer
, Japanese composer, music arranger and film producer
, Japanese sport shooter

Fictional characters
, a character in the manga series YuruYuri
, a character in the novel series Sound! Euphonium

Japanese-language surnames

Yoshikawa (surname)


Yaman Okay (1 Ocak 1951, Giresun - 19 Şubat 1993, İstanbul), Türk sinema ve tiyatro oyuncusudur.

Hayatı
1951 yılında Giresun'da memur bir ailede doğan Yaman Okay, eğitimini Aksaray Özel Bilir Koleji'nde tamamladı. Şişli Siyasal Bilgiler Yüksekokulu'nda okuduktan sonra Bir Yol adlı oyunla amatör olarak sanat yaşamına atıldı. Rutkay Aziz kendisini Ankara Sanat Tiyatrosu'na yönlendirdi. El Kapısı, 403 km, Leipzig Duruşması, Ana, Komün Günleri, Sakıncalı Piyade oyunlarında başrolde oynayan Okay, uzun yıllar tiyatro oyunculuğu yaptı. Yılmaz Güney'in senaryosunu yazdığı ve Zeki Ökten'in yönettiği Sürü isimli filmle 1978 yılında sinemaya geçti. 1981'de 18. Antalya Altın Portakal Film Festivali'nde Bereketli Topraklar Üzerinde filmindeki rolüyle, En başarılı yardımcı erkek oyuncu ödülünü kazandı. Oyuncu ve senarist Meral Okay'ın eşiydi.

Tiyatro oyunları
 403.Kilometre : İsmet Küntay - Ankara Sanat Tiyatrosu (1973)
 El Kapısı : Bilgesu Erenus - Ankara Sanat Tiyatrosu (1973)
 Hitler Rejiminin Korku ve Sefaleti : Bertolt Brecht - Ankara Sanat Tiyatrosu (1973)
 Ana : Maksim Gorki - Ankara Sanat Tiyatrosu (1974)
 Dimitrof : Hedda Zinner - Ankara Sanat Tiyatrosu (1974)
 Aladaglı Mıho  - Ömer Polat - Ankara Sanat Tiyatrosu (1975)
 Bir Şeftali Bin Şeftali : Samed Behrengi - Ankara Sanat Tiyatrosu (1975)
 Nereye Payidar : Bilgesu Erenus - Ankara Sanat Tiyatrosu (1975)
 804 İşçi (oyun) : Ömer Polat - Ankara Sanat Tiyatrosu (1976)
 Komün Günleri : Bertolt Brecht - Ankara Sanat Tiyatrosu (1976)
 Akıllı Hayvanlar : Ahmet Tünel - Ankara Sanat Tiyatrosu (1977)
 Sakıncalı Piyade : Uğur Mumcu - Ankara Sanat Tiyatrosu (1977)
 Zengin Mutfağı : Vasıf Öngören - Ankara Sanat Tiyatrosu (1977)
 Agrı Dağı Efsanesi (oyun) : Yaşar Kemal - Dostlar Tiyatrosu
 Kafkas Tebeşir Dairesi : Bertolt Brecht)
 Leipzig Duruşması

Filmografi

 1979: Adak
 1979: Bereketli Topraklar Üzerinde
 1979: Gül Hasan
 1979: Sürü
 1981: At
 1981: Herhangi Bir Kadın
 1981: Yılanı Öldürseler
 1982: Alişan
 1982: Faize Hücum
 1982: Seni Kalbime Gömdüm
 1982: Tomruk
 1983: En Büyük Şaban
 1984: Pehlivan
 1985: Bir Avuç Cennet
 1985: Bugünün Saraylısı
 1985: Kurbağalar
 1985: Seyyid
 1986: 40 Metrekare Almanya
 1986: Asiye Nasıl Kurtulur?
 1986: Bir Ana Bir Oğul
 1986: Çağdaş Bir Köle
 1986: Deli Deli Küpeli
 1986: Güneşteki Leke
 1986: Namus Sözü
 1986: Uzun Bir Gece
 1986: Yoksul
 1987: Son Yüzelli Metre
 1987: Umutların Ötesi
 1988: Dönüş
 1988: El Kapıları
 1988: Üçüncü Göz
 1989: Bizimkiler
 1989: Fazilet
 1989: Vatan Yolu / Die Heimreise
 1990: Benim Sinemalarım
 1990: Tatar Ramazan
 1990: Umuda Yolculuk
 1991: Siyabend-ü Xece
 1991: Yıldızlar Gece Büyür
 1992: Cazibe Hanımın Gündüz Düşleri
 1992: Denize Hançer Düştü
 1992: Düş Gezginleri
 1992: Piano Piano Bacaksız
 1992: Saygılar Bizden
 1992: Seni Seviyorum Rosa
 1994(yayın tarihi): Kurtuluş (dizi)

Ödüller
 1981: 18. Altın Portakal Film Festivali - En İyi Yardımcı Erkek Oyuncu - Bereketli Topraklar Üzerinde

Ölümü
Yaman Okay, yakalandığı pankreas kanseri nedeniyle 19 Şubat 1993'de hayatını kaybetti. Öldüğünde yalnızca 42 yaşındaydı. Cenazesi Zincirlikuyu Mezarlığı'nda toprağa verildi.

Kaynakça

Dış bağlantılar

 IMDb'de Yaman Okay

1951 doğumlular
Giresun doğumlu sanatçılar
Türk erkek sinema oyuncuları
Türk erkek dizi oyuncuları
Türk erkek tiyatro oyuncuları
Pankreas kanserinden ölenler
Zincirlikuyu Mezarlığı'na defnedilenler
İstanbul'da kanserden ölenler
1993 yılında ölenler

Yaman Okay


Selskabet for Fremtidsforskning er en foreningsbaseret folkeoplysende dansk tænketank stiftet i 1968. Formålet er at brede debatten om Danmarks fremtid ud til alle. Siden 1968 har selskabet løbende udgivet sit tidsskrift, Futuriblerne, der samler viden og visioner indenfor et indsatsområde. Selskabet har igennem årene afholdt konferencer og fremtidssymposier, udgivet rapporter og udviklet metoder til brug i fremtidsforskningen.

Fremtidsforskning
Begrebet fremtidsforskning defineres som evnen til
 at forstå sin nutid,
 forestille sig mulige fremtider (fremtidsviften),
 træffe et ønskværdigt valg af fremtid og
 tilbageprojektere skridt for skridt fremtid til nutiden for
 at kunne træffe et nutidigt valg af 'næste skridt' (backcasting).
Denne tilgang til fremtidsforskning forstås bedst med sin modsætning. At det vil være forkert - passivt - at forudse fremtiden alene ud fra en fremskrivning og modellering baseret på historiske data. Populært sagt, mener Selskabet at den bedste måde at forudse fremtiden på, er ved at skabe den selv. Fremtiden er et valg. At være med til at træffe visionære, kvalificerede og ambitiøse valg, der løser Danmarks og klodens store udfordringer er selskabets mission.

Selskabet er i 2017 under rekonstruktion og får bl.a. ny ledelse. Ledelsen er primo 2017 organiseret i en styregruppe, med en formand (Peter Theisen) og en konstitueret generalsekretær (Nils Beck). Ny generalsekretær bliver højskoleforstander Tyge Mortensen.

Selskabets ledelse og organisering
Selskabets ledelse består af en generalsekretær, en formand og et forretningsudvalg på op til 12 medlemmer. Samtlige tilknyttede personer arbejder ulønnet og dets virke er uafhængig af partipolitiske og økonomiske interesser.

Generalsekretærer
 1968-1975: Arne Sørensen, generalsekretær og stifter
 1975-1983: Thorkil Kristensen, generalsekretær
 1983-2007: Torben Bo Jansen, generalsekretær
 2007-2017: Nils Bech, konstitueret generalsekretær
 2017- : Tyge Mortensen, generalsekretær

Formænd
 1968-1975: Arne Sørensen, formand og stifter
 1978-1983: Torben Bo Jansen, formand
 1983-1992: Helge Severinsen, formand
 1992-2007: Jette Jansen
 2007-2017: Peter Theisen, formand
 2017-2020: Michael Bohn, formand
 2020- : Keld Holm

Historie

Selskabet for Fremtidsforskning blev stiftet på initiativ af filosoffen, forfatteren, tidligere minister og senere højskoleforstander, Arne Sørensen. Med kort mellemrum stiftede han tre selskaber – i 1967 Akademiet for Fremtidsforskning, i 1968 Selskabet for Fremtidsforskning og i 1970 tilføjedes Institut for Fremtidsforskning.

Akademiet var tænkt som akademisk forum for debat og gensidig inspiration for forskere og filosoffer samt for udvikling af forskningsprojekter. Selskabet skulle være bindeled mellem forskerne og den folkelige almenhed til formidling af ideer begge veje. Instituttet – den gang under ledelse af fhv. finansminister Thorkil Kristensen (V) – skulle forestå metodeudvikling og forskningen i samfundets fremtidige udvikling baseret på teknikker til forudsigelse af fremtiden (fremtidsscenarier).

Netop Instituttets trend- og prognoseorienterede arbejdsform var imidlertid ude af tråd med den ledende opfattelse i Selskabet, hvorfor det kom til et brud i 1980. I stedet oprettede sociologen og fremtidsforskeren Torben Bo Jansen året efter et konkurrerende Institut for Anvendt Fremtidsforskning, som arbejdede ud fra Selskabets forestillinger om fremtidsforskningens muligheder, og som virkede i perioden frem til 2008. Det hidtidige institut fortsatte sin virksomhed under Akademiets auspicier.

Værdier og mål
Selskabet for Fremtidsforskning afviser både anvendelsen af prognostiske fremskrivninger af udviklingen og af utopiske eller dystopiske scenarier for samfundets udvikling. Efter Selskabets opfattelse er fremtid altid menneskeskabt og kan derfor ikke beregnes, men kun vælges. Disse valg af fremtid må foretages ud fra den vifte af muligheder, som står åbne i nutiden, og som bedst tilfredsstiller latente behov og værdiforestillinger. Det er Selskabets grundopfattelse, at alle – som individ, familie, virksomhed og samfund – kan skabe forudsætninger for 'det gode og meningsfulde liv' ved selv at vælge den ønskværdige fremtid. Værktøjet til realisering af dette mål er, hvad Selskabet kalder for 'Backcasting' (tilbageregning).

Backcasting
Forecasting eller (på dansk) prognosticering er et ofte anvendt middel til fastlæggelse af fremtidsmål. Selskabet er af den opfattelse, at anvendelsen af denne teknik fører til uholdbare resultater. Som alternativ tilbydes værktøjet Backcasting – en systematisk, dokumenterbar, trin-for-trin tilbageregning fra fremtid til nutid af hvordan ønskværdige, specificerede mål kan realiseres. Som akademisk-videnskabeligt værktøj er det skabt af ovennævnte Torben Bo Jansen og i en mere jordnær udgave – Backcasting for Dummies – populariseret af civilingeniør John Bern Nielsen.

Aktiviteter
Selskabet har gennem fem årtier udgivet tidsskriftet Futuriblerne. Navnet var oprindelig en sproglig nydannelse efter fransk mønster: "De i fremtid mulige foreteelser". Tidsskriftet udgives i dag som e-medie i et e-bibliotek, der rummer mere end 200 numre (1500 artikler) og som årligt har ca. 25.000 læsere. Dertil har Selskabet afholdt høringer og seminarer og har en løbende foredragsvirksomhed.

Torben Bo Jansen

Torben Bo Jansen (1942-2007) var magister i sociologi og under studiet lærer ved Den Sociale Højskole. Ansat ved Sociologisk Institut på Københavns Universitet 1966-1974, derefter tilknyttet Instituttet for Fremtidsforskning 1974-1983, siden leder af Institut for Anvendt Fremtidsforskning og direktør for Center for Udviklingsteknologi. Jansen var fra 1972 og frem til sin død først formand og siden generalsekretær for Selskabet for Fremtidsforskning. Han har skrevet bøger og artikler om sociologiske emner, fremtidsforskning, virksomheds- og værdiledelse og ofte anvendt som foredragsholder og leder af seminarer. Som debattør gjorde han fremtidsforskningens synsvinkel gældende over for politiske, sociale og videnskabelige problemformuleringer.

Litteratur
 Helge Severinsen (2013): Tilfældighed smedet til skæbne, Forlaget Muradam, s. 201-222,

Eksterne henvisninger
 Officiel hjemmeside
 Uddrag af Helge Severinsens selvbiografi om fremtidsviften: http://www.fremtidsforskning.dk/wp-content/uploads/Tilf%C3%A6ldighed-smedet-til-sk%C3%A6bne-Final.pdf
 Om Backcasting: http://www.strategylab.dk/portal/tools/strategibanken/metoder/forecastingsmetoder/backcasting/

Organisationer fra Danmark
Etableret i 1968

Selskabet for Fremtidsforskning


An Eriophorum chamissonis in uska species han Liliopsida nga ginhulagway ni Carl Anton von Meyer. An Eriophorum chamissonis in nahilalakip ha genus nga Eriophorum, ngan familia nga Cyperaceae. Waray hini subspecies nga nakalista.

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Eriophorum chamissonis