Gayzer (Türkçe: Kaynaç) kesintili bir biçimde sıcak su ya da sıcak buhar fışkırtan, kükürt yayan kaynarca.

Geysir, İzlanda dilinde, fışkırmak demektir. Volkanoloji literatürüne İngilizceden geyser olarak geçmiştir. Gayzer kesintili bir biçimde sıcak su ya da sıcak buhar fışkırtan, kükürt yayan kaynarcadır. Yeraltı sularının magmaya dokunması ya da magmanın çok yakınından geçmesi sonucunda ısınmasıyla oluşurlar.

Sıcak su kaynakları, volkanik ve kırıklı (fay) bölgelerde görülür. Bu nedenle kutuplara yakın bir bölge olmasına rağmen İzlanda'da birçok gayzer ve sıcak su kaynağı bulunmaktadır.  Kaynak su belirli bir yerde ısınınca (kaynayınca), bir patlama yapar ve bu kaynar su yeryüzüne fışkırarak çıkar.

Oluşum
Gayzerlerde yeraltı suyunun içinde toplandığı doğal kuyu, düşey doğrultuda sıralanmış ve birbirine dar kanallarla bağlanmış bölümlerden oluşur. Böyle bir kuyunun çeşitli derinliklerdeki bölümlerinde yer alan suların kaynama noktaları, basınç farklılıklarından dolayı,birbirinden farklıdır. Örneğin; su, 300 metrede su ile dolu hazne altında kaynamak için yaklaşık 230 °C'ye ulaşmalıdır.

Basınç arttıkça suyun kaynaması için daha yüksek bir sıcaklığa ihtiyaç vardır.Bu nedenle,derinlerde yer alan bölümlerin içindeki sular, daha büyük bir basınç altında olduklarından, daha geç, yüzeye yakın olanların içindeki sular ise daha çabuk kaynarlar. Sonuçta en üst bölümdeki su önce kaynar ve oluşan buhar basıncı nedeniyle kuyunun ağzına yükselir ve hatta dışarı çıkar. Bu durum altta yer alan bölmeler içindeki suların üzerindeki basıncı birden azaltır. Böylece zaten normal kaynama noktasının üzerinde bir sıcaklığa sahip olan fakat basınç altında oldukları için kaynayamayan bu sular aniden ve hızla kaynamaya başlar ve kısa sürede oluşan büyük bir buhar basıncı ile su ve buhar sütunu halinde kuyunun ağzından dışarı fışkırır. Patlama sonrası soğuk yeraltı suyu tekrar rezervuara sızar ve döngü yeniden başlar.

Sıcak kaynaklar ve gayzerlerdeki yeraltı suları yüzeye aktığı zaman,bu akışkandaki malzemeler genellikle çözünür ve kimyasal tortullu kaya birikimi oluşur. Su çözünmüş silika içerdiği zaman bu malzemeye silisli sinter adı verilir ve bu malzeme gayzerit kaynağının etrafında toplanır. Su, çözünmüş kalsiyum karbonat içerdiği zaman traverten ya da kalkerli tüfler çökelir. Gayzerlerin püskürttüğü suyun içinde farklı kimyasal maddeler vardır. Suyun içinde, ilerlediği yoldaki yapıya göre silisyum dioksit (SiO2), kalsiyum karbonat (CaCO3), arsenik (As), cıva (Hg), karbondioksit (CO2), hidrojen sülfür(H2S) ve başka kimyasal maddeler bulunabilir.

Dağılımı
Gayzerler, ekseriya yeni bir volkanik aktiviteye sahip bölgelerde ortaya çıkmaktadır. Gayzerlerde peşpeşe iki fışkırma arasındaki zaman periyodu genelde düzensizdir. Amerika'da Yellowstone Millî Parkındaki gayzerin suyu aralıklarla, saatte bir, 50 m yüksekliğe fışkırmaktadır. Bazı yerlerde gayzer faaliyeti gösteren soğuk su kaynakları da vardır. Yeni Zelanda'da ve İzlanda'da gayzerler bulunmaktadır. Yeni Zelanda'da 1886'daki Taravera volkanik püskürmesinden sonra su, buhar, çamur ve taşları 4 saat müddetle 240 m kadar yükseğe püskürten yedi adet gayzer oluşmuş ve 1904'te bitişik Taravera Gölünün sularının akıtılmasıyla bu gayzerlerden 450 metreye kadar su püskürten birinin faaliyeti durmuştur. Dünya genelindeki 1000 kadar gayzerin yaklaşık yarısı Amerika Birleşik Devletleri'ndeki Yellow Stone Millî Parkı'nda bulunuyor. Tüm gayzerler arasında en bilineni ise bu parkın içindeki Old Faithful'dur. Yine aynı park içinde yer alan Steamboat isimli gayzer ise yaklaşık 100 m ile halen en yükseğe su püskürten gayzerdir. Gayzerlere Rusya, Şili, Yeni Zelanda ve İzlanda'da sıkça rastlanır. Türkiye'de ise gayzer bulunmuyor.

Gayzer faaliyetlerinin anlaşılması için püsküren suyun kimyasal ve hacimsel incelemeleri ile sıcak su kaynaklarının bulunduğu yerde açılan kuyuların etüdünden istifade edilmektedir. Bununla beraber gayzerlerin periyodik olarak püskürme mekanizması halen tam anlaşılamamıştır. İzlanda'daki bir gayzerin incelenmesi ile bulunan sonuçların diğer gayzerlere de uygulanmasına çalışılmışsa da bir başarı sağlanamamıştır.

Kullanımı
Gayzer  elektrik üretimi, ısıtma ve turizm gibi çeşitli faaliyetler için kullanılmaktadır. Jeotermal rezervleri tüm dünyada bulunur. İzlanda daki bazı gayzer alanları dünyanın  ticari açıdan en değerli alanlarıdır. 1920'lerden bu yana gayzerlerden  yönlendirilen sıcak su seraların ısınmasında kullanılmaktadır. Bu sayede İzlanda'nın soğuk ikliminde bitkisel üretim yapılabilmektedir. Gayzerlerden gelen  buhar ve sıcak su 1943 yılından bu yana  evleri ısıtmak için kullanılmaktadır. Bunun  yanı sıra gayzerlerden çıkan buhar denetim altına alınır ve türbinler kurularak elektrik üretilir. ABD, İtalya, İzlanda, Rusya, Yeni Zelanda,Japonya bu yolla elektrik üretip endüstriyi geliştirmekte, kırsal alanları kalkındırmaktadır.

Kaynakça

Gayzer


ديفيد كويشنير  ممثل أمريكي من مواليد 24 أغسطس 1962.

الأعمال
 ذيل الكلب
 رجل على القمر
 أوستن باورز: الجاسوس الذي غيرني
 المذيع: أسطورة رون بورغاندي
 ذا دوكس اوف هازرد
 أفاعي في طائرة
 الحظيرة
 قصة ريكي بوبي
 شكرا لك على التدخين
 بولز أوف فيوري
 دليل الكشافة إلى زومبي نهاية العالم (2015)

وصلات خارجية

مراجع

أشخاص على قيد الحياة
أشخاص من مقاطعة مونيتو (ميزوري)
أمريكيون من أصل ألماني
أمريكيون من أصل أيرلندي
أمريكيون من أصل إنجليزي
خريجو جامعة ميزوري
كتاب أمريكيون
كتاب تلفاز أمريكيون
كتاب تلفاز ذكور أمريكيون
كتاب تلفاز
كتاب سيناريو أمريكيون
كتاب سيناريو من ميزوري
كوميديو ستاند أب أمريكيون
كوميديون أمريكيون في القرن 20
كوميديون أمريكيون في القرن 21
كوميديون أمريكيون
كوميديون من ميزوري
ممثلو أداء صوتي رجال أمريكيون
ممثلو أفلام أمريكيون
ممثلو تلفزيون أمريكيون
ممثلون أمريكيون في القرن 20
ممثلون أمريكيون في القرن 21
ممثلون أمريكيون
ممثلون ذكور من أصل أيرلندي
ممثلون من أصل ألماني
ممثلون من ولاية ميزوري
مواليد 1962
مواليد في ميزوري
موسيقيو كوميديا أمريكيون

ديفيد كويشنير


Das brennende Bett ist ein US-amerikanisches Fernseh-Drama aus dem Jahr 1984. Es ist die Literaturverfilmung des gleichnamigen Sachbuches The Burning Bed von Faith McNulty, welcher die wahre Geschichte von Francine Hughes (1947–2017) erzählt, die nach jahrelanger häuslicher Gewalt ihren Mann 1977 tötete.

Handlung
Am 9. März 1977 legt Francine Hughes ein Feuer in ihrem Haus in Lansing, Michigan und flüchtet mit ihren drei Kindern vor ihrem Ehemann, der in den Flammen stirbt. Sie wird deshalb wegen Mordes angeklagt. Obwohl sie unterstützende Briefe anderer geschlagener Frauen erhält, meint ihr Anwalt, dass es schwierig für sie sei, einen Freispruch wegen Notwehr zu erhalten.

Im Sommer 1963 hatte Francine ihren Ehemann James Berlin Hughes, genannt Mickey, beim Tanz kennengelernt. Schnell verliebten sich beide ineinander und redeten von Heirat. Dabei war Mickey allerdings immer enthusiastischer als Francine, die lieber studieren und einen Beruf ausüben wollte. Doch weil er sie immer wieder von seiner intensiven Liebe zu ihr überzeugen kann, stimmt sie dem Heiratsantrag des arbeitslosen Mickey zu. Da er auch nach der Heirat keine geeignete Stelle findet, wendet sich Mickey dem Alkohol zu und lässt seinen Frust an Francine aus. Mickeys Vater Berlin versucht, Francine vor diesen Schlägen zu schützen, indem er sie zu ihrer Mutter bringt. Doch Francines Mutter will nichts von der Gewalt in Francines Ehe wissen, weswegen sie sie auch überzeugt, wieder zu ihm zurückzukehren. Francine kehrt zurück und wird Mutter des ersten gemeinsamen Kindes. Obwohl sie in ihr erstes gemeinsames Haus ziehen, muss sich Francine immer wieder von ihrem Mann schlagen lassen. Zwar verteidigt sie ihn, dass er es schwer habe, aber die Prügel verringern sich dadurch nicht.

Also versucht sie, Sozialhilfe für sich und ihre Kinder zu beantragen und reicht die Scheidung ein. Mit ihren beiden Kindern und der Hilfe ihrer Freundin Grace baut sie ein neues Leben auf. Allerdings ist sie auch zum dritten Mal schwanger, sodass sie im Sommer 1970 ihre zweite Tochter Christine zur Welt bringt, was Mickeys Eltern dazu veranlasst, sie davon zu überzeugen, sich wieder mit Mickey zu versöhnen. Doch Francine lehnt ab, und erst ein Unfall Mickeys überzeugt sie, sich neben dem Elternhaus Mickeys eine Wohnung zu nehmen. Und damit beginnt die Gewalt von neuem, denn Mickey versucht sie immer wieder davon zu überzeugen, dass er sie liebt, wobei er auf jede Abweisung mit Gewalt reagiert. Da die Polizei Francine nicht schützt, muss sie auch mehrere Morddrohungen von Mickey erdulden.

Da Mickey wieder Arbeit findet, werden die nächsten Jahre besser und ruhiger. Francine darf endlich ein College besuchen und erhält im Frühling 1976 ein Stipendium, um am McArthur Junior College Wirtschaft zu studieren. Doch das gefällt Mickey wiederum nicht, weswegen die Gewalt von neuem beginnt. Jeder Fluchtversuch Francines wird dabei von Mickey vereitelt und, infolge des Alkohols, mit immer härterer Prügel bestraft. Dabei kennt Mickey auch keine Gnade und schlägt Francine im Beisein der eigenen Kinder. Da er dies auch vor den Augen der Polizei macht, wird er festgenommen, verurteilt, aber auf Bewährung wieder freigelassen. Francine bittet daraufhin Mickeys Familie um Hilfe, doch außer Berlin will niemand helfen. Da auch die Polizei in der Folgezeit nicht helfen kann, flüchtet Francine mit den Kindern zu ihrer Mutter. Doch auch diese kann und will ihr nicht helfen, sodass sie Mickey gegen Francines Willen die drei Kinder aushändigt. Da sie von niemanden Hilfe erhält, nimmt Francine schweren Herzens die Entscheidung in Kauf, wieder neben Mickey einzuziehen, um ihren Kindern nahe zu sein.

Francine wird in den Gerichtssaal gebracht, wo sie die Zeugenaussagen hören muss. Ein Polizist gibt an, nicht geholfen zu haben, und Flossie Hughes, Mickeys Mutter, belügt in der Zeugenaussage den Anwalt. Francines Tochter Christine hingegen schildert die Gewalttaten ihres Vaters gegenüber ihrer Mutter und gibt zu Protokoll, dass sie ihren Vater nicht vermisse. Zum Schluss wird Francine selbst aufgerufen und gibt einige Geschichten, wie Mickey sie behandelt hat, zu Protokoll. In der letzten Nacht vor seinem Tod hat er sie vergewaltigt, sodass sie sich Benzin aus der Garage holte, es im Schlafzimmer neben dem schlafenden Mickey ausschüttete und anzündete und mit den drei gemeinsamen Kindern flüchtete. Daher wird sie wegen vorübergehender Unzurechnungsfähigkeit freigesprochen.

Kritik

Auszeichnungen
 Bei den Golden Globe Awards 1985 wurde Paul Le Mat als Bester Nebendarsteller – Serie, Mini-Serie oder TV-Film ausgezeichnet und Fawcett erhielt eine Nominierung als Beste Hauptdarstellerin – Mini-Serie oder TV-Film  und der Film wurde als Beste Mini-Serie oder TV-Film nominiert.
 acht Nominierungen bei der Primetime-Emmy-Verleihung 1985 (Bestes Drama, Beste Regie, Beste Hauptdarstellerin, Bester Nebendarsteller, Bestes adaptiertes Drehbuch, Bester Schnitt, Bestes Make-Up, Beste Frisur)
 eine Nominierung beim Eddie Award für den besten Schnitt eines Fernsehfilms

Veröffentlichung
Am 8. Oktober 1984 wurde der Fernsehfilm erstmals auf NBC und am 3. November 1990 auf Sat.1 ausgestrahlt. In den Vereinigten Staaten ist der Film ebenfalls auf VHS erhältlich.

Weblinks

Einzelnachweise

Filmtitel 1984
US-amerikanischer Film
Fernsehfilm (National Broadcasting Company)
Literaturverfilmung
Filmdrama

Das brennende Bett


Bakur III. od Iberije (gruz.: ბაკურ III), iz dinastije Hosroida, bio je posljednji kralj Iberije (Kartlija, istočna Gruzija). Njegovom smrću, 580. godine,  Sasanidi su ukinuli iberijsku monarhiju.

Na prijestolju je naslijedio svog oca Farsmana VI. Datum njegovog stupanja na prijestolje nije poznat, ali vladao je kao suvremenik perzijskog Velikog kralja Hormizda IV. Bakurova vlast bila je prilično ograničena i teško se protezala dalje od njegove tvrđave u Udžarmi, dok su glavnim gradom Tbilisijem i Unutarnjom Iberijom izravnije upravljali Sasanidi. Kad je umro 580. godine, Hormizd IV., iskoristio je priliku ukinuti kraljevstvo u Iberiji.

Bakur III. je bio oženjen i imao sina Adarnaza, koji je bio eristavi od Kahetije. Povjesničar Kiril Tumanov mu pripisuje dvoje dodatne hipotetske djece: Vahana i Brzmeha.

Izvori

Hosroidi
Kraljevi Iberije

Bakur III. od Iberije


An Eragrostis comptonii in uska species han Liliopsida nga ginhulagway ni De Winter. An Eragrostis comptonii in nahilalakip ha genus nga Eragrostis, ngan familia nga Poaceae.

Mabibilngan ini ha Eswatini. Waray hini subspecies nga nakalista.

Mga kasarigan

Eragrostis

Eragrostis comptonii


Proof (filme) – filme estadunidense de 2005
 Proof (rapper) – rapper estadunidense (1973–2006)
 Proof (álbum de BTS) – álbum sul-coreano de 2022

Desambiguação
Desambiguações de cinema
Desambiguações de música

Proof


İçeriğinde reklam ve tanıtım hizmetlerini yürüten kuruluş ve ajansların kullanımı için toplanan ve binlerce ulusal ve uluslararası vektörel logonun ve amblemin toplanmasıyla oluşan sayısal veri ortamlarda kullanım amaçlı bir grafik ürünün en genel adıdır.

Grafikerler arasında yaygın olarak kullanılmakla birlikte çağımızda ticari web siteleri yapım işlemleriyle uğraşmakta olan internet sayfa tasarımcıları da kullanabilmektedir.

Logobank


Fundația Chalo Chatu (CCF) este o organizație non-profit și caritabilă din Lusaka, Zambia. Fundația a fost fondată în 2016 de către Jason Visible ca o modalitate de a descărca enciclopedia Chalo Chatu de către organizațiile non-profit. Jason Mulikita președintele consiliului de administrație și Chabota Kanguya a servit ca șef de operațiuni din iunie 2016. Fundația a declarat că scopul a fost de a documenta în Zambia și menținerea unui site de conținut gratuit deschis pentru a furniza informații documentate despre Zambia și istoria sa este liberă. Eroii fundației exprimă o declarație cu privire la scopul colectării și dezvoltării în cadrul educației. Fundația se bazează pe contribuții publice pentru a-și finanța misiunea. Nu este o fundație privată, iar contribuțiile sale sunt în concordanță cu contribuțiile la deducerea taxei caritabile. Continuarea creșterii tehnice și economice a fiecărui Chalo Chatu depinde de donații.

Referințe

Organizații non-profit
Zambia

Chalo Chatu Foundation


Tatar Ramazan Sürgünde, serinin ikinci ve son filmi. 1992 yapımı olan film, ilk film Tatar Ramazan'ın devamı niteliğindedir. Olaylar gene II. Dünya Savaşı'nın sürdüğü 1942 yılında geçmektedir ve gene Cumhuriyet gazetesinin manşetleriyle açılır. "700 kasaba, 70 vilayet ve 7 düvelde namı söylendi" yazısıyla biter.

Konusu
Tatar Ramazan sürgüne gelmeden ünü gelmiştir. Bütün hapishanede Tatar Ramazan'ın adaleti koruyup kollayan, güçsüzü ezdirmeyen, mert biri olduğu konuşulmaktadır. Bütün cezaevi Tatar Ramazan'ın gelişini merakla beklemektedir. Sonunda Ramazan gelir ve "Merhaba yarenler, merhaba felaket arkadaşlarım" diyerek hapishane ahalisiyle selamlaşır.

Elbette ki gene koğuş ağası Abdurrahman Çavuş ve yardımcısı Akseli Ali bu durumdan rahatsız olur. En başta Tatar ile iyi geçinmeye çalışırlar, diğer mahpusların üzerine gittikleri gibi gidemezler. Fakat Tatar Ramazan durumu Kirmastılı ile konuşarak anlar, fakat gene de kendini tutmaya çalışır. Bu arada sevgilisi Zeynep de Tatar'ı görmek için hapishaneye gelir fakat Tatar o sırada "Benim adım Tatar Ramazan, ben bu oyunu bozarım!" diyerek  müdürle takıştığından kapalıya atılmıştır. Zeynep de Tatar'ı göremeyince deliye döner en sonunda hapishaneye girerek bağırmaya başlar. En sonunda Tatar da onu duyar ve tam konuşmaya başladıklarında üzerine gelen gardiyanlardan korkan Zeynep kendini yukarı kattan atar ve ölür.

Zeynep'in ölümüyle artık Tatar'ı durduracak bir şey kalmamıştır. Abdurrahman Çavuş'da hapishane bahçesinde Tatar'a meydan okumaktadır. Sonunda Tatar Ramazan, "Gel dedin geldim, Abdurrahman Çavuş" diyerek üstüne yürür Çavuş'un. Bıçaklar çekilir ve sahne başlar. Bu sırada Kirmastılı Ağa, Aksekili'yi içeri kilitler ve Tatar Ramazan'ın Abdurrahman Çavuş'la tek başına dövüşmesini sağlar. Tatar Ramazan bir hamleyle Abdurrahman Çavuş'u bıçaklar. Çavuş kanlar içinde yere düşer. O anda Tatar Ramazan etrafına dönerek yapılanların aslında mahpuslar için olduğunu söyler, herkes Ramazan'a sahip çıkıp "Ben vurdum, biz vurduk" diyerek üstüne kapanır. Yönetim yukarıdan tehdit edip teslim olmasını ister. O arada elinde bıçağıyla Tatar Ramazan aradan çıkar ve şöyle der:
 Burada vurulacak birisi vardı, onu da ben vurdum! Benim adım TATAR RAMAZAN gücün varsa gelip alsana!

Bu bölümde özellikle Kirmastılı karakterine dikkat edilmelidir. Kerim Korcan, yıllarca hapiste yatmış ve orada rastladığı mahkûmlardan yola çıkarak bu karakterleri yaratmıştır. Kirmastı, Bursa'nın Mustafakemalpaşa ilçesinin eski adıdır. Kirmastılı karakteri, yiğitliğin ve mertliğin sembolüdür.

Film 700 kasaba, 70 vilayet ve 7 düvelde namı söylendi yazısıyla biter.

Oyuncular
 Kadir İnanır - Tatar Ramazan
 Hayati Hamzaoğlu - Abdurrahman Çavuş
 Esin Moralıoğlu - Zeynep
 Yıldırım Gencer - Kirmastılı Dayı
 Kazım Kartal - Akseli Ali
 Turgut Bağır - Bıçkın Cafer
 Ayşecan Tatari - Çocuk

Teknik Ekip

Yapımcı
 Melih Gülgen

Müzikler
 Ahmet Kaya - Şu dağlarda kar olsaydım
 Ahmet Kaya - Hüseyin'e Yakılan Ağıt

Yapım
 Gülgen Film

Dış bağlantılar

1992 çıkışlı Türk filmleri
Melih Gülgen'in yönettiği filmler
Türk polisiye dram filmleri
Türk hapishane filmleri
1990'larda polisiye dram filmleri
Türk devam filmleri
Afiş aranan filmler
Gülgen Film filmleri
Melih Gülgen'in yapımcısı olduğu filmler
Safa Önal'ın senaryosunu yazdığı filmler
1990'larda Türkçe filmler
Salih Dikişçi'nin görüntülediği filmler
1992 çıkışlı dramatik filmler

Tatar Ramazan Sürgünde


Luis Magrinyà (Palma de Mallorca, 1960) es un escritor y traductor español. Reside en Madrid desde 1982. Cursó estudios de filosofía, letras y fotografía. Ha realizado traducciones y ha sido lexicógrafo y editor.

Obras
 1993, Los aéreos, cuentos
 1995, Belinda y el monstruo, colección de cuentos
 2000, Los dos Luises, novela
 2005, Intrusos y huéspedes, novela
 2010, Habitación doble, novela

Premios
 2000, Premio Herralde por Los dos Luises.
 2011, Premio Otras Voces, Otros Ámbitos por Habitación doble.

Referencias
 Luis Magrinyà en Anagrama
 Entrevista a Luis Magrinyà
 El Espejo de la Crítica, Luis Magrinyà y "Los dos Luises"

Escritores de Islas Baleares
Traductores de España
Nacidos en Palma de Mallorca

Luis Magrinyà


Lao script or Akson Lao ( ) is the primary script used to write the Lao language and other minority languages in Laos. Its earlier form, the Tai Noi script, was also used to write the Isan language, but was replaced by the Thai script. It has 27 consonants ( ), 7 consonantal ligatures ( ), 33 vowels (/ ), and 4 tone marks ( ).

The Lao abugida was adapted from the Khmer script, which itself was derived from the Pallava script, a variant of the Grantha script descended from the Brāhmī script, which was used in southern India and South East Asia during the 5th and 6th centuries AD. Akson Lao is a sister system to the Thai script, with which it shares many similarities and roots. However, Lao has fewer characters and is formed in a more curvilinear fashion than Thai.

Lao is written from left to right. Vowels can be written above, below, in front of, or behind consonants, with some vowel combinations written before, over, and after. Spaces for separating words and punctuation were traditionally not used, but space is used and functions in place of a comma or period. The letters have no majuscule or minuscule (upper- and lowercase) differentiation.

History

The Lao script derived locally from the Khmer script of Angkor with additional influence from the Mon script. Both Khmer and Mon were ultimately derived from the Pallava script of South India. The Lao script was slowly standardized in the Mekong River valley after the various Tai principalities of the region were merged under Lan Xang in the 14th century. It has changed little since its inception and continued use in the Lao-speaking regions of modern-day Laos and Isan. Although the Thai script continued to evolve, both scripts still bear a resemblance. However, this is less apparent today because the Lao People's Revolutionary Party has simplified the spelling to be phonemic and omitted extra letters used to write words of Pali-Sanskrit origin.

In the 1930s, Maha Sila Viravong, a Buddhist scholar, backed by the Buddhist Institute in Vientiane and the Buddhist Academic Council, added an additional set of Lao characters to support Pali and Sanskrit, thereby filling the missing gaps in the existing script. While the Buddhist Institute published books that utilised these extended Indic characters, they did not see widespread usage, and fell out of usage by 1975. In 2019, the extended Indic characters were added to Unicode 12.

Consonants
The twenty-seven consonants of the Lao alphabet are divided into three tone classes—high (ສູງ ), middle (ກາງ ), and low (ຕ່ຳ )—which determine the tonal pronunciation of the word in conjunction with the four tone marks and distinctions between short and long vowels. Aside from tone, there are twenty-one distinct consonant sounds that occur in the Lao language. Each letter has an acrophonical name that either begins with or features the letter prominently, and is used to teach the letter and serves to distinguish them from other, homophonous consonants. The letter ອ is a special null consonant used as a mandatory anchor for vowels, which cannot stand alone, and also to serve as a vowel in its own right.

The letter ຣ (r) is a relatively new re-addition to the Lao alphabet. It was dropped as part of a language reform because most speakers pronounced it as "l", and had an ambiguous status for several decades. A 1999 dictionary does not include it when listing the full alphabet but does use it to spell many country names. A comprehensive dictionary published by a high-ranking official in the Ministry of Information and Culture did not include it. However, as the Lao vocabulary began to incorporate more foreign names (such as Europe, Australia, and America) it filled a need and is now taught in schools. The letter ຣ can also be found in Unit 14 (ບົດທີ 14 ຮ ຫ ຣ) of a textbook published by the government. It is generally used as the first consonant of a syllable, or to follow a leading consonant, rarely as a final consonant.

Consonant chart
The table below shows the Lao consonant, its name, its pronunciation according to the International Phonetic Alphabet (IPA), as well as various romanization schemes, such as the French-based systems in use by both the US Board of Geographic Names and the British Permanent Committee on Geographical Names (BGN/PCGN), the English-based system in use by the US Library of Congress (LC), Royal Thai General System of Transcription (RTGS) used in Thailand, and finally its Unicode name. A slash indicates the pronunciation at the beginning juxtaposed with its pronunciation at the end of a syllable.

 Notes

Consonantal digraphs and ligatures
Lao also uses digraphs based on combinations of the silent (unpronounced) ຫ ຫ່ານ with certain other consonants, some of which also have special ligature forms that are optionally used.

In the Thai script, certain consonants are preceded by tone modifiers. This is because high consonants or low consonants cannot produce the full 5 tones of Thai. For instance, tone modifier ห can turn low consonants into high ones. This also explains why the Lao script reserved consonants with the same sounds (e.g. ຂ and ຄ /kʰ/, ສ and ຊ /s/). Both high and low consonants are needed to produce full five (or six) tones of Lao.

Such design also exists in Lao. Sonorants ງ, ຍ, ນ, ມ, ລ, ວ are originally low consonants, but when they're preceded by ຫ, they become high consonants.

The older versions of the script also included special forms for combinations of ພ (pʰ) + ຍ (ɲ), ສ (s) + ນ (n), and ມ (m) + ລ (l). In addition, consonant clusters that had the second component of ຣ (r) or ລ (l) were written with a special form ◌ຼ underneath the consonant. Since these were not pronounced in Lao, they were removed during various spelling reforms, and this symbol only appears in the ligature ຫຼ.

Phonetic
Lao characters in initial position (several letters appearing in the same box have identical pronunciation).

* In Luang Prabang dialect.
** Depends on the dialect.

Lao characters in final position. In the old documents, the letter ຽ could be found in place of ຍ.

Vowels
In its earlier form, Lao would be considered a full abugida, in which the inherent vowel is embedded in the consonant letters. With the spelling reforms by the communist Lao People's Revolutionary Party, the main vowel is now written explicitly but the rest of vowel diacritics still apply. However, many Lao outside of Laos, and some inside Laos, continue to write according to former spelling standards. For example, the old spelling of ສເຫຼີມ 'to hold a ceremony, celebrate' contrasts with the new ສະເຫລີມ/ສະເຫຼີມ.

Vowels are constructed from only a handful of basic symbols, but they can be combined with other vowel forms and semi-vowels to represent the full repertoire of diphthongs and triphthongs used in the language.
Vowels cannot stand alone or begin a syllable, so the silent consonant, ອ, which can function as a vowel in its own right, is used as a base when spelling a word that begins with a vowel sound.

The names of the vowels are just as easy as saying sala (ສະຫຼະ, ) before the vowel sign.
Some vowels have unique names, and these are ໃ◌ (ໄມ້ມ້ວນ, , rolled stem), ໄ◌ (ໄມ້ມາຍ, , unwound stem), ◌ົ (ໄມ້ກົງ, . , straight stem), ◌ັ (ໄມ້ກັນ, . , ear stem), ◌ຽ (ວິລາມ, ), and ◌ໍ (ນິກຄະຫິດ, ).

Although a dotted circle ◌ is used on this page to represent the consonant, in standard Lao orthography a small x symbol is used for this purpose.
Traditionally this was a simple, stylized, sans-serif x and it was included in Lao fonts before Unicode became widespread.
Unicode does not make it available as part of the Lao alphabet set, and a lower-case sans-serif x is often used instead.

Some vowels change their forms depending on whether they appear in the final or medial position.

Short and long vowels

Special vowels

* In the Northern (Luang Prabang) dialect of Lao, ໃ◌ is pronounced as  rather than ; similarly, in the Northeastern (Houaphanh) dialect,  ໃ◌ is pronounced as .

As in the neighboring Thai script, ◌ະ is used to represent a glottal stop after a vowel.

Punctuation
Lao is traditionally not written with spaces between words. Spaces are reserved for ends of clauses or sentences. Periods are not used, and questions can be determined by question words in a sentence. Traditional punctuation marks include ◌໌, an obsolete mark indicating silenced consonants; ໆ, used to indicate repetition of the preceding word; ຯ, the Lao ellipsis that is also used to indicate omission of words; ฯ, a more or less obsolete symbol indicating shortened form of a phrase (such as royal names); and ฯລฯ, used to indicate et cetera.

In more contemporary writing, punctuation marks are borrowed from French, such as exclamation point !, question mark ?, parentheses (), and «» for quotation marks, although "" is also common. Hyphens (-) and the ellipsis (...) are also commonly found in modern writing.

Numerals

Other languages in Lao script
According to Article 89 of the 2003 Amended Constitution of the Lao People's Democratic Republic, the Lao alphabet, though originally used solely for transcribing the Lao language, is also used to write several minority languages.

Additional Lao characters used to write Pali/Sanskrit, the liturgical language of Theravāda Buddhism, are now available with the publication of Unicode 12.0. The font Lao Pali (Alpha) can be downloaded from Aksharamukha.
Additional Lao characters used to write Khmu' were also encoded.
An older version of Lao, Tai Noi, was also used by the ethnic Lao of Thailand's Isan region before Isan was incorporated into Siam. Its use was banned by the Thai government and supplemented with the very similar Thai alphabet in 1871; however, the region remained culturally and politically distant until further government campaigns and integration into the Thai state (Thaification) were imposed in the 20th century. Attempts to encode Thai Noi in Unicode have been made.
The applicability of Lao script for other minority languages requires further evaluations.

Some minority languages use other writing systems. For example, the Hmong adopted the Romanized Popular Alphabet to spell the Hmong languages.

Lao compatible software
Linux has been available in Lao since 2005.

Windows did not officially support Lao until Windows Vista. User-generated fonts are freely available online.

In December 2011, the Lao Ministry of Science and Technology, in cooperation with the Ministry of Post and Telecommunications, officially authorized the use of Phetsarath OT as the standard national font.

The Phetsarath OT font was already adopted by the government in 2009; however, Lao users were unable to use it, as international software manufacturers did not include the font in their software systems. Mobile devices were not able to use or show Lao language. Instead, mobile phone users had to rely on Thai or English as language.

The Laos Ministry of Post and Telecommunications asked local technicians to develop a software system of international standard that would enable the Phetsarath OT font to be like other font systems that local users could access.

In March 2011, the Lao company XY Mobile presented the Phetsarath OT on mobile phones as well as tablet PCs using the mobile device operating system Android.

iOS supports Lao script on iPhones and iPads.

Obsolete consonants

The consonant letters below are obsolete, due to spelling reforms. Characters for these obsolete letters are added in later versions of Unicode. For additional details, see the Thai script page's sections for the alphabetic table and usage for Sanskrit and Pali.

Unicode

The Unicode block for the Lao script is U+0E80–U+0EFF, added in Unicode version 1.0. The first ten characters of the row U+0EDx are the Lao numerals 0 through 9. Throughout the chart, grey (unassigned) code points are shown because the assigned Lao characters intentionally match the relative positions of the corresponding Thai characters. This has created the anomaly that the Lao letter  is not in alphabetical order, since it occupies the same code-point as the Thai letter .

See also
 Romanization of Lao
 Lao Braille
 Literature of Laos

References

Further reading
Lew, Sigrid. "A linguistic analysis of the Lao writing system and its suitability for minority language orthographies". Writing Systems Research ahead-of-print (2013): 1–16.Authors's accepted manuscript
 Simmala, Buasawan and Benjawan Poomsan Becker (2003), Lao for Beginners. Paiboon Publishing.

External links
Omniglot – Lao alphabet
http://www.laosoftware.com/index.php
The Lao Alphabet at SEAsite
Laos – language situation by N. J. Enfield
 Numerals in many different writing systems, which includes Lao numerals. Retrieved 2008-11-12
http://unicode-table.com/en/sections/lao/
  Lao Range: 0E80 – 0EFF, from the Unicode Consortium
Free Lao script for Windows and Mac OS X

Lao language
Brahmic scripts
Laotian culture
Writing systems without word boundaries
14th-century establishments in Asia

Lao script


Rashpil  es un jútor del raión de Timashovsk del krai de Krasnodar, en Rusia. Está situado en la orilla izquierda del río Beisuzhok Izquierdo, afluente del río Beisug, 9 km al nordeste de Timashovsk y 67 km al norte de Krasnodar, la capital del krai. Tenía 283 habitantes en 2010.

Pertenece al municipio Novoléninskoye.

Enlaces externos y referencias

 Este artículo contiene datos geográficos extraídos de Google Earth y el mapa de Rusia de Yandex.ru, accesible desde este enlace.
 Sitio web del municipio  .
 Mapa topográfico en maps.vlasenko.net .
  en Panoramio

Localidades del raión de Timashovsk del krai de Krasnodar

Rashpil


විද්‍යුත් ප්‍රතිරෝධකතාව () යනු විද්‍යුත් ධාරාවක් ගලා යෑමට යම් ද්‍රව්‍යයක් කෙතරම් තදින් ප්‍රතිරෝධී වන්නේ ද යන්න මනිනු ලබන මූලික ගුණාංගයකි වේ. අඩු ප්‍රතිරෝධීතාවයක් ඇති ද්‍රව්‍යය හරහා පහසුවෙන් විදුලිය ගලා යයි. ප්‍රතිරෝධීතාවය සාමාන්‍යයෙන්
 (rho) ග්‍රීක අක්ෂරයෙන් දක්වයි. විද්‍යුත් ප්‍රතිරෝධීතාවය සඳහා වන SI ඒකකය වන්නේ ඕම්-මීටර (Ω⋅m) වේ.

විද්‍යුත් සන්නායකතාව () යනු විද්‍යුත් ප්‍රතිරෝධකතාවයෙහි අනෙක් පසය.  එනම් එය යම් ද්‍රව්‍යයක විද්‍යුත් ධාරාවක් ගෙන යාමට ඇති හැකියාව වේ. එය සාමාන්‍යයෙන්  (සිග්මා) ග්‍රීක අක්ෂරයෙන් දැක්වේ, නමුත් සමහර විට  (kappa) (විශේෂයෙන්ම electrical engineering) සහ  (gamma) භාවිතා වේ. විද්‍යුත් සන්නායකතාවය සඳහා වන SI ඒකකය වන්නේ siemens per metre (S/m) වේ.

විවිධ ද්‍රව්‍යයන්ගේ ප්‍රතිරෝධීතා සහ සන්නායකතා

මෙම වගුව විවිධ ද්‍රව්‍යයන්ගේ  දි ප්‍රතිරෝධීතා (), සන්නායකතා සහ temperature coefficient දක්වයි.

ආශ්‍රිත

 Charge transport mechanisms
 Chemiresistor
 Classification of materials based on permittivity
 Conductivity near the percolation threshold
 Contact resistance
 Electrical resistivities of the elements (data page)
 Electrical resistivity tomography
 Sheet resistance
 SI electromagnetism units
 Skin effect
 Spitzer resistivity
 Dielectric strength

සටහන්

මූලාශ්‍ර

භාහිර සබැඳි

Comparison of the electrical conductivity of various elements in WolframAlpha

Physical quantities
Materials science

විද්‍යුත් ප්‍රතිරෝධකතාව සහ සන්නායකතාව


La  cérémonie des Africa Movie Academy Awards honorant les films de 2013 devait avoir lieu à Yenagoa, dans l'État de Bayelsa, le 24 mai 2014. Le parti de nomination a eu lieu à Emperor Palace, Johannesburg, Afrique du Sud le 2 avril 2014.

Gagnants et nominés
Les candidatures ont été ouvertes pour le prix en décembre 2013 et clôturées le 15 janvier 2014, les films à soumettre doivent avoir été produits, présentés en avant-première et/ou sortis entre mai 2012 et décembre 2013. Plus de 500 films ont été soumis pour les prix de 40 pays à travers le monde, le processus de nomination a impliqué cinq étapes avant que les 30 meilleurs films ne soient présélectionnés pour la nomination. Avant cette édition, il y avait un jury de dix hommes pour déterminer les nominés mais il est passé à quinze.

Les nominés pour les  cérémonie des Africa Movie Academy Awards ont été annoncés le 2 avril 2014 à Emperor Palace, Johannesburg, Afrique du Sud l'événement principal qui devait initialement se tenir le 26 avril 2014 a été reporté au 24 mai 2014 et sera se tiendra au Centre culturel Gabriel Okara, Yenagoa, Bayelsa, Nigéria. C'est la première fois que le prix aura lieu en mai, car les cérémonies précédentes avaient toujours eu lieu au mois d'avril.

Of Good Report a reçu le plus de nominations avec 13 ; Le Royaume oublié et Potomanto sont arrivés deuxièmes avec 9.

Danny Glover a remis le prix du meilleur film au film Of Good Report. Les lauréats de l'AMAA pour 2014 feront partie du projet de cinéma de l'AFA en Afrique de l'Est.

Récompenses
Comme indiqué dans plusieurs comptes-rendus, recensant les nominations et résultats  :

Prix spéciaux
D'après le compte-rendu de BellaNaija :

 Prix Madiba : Ni Sisi (Kenya)
 Meilleur film pour l'autonomisation des femmes : B for Boy (Nigéria)
 Prix spécial du jury : New Horizon (Nigeria)
 L'œuvre de toute une vie : Bob-Manuel Udokwu

Candidatures multiples

 13 Nominations
 Of Good Report

 9 Nominations
The Forgotten Kingdom
Potomanto

 8 Nominations
Felix

 6 Nominations
Apaye
Accident
The Children of Troumaron

 5 Nominations
B for Boy
Omo Elemosho

 4 Nominations
Good Old Days: Love of AA
Once Upon A Road Trip
Ni Sisi

Informations sur la cérémonie
Depuis la  édition des prix, il y a eu un tollé public subaudible concernant le pays hôte de la  cérémonie historique, car il a été dit que l'Afrique du Sud avait proposé d'accueillir l'événement depuis un certain temps. Les responsables de l'AMAA n'ont fait aucune déclaration sur les rumeurs jusqu'en décembre 2013, lorsque le fondateur, Peace Anyiam Osigwe, est sorti lors d'un point de presse à Lagos le 19 décembre 2013 et a déclaré « vous aurez de mes nouvelles le  janvier ». Il a été révélé plus tard que l'Afrique du Sud et le Malawi avaient soumissionné pour accueillir l'événement, mais Osigwe a déclaré qu'il avait été refusé car il serait difficile de dire au peuple nigérian que la  cérémonie de l'AMAA se tiendrait en dehors du Nigéria.

Lydia Forson et Kunle Afolayan ont été sélectionnés comme le visage de l'année de l'AMAA. Selon Osigwe, les deux ont été choisis parce qu'ils comprennent ce que représente l'AMAA et ses visions. En tant qu'ambassadeurs de l'AMAA, ils parcourront le monde pour réaliser diverses activités pendant une période d'un an.

Catégories renommées et supprimées
Pour marquer la  édition de la cérémonie de remise des prix, certains changements ont été apportés dans les catégories AMAA ; Nelson Mandela Madiba Africa Vision Awards a été présenté pour être reçu par tout film qui capture la vision de la catégorie. Le meilleur film en langue africaine a été renommé Prix Sembene Ousmane du meilleur film en langue africaine tandis que la catégorie du prix du meilleur court métrage s'appelle désormais Prix Efere Ozako du meilleur court métrage.

Ce développement est d'immortaliser quelques grands hommes africains exceptionnels qui ont contribué à la croissance et au développement de l'industrie cinématographique. La catégorie Meilleur film d'African Living Abroad a été annulée tandis qu'une nouvelle catégorie Meilleur réalisateur, premier long métrage a été introduite pour encourager les jeunes réalisateurs et les futurs réalisateurs.

Prix du public
Le système des People's Choice Awards (PCA) a été annoncé en décembre 2013; Cela permettra au public de voter pour ses meilleurs lauréats dans toutes les catégories. Ceci est différent des catégories régulières basées sur un jury et sera décerné séparément. Les électeurs auront la possibilité de gagner des prix allant de téléphones, iPads et une voiture. AMAA@10 a également mis à disposition une récompense de 10 000 $ pour trois journalistes qui peuvent donner les trois meilleurs reportages sur AMAA au cours des neuf dernières années. le premier prix reçoit 5 000 $, tandis que les deuxième et troisième prix reçoivent respectivement 3 000 $ et 2 000 $. Les gagnants seraient déterminés en fonction de la profondeur et de l'exactitude du rapport, de leur compréhension de la marque AMAA et du style d'écriture.

Références

Récompense de cinéma en 2014
Pages avec des traductions non relues
2014 au Nigeria
2014

10e cérémonie des Africa Movie Academy Awards


Ryo Kubota (født 8. april 1991) er en japansk fodboldspiller, som spiller for den japanske fodboldklub Thespakusatsu Gunma.

Referencer

Eksterne henvisninger

Fodboldspillere fra Japan

Ryo Kubota


Tiān () is one of the oldest Chinese terms for heaven and a key concept in Chinese mythology, philosophy, and religion. During the Shang dynasty (17th―11th century BCE), the Chinese referred to their supreme god as Shàngdì (, "Lord on High") or Dì (, "Lord"). During the following Zhou dynasty, Tiān became synonymous with this figure. Before the 20th century, worship of Tiān was an orthodox state religion of China.

In Taoism and Confucianism, Tiān (the celestial aspect of the cosmos, often translated as "Heaven") is mentioned in relationship to its complementary aspect of Dì (, often translated as "Earth"). They are thought to maintain the two poles of the Three Realms () of reality, with the middle realm occupied by Humanity (, rén), and the lower world occupied by demons (魔, mó) and "ghosts", the damned, (鬼, guǐ). Tiān was variously thought as a "supreme power reigning over lesser gods and human beings" that brought "order and calm...or catastrophe and punishment", a god, destiny, an "impersonal" natural force that controlled various events, a holy world or afterlife containing other worlds or afterlives, or one or more of these.

Characters

The modern Chinese character  and early seal script both combine dà  "great; large" and yī  "one", but some of the original characters in Shāng oracle bone script and Zhōu  bronzeware script anthropomorphically portray a large head on a great person. The ancient oracle and bronze ideograms for dà  depict a stick figure person with arms stretched out denoting "great; large". The oracle and bronze characters for tiān  emphasize the cranium of this "great (person)", either with a square or round head, or head marked with one or two lines. Schuessler notes the bronze graphs for tiān, showing a person with a round head, resemble those for dīng  "4th Celestial stem", and suggests "The anthropomorphic graph may or may not indicate that the original meaning was 'deity', rather than 'sky'."

Two variant Chinese characters for tiān  "heaven" are  (written with  er "two" and  ren "human") and the Daoist coinage  (with  qīng "blue" and  "qì", i.e., "blue sky").

Pronunciation and etymology
The Modern Standard Chinese pronunciation of  "sky, heaven; heavenly deity, god" is tiān  in level first tone. The character is read as Cantonese tin1; Taiwanese thiN1 or thian1; Vietnamese thiên; Korean cheon or ch'ŏn (천); and Japanese ten in On'yomi (borrowed Chinese reading) and ama- (bound), ame (free), or sora in Kun'yomi (native Japanese reading).

Tiān  reconstructions in Middle Chinese (–10th centuries CE) include t'ien, t'iɛn, tʰɛn > tʰian, and then. Reconstructions in Old Chinese (–3rd centuries BCE) include *t'ien, *t'en, *hlin,  *thîn, and *l̥ˤin.

For the etymology of tiān, Schuessler links it with the Mongolian word tengri "sky, heaven, heavenly deity" or the Tibeto-Burman words taleŋ (Adi) and tǎ-lyaŋ (Lepcha), both meaning "sky". He also suggests a likely connection between Chinese tiān , diān  "summit, mountaintop", and diān  "summit, top of the head, forehead", which have cognates such as Zemeic Naga tiŋ "sky". However, other reconstructions of 天's OC pronunciation *qʰl'iːn  or *l̥ˤi[n]  reconstructed a voiceless lateral onset, either a cluster or a single consonant, respectively. Baxter & Sagart pointed to attested dialectal differences in Eastern Han Chinese, the use of 天 as a phonetic component in phono-semantic compound Chinese characters, and the choice of 天 to transcribe foreign syllables, all of which prompted them to conclude that, around 200 CE, 天's onset had two pronunciations: coronal *tʰ & dorsal *x, both of which likely originated from an earlier voiceless lateral *l̥ˤ.

Compounds
Tiān is one of the components in hundreds of Chinese compounds. Some significant ones include:
Tiānmìng ( "Mandate of Heaven") "divine mandate, God's will; fate, destiny; one's lifespan"
Tiānwèn (), the Heavenly Questions section of the Chǔ Cí.
Tiānzĭ ( "Son of Heaven"), an honorific designation for the "Emperor; Chinese sovereign" (Tiānzǐ accounts for 28 of the 140 tiān occurrences in the Shī Jīng above.)
Tiānxià (, lit. "all under heaven") "the world, earth; China"
Tiāndì (, lit "heaven and earth") "the world; the universe."
Xíngtiān () An early mythological hero who fought against Heaven, despite being decapitated.
Tiānfáng (, lit. "House of Heaven") A Chinese name for the Kaaba, from Bayt Allah (Arabic: بَيْت ٱللَّٰه, lit. 'House of God').

Chinese interpretations

"Lord Heaven" and "Jade Emperor" were terms for a supreme deity in Confucianism and Taoism who was an anthropromorphized Tian, and some conceptions of it thought of the names as synonymous.

Tiān was viewed as "the dwelling place of God, gods,...other superhuman beings and the...state of being of the saved". It was also viewed as "the guardian of both the moral laws of mankind and the physical laws of nature...and is synonymous with the divine will."

In Chinese culture, heaven tends to be "synonymous with order", "containing the blueprints for creation", "the mandate by which earthly rulers govern, and the standards by which to measure beauty, goodness, and truth."

Zhou dynasty nobles made the worship of heaven a major part of their political philosophy and viewed it as "many gods" who embodied order and kingship, as well as the mandate of heaven.

Confucianism
"Confucianism has a religious side with a deep reverence for Heaven and Earth (Di), whose powers regulate the flow of nature and influence human events." Yin and yang are also thought to be integral to this relationship and permeate both, as well as humans and man-made constructs. This "cosmos" and its "principles" is something that "[t]he ways of man should conform to, or else" frustration will result.

Many Confucianists, both historically and in current times, use the I Ching to divine events through the changes of Tiān and other "natural forces". Historical and current Confucianists were/are often environmentalists out of their respect for Heaven and the other aspects of nature and the "Principle" that comes from their unity and, more generally, harmony as a whole, which is "the basis for a sincere mind."

The Emperor of China as Tianzi was formerly vital to Confucianism.

Mount Tai is seen as a sacred place in Confucianism and was traditionally the most revered place where Chinese emperors offered sacrifices to heaven and earth.

Confucius
The concept of Heaven (Tiān, ) is pervasive in Confucianism. Confucius had a deep trust in Heaven and believed that Heaven overruled human efforts. He also believed that he was carrying out the will of Heaven, and that Heaven would not allow its servant, Confucius, to be killed until his work was done.  Many attributes of Heaven were delineated in his Analects.

Confucius honored Heaven as the supreme source of goodness:
The Master said, "Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!"
Confucius felt himself personally dependent upon Heaven: "Wherein I have done improperly, may Heaven reject me! may Heaven reject me!"

Confucius believed that Heaven cannot be deceived:
 The Master being very ill, Zi Lu wished the disciples to act as ministers to him. During a remission of his illness, he said, "Long has the conduct of You been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"

Confucius believed that Heaven gives people tasks to perform to teach them of virtues and morality:
The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right."

He believed that Heaven knew what he was doing and approved of him, even though none of the rulers on earth might want him as a guide:
The Master said, "Alas! there is no one that knows me." Zi Gong said, "What do you mean by thus saying - that no one knows you?" The Master replied, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven - that knows me!"

Perhaps the most remarkable saying, recorded twice, is one in which Confucius expresses complete trust in the overruling providence of Heaven:
The Master was put in fear in Kuang. He said, "After the death of King Wen, was not the cause of truth lodged here in me? If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of Kuang do to me?"

Mozi
For Mozi, Heaven is the divine ruler, just as the Son of Heaven is the earthly ruler. Mozi believed that spirits and minor demons exist or at least rituals should be performed as if they did for social reasons, but their function is to carry out the will of Heaven, watching for evil-doers and punishing them. Mozi taught that Heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others. Mozi criticized the Confucians of his own time for not following the teachings of Confucius.  In Mozi's Will of Heaven (), he writes:
Moreover, I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been so from antiquity to the present."

Schools of cosmology

There are three major schools on the structure of tian. Most other hypothesis were developed from them.
Gaitian shuo () "Canopy-Heavens hypothesis" originated from the text Zhoubi Suanjing. The earth is covered by a material tian.
Huntian shuo () "Egg-like hypothesis". The earth surrounded by a tian sphere rotating over it. The celestial bodies are attached to the tian sphere. (See , Chinese creation myth.)
Xuanye shuo () "Firmament hypothesis". The tian is an infinite space. The celestial bodies were light matters floating on it moved by Qi. A summary by Ji Meng () is in the astronomical chapters of the Book of Jin.

Tiān schools influenced popular conception of the universe and earth until the 17th century, when they were replaced by cosmological science imported from Europe.

Sometimes the sky is divided into Jiutian () "the nine sky divisions", the middle sky and the eight directions.

Buddhism
The Tian are the heaven worlds and pure lands in Buddhist cosmology.

Some devas are also called Tian.

Taoism
The number of vertical heaven layers in Taoism is different. A common belief in Taoism is that there were 36 Tiān "arranged on six levels" that have "different deities". The highest heaven is the "Great Web" which was sometimes said to be where Yuanshi Tianzun lived.

After death, some Taoists were thought to explore "heavenly realms" and/or become Taoist immortals. These immortals could be good or evil, and there were sometimes rivalries between them.

Some heavens in Taoism were thought to be evil, as in Shangqing Daoism, although Tiān was mostly thought of as a force for good.

Heaven is sometimes seen as synonymous with the Dao or a natural energy that can be accessed by living in accordance with the Dao.

A Tao realm inconceivable and incomprehensible by normal humans and even Confucius and Confucianists was sometimes called "the Heavens". Higher, spiritual versions of Daoists such as Laozi were thought to exist in there when they were alive and absorb "the purest Yin and Yang", as well as xian who were reborn into it after their human selves' spirits were sent there. These spiritual versions were thought to be abstract beings that can manifest in that world as mythical beings such as xian dragons who eat yin and yang energy and ride clouds and their qi.

Chinese folk religion
Some tiān in Chinese folk religion were thought to be many different or a hierarchy of multiple, sphere-like realms that contained morally ambiguous creatures and spirits such as huli jing and fire-breathing dragons.

The Tao realm was thought to exist by many ancient folk religion practitioners.

Yiguandao
In Yiguandao, Tian is divided into three vertical worlds. Li Tian () "heaven of truth", Qi Tian () "heaven of spirit" and Xiang Tian () "heaven of matter".

Japanese interpretations
In some cases, the heavens in Shinto were thought to be a hierarchy of multiple, sphere-like realms that contained kami such as fox spirits.

Myths about the kami were told "of their doings on Earth and in heaven." Heaven was thought to be a clean and orderly place for nature gods in Shinto.

Meanings
The semantics of tian developed diachronically. The Hanyu dazidian, an historical dictionary of Chinese characters, lists 17 meanings of tian 天, translated below.

 Human forehead; head, cranium.
 Anciently, to tattoo/brand the forehead as a kind of punishment.
 The heavens, the sky, the firmament.
 Celestial bodies; celestial phenomena, meteorological phenomena.
 Nature, natural. A general reference to objective inevitability beyond human will.
 Natural, innate; instinctive, inborn.
 Natural character/quality of a person or thing; natural instinct, inborn nature, disposition.
 A reference to a particular sky/space.
 Season; seasons. Like: winter; the three hot 10-day periods [following the summer solstice].
 Weather; climate.
 Day, time of one day and night, or especially the time from sunrise to sunset. Like: today; yesterday; busy all day; go fishing for three days and dry the nets for two [a xiehouyu simile for "unable to finish anything"].
 God, heaven, celestial spirit, of the natural world.
 Heaven, heavenly, a superstitious person's reference to the gods, Buddhas, or immortals; or to the worlds where they live. Like: go to heaven ["die"]; heavenly troops and heavenly generals ["invincible army"]; heavenly goddesses scatter blossoms [a Vimalakirti Sutra reference to "Buddha's arrival"].
 Anciently, the king, monarch, sovereign; also referring to elders in human relationships.
 Object upon which one depends or relies.
 Dialect. A measure of land [shang, about 15 acres].
 A family name, surname.

The Chinese philosopher Feng Youlan differentiates five different meanings of tian in early Chinese writings: <blockquote>
(1) A material or physical T'ien or sky, that is, the T'ien often spoken of in apposition to earth, as in the common phrase which refers to the physical universe as 'Heaven and Earth' (T'ien Ti ).
(2) A ruling or presiding T'ien, that is, one such as is meant in the phrase, 'Imperial Heaven Supreme Emperor' (Huang T'ien Shang Ti), in which anthropomorphic T'ien and Ti are signified.
(3) A fatalistic T'ien, equivalent to the concept of Fate (ming ), a term applied to all those events in human life over which man himself has no control. This is the T'ien Mencius refers to when he says: "As to the accomplishment of a great deed, that is with T'ien" ([Mencius], Ib, 14).
(4) A naturalistic T'ien, that is, one equivalent to the English word Nature. This is the sort of T'ien described in the 'Discussion on T'ien''' in the [Hsün Tzǔ] (ch. 17).
(5) An ethical T'ien, that is, one having a moral principle and which is the highest primordial principle of the universe. This is the sort of T'ien which the [Chung Yung] (Doctrine of the Mean) refers to in its opening sentence when it says: "What T'ien confers (on man) is called his nature." </blockquote>

The Oxford English Dictionary enters the English loanword t'ien (also tayn, tyen, tien, and tiān) "Chinese thought: Heaven; the Deity." The earliest recorded usages for these spelling variants are: 1613 Tayn, 1710 Tien, 1747 Tyen, and 1878 T'ien.

In early Chinese writings, tiān was thought to be a subservient location that a higher deity owned, and Shangdi was thought by some to be this being.

Interpretation by Western Sinologists
The sinologist Herrlee Creel, who wrote a comprehensive study called "The Origin of the Deity T'ien", gives this overview.

Creel refers to the historical shift in ancient Chinese names for "god"; from Shang oracles that frequently used di and shangdi and rarely used tian to Zhou bronzes and texts that used tian more frequently than its synonym shangdi.

First, Creel analyzes all the tian and di occurrences meaning "god; gods" in Western Zhou era Chinese classic texts and bronze inscriptions. The Yi Jing "Classic of Changes" has 2 tian and 1 di; the Shi Jing "Classic of Poetry" has 140 tian and 43 di or shangdi; and the authentic portions of the Shu Jing "Classic of Documents" have 116 tian and 25 di or shangdi. His corpus of authenticated Western Zhou bronzes mention tian 91 times and di or shangdi only 4 times. Second, Creel contrasts the disparity between 175 occurrences of di or shangdi on Shang era oracle inscriptions with "at least" 26 occurrences of tian. Upon examining these 26 oracle scripts that scholars (like Guo Moruo) have identified as tian  "heaven; god", he rules out 8 cases in fragments where the contextual meaning is unclear. Of the remaining 18, Creel interprets 11 cases as graphic variants for da "great; large; big" (e.g., tian i shang  for da i shang  "great settlement Shang"), 3 as a place name, and 4 cases of oracles recording sacrifices yu tian  "to/at Tian" (which could mean "to Heaven/God" or "at a place called Tian".)

The Shu Jing chapter "Tang Shi" ( "Tang's Speech") illustrates how early Zhou texts used tian "heaven; god" in contexts with shangdi "god".  According to tradition, Tang of Shang assembled his subjects to overthrow King Jie of Xia, the infamous last ruler of the Xia Dynasty, but they were reluctant to attack.

Having established that Tiān was not a deity of the Shang people, Creel proposes a hypothesis for how it originated. Both the Shang and Zhou peoples pictographically represented da  as "a large or great man". The Zhou subsequently added a head on him to denote tian  meaning "king, kings" (cf. wang  "king; ruler", which had oracle graphs picturing a line under a "great person" and bronze graphs that added the top line). From "kings", tiān was semantically extended to mean "dead kings; ancestral kings", who controlled "fate; providence", and ultimately a single omnipotent deity Tian "Heaven". In addition, tiān named both "the heavens" (where ancestral kings and gods supposedly lived) and the visible "sky".

Another possibility is that Tiān may be related to Tengri and there was possibly a loan word from a prehistoric Central Asian language that contributed to the creation of the word.

Kelly James Clark argued that Confucius himself saw Tiān as an anthropomorphic god that Clark hypothetically refers to as "Heavenly Supreme Emperor", although most other scholars on Confucianism disagree with this view.

See also
 Amenominakanushi (天御中主), the Japanese concept of God as the ultimate creator
 Haneullim, the Sky God of Cheondoism
 Hongjun Laozu
 Names of God in China
 Shangdi
 Shen
 Taiyi Tianzun
 Tengri, the Turkic-Mongolic sky God

Tian related terms
 Tianxia (All under Heaven)
 Tian Chao (Dynasty of Heaven)
 Tian Kehan (Khan of Heaven)
 Tian Ming (Mandate of Heaven)
 Tian Zi (Son of Heaven)
 Tiandihui (Heaven and Earth Society)
 Tiandiism (Heavenly Deity religion)
 Tianzhu (Chinese Rites controversy'')

References

Citations

Sources

  Supplemental materials available at their webpage.

External links

Oracle, Bronze, and Seal characters for 天, Richard Sears

Chinese gods
Locations in Chinese mythology
Conceptions of God
Religious Confucianism
East Asian traditional religion
Heaven
Names of God
Sky and weather gods
Taoist cosmology
Relationship between Heaven and Mankind
Deities in Chinese folk religion
Kyōiku kanji

Tian


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Kew Bulletin (abreviado Kew Bull.) es una revista con descripciones botánicas que es editada por el Real Jardín Botánico de Kew desde el año 1946, fue precedida por Bulletin of Miscellaneous Information Kew.

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Es una revista científica sobre la taxonomía de plantas y hongos que es publicado por Springer Science + Business Media, en nombre del Real Jardín Botánico de Kew. Fue establecida en 1887. Artículos sobre palinología, citología, anatomía, fitogeografía y fitoquímica que se relacionan con la taxonomía que también se incluye.

Kew Boletín comenzó como Bulletin of Miscellaneous Information Kew, iniciado en 1887 por William Turner Thiselton-Dyer, entonces director del Real Jardín Botánico de Kew. Su objetivo era facilitar la comunicación entre los botánicos de Kew y partes distantes del Imperio británico y priorizar el estudio de la información de importancia económica.

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Enlaces externos
 Descripción en Kew
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Revistas de botánica
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Kew Bulletin


හම්බන්තොට මැතිවරණ කොට්ඨාශය  අගෝස්තු 1947 සහ පෙබරවාරි 1989 අතරතුර  ශ්‍රී ලංකාවෙහි  මැතිවරණ කොට්ඨාශ අතුරින් එකක් විය. මෙම මැතිවරණ කොට්ඨාශය නම් ලද්දේ දකුණු පළාතේ හම්බන්තොට දිස්ත්‍රික්කයේ,  හම්බන්තොට නගරය අනුව යමිනි . ශ්‍රී ලංකාවේ 1978 ආණ්ඩුක්‍රම ව්‍යවස්ථාව විසින්   පාර්ලිමේන්තු මන්ත්‍රීවරුන් තෝරා පත්කර ගැනුම සඳහා සමානුපාතික නියෝජන මැතිවරණ ක්‍රමය හඳුන්වාදෙන ලදි . එවිට පැවැති බොහෝ දුරට  ඒක-මන්ත්‍රී මැතිවරණ කොට්ඨාශ වූ කොට්ඨාශ 160 වෙනුවට බහු-මන්ත්‍රී මැතිවරණ කොට්ඨාශ 22 ක් ඇති කරන ලදි. සමානුපාතික නියෝජනය යටතේ පැවැත්වුණු  පළමු මැතිවරණය වන 1989 මහා මැතිවරණයේදී  හම්බන්තොට මැතිවරණ කොට්ඨාශය වෙනුවට හම්බන්තොට බහු-මන්ත්‍රී මැතිවරණ කොට්ඨාශය  ආදේශ කරනු ලදුවත් බහු-මන්ත්‍රී මැතිවරණ කොට්ඨාශය තුල ඡන්ද කොට්ඨාශයක් ලෙස හම්බන්තොට දිගටම පවතියි.

1947 පාර්ලිමේන්තු මහා මැතිවරණය
23 අගෝස්තු 1947 සිට 20 සැප්තැම්බර් 1947 දක්වා කාලය අතරතුරදී පැවැත්වුණු   පළමුවන පාර්ලිමේන්තු මැතිවරණයෙහි මෙම මැතිවරණ කොට්ඨාශය සඳහා ප්‍රතිඵල:

1952 පාර්ලිමේන්තු මහා මැතිවරණය
24 මැයි 1952 සහ 30 මැයි1952 දක්වා කාලය අතරතුරදී පැවැත්වුණු   දෙවන පාර්ලිමේන්තු මැතිවරණයෙහි මෙම මැතිවරණ කොට්ඨාශය සඳහා ප්‍රතිඵල:

ආශ්‍රිත

ශ්‍රී ලංකාවේ පැරණි මැතිවරණ කොට්ඨාශ
හම්බන්තොට දිස්ත්‍රික්කය

හම්බන්තොට මැතිවරණ කොට්ඨාශය (1947–1989)


دار المصطفى للدراسات الإسلامية أسسها الحبيب عمر بن حفيظ بتريم بمحافظة حضرموت جنوب اليمن عام 1414 هـ، وتعتبر دار المصطفى من المراكز الإسلامية التي تستقطب الطلاب من مختلف أنحاء العالم لغرض تلقي العلوم الإسلامية بالأسلوب العريق الذي تمتاز به الحواضر الإسلامية المعروفة.

تأسيس دار المصطفى
ابتدأ تأسيس دار المصطفى للدراسات الإسلامية بتريم، حضرموت في عام 1414هـ، ثم تواصل العمل في إنشاء المبنى المخصص له وافتتح الجزء الأول منه بتاريخ التاسع والعشرين من شهر ذي الحجة عام 1417 هـ، وتخرجت الدفعة الأولى منه عام 1419 هـ.

منهجية الدار - المقاصد

الحمد لله الذي أرسل رسوله بالهـدى ودين الحق ليظهره على الدين كله ولوكره المشركـون، ونشهد أن لا إله إلا الله وحده لا شريك له سبحانه وتعالى عما يشركـون ونشهد أن ونبينا وحبيبنا وقرة أعيننا ونور قلوبنا محمداً عبده ورسوله الأمين المأمون سيد المرسلين وخاتم النبيين المخاطب من قبل الإله الحق بقوله: {وما أرسلناك إلا رحمة للعالمين}، اللهم صل وسلم وبارك وكرم في كل لحظة أبدا على أكرم خلقك عليك وأوسعهم جاهًا لديك محمد وآله المطهرين المقترنين بالقرآن المنزل عليه لن يتفرقا حتى يردا الحوض يوم الدين، وعلى أصحابه الغر الميامين وأحبابه وأتباعه بإحسان أجمعين.

المقاصد
وقد قام الدار على ثلاثة مقاصد وأهداف:
 تحصيل وتحقيق علوم الشريعة المطهرة الغراء وآلاتها بتلقيها وأخذها بالسند المتصل عن الشيوخ المتصلين بالشيوخ الراسخين في العلم قبلهم بأسانيدهم المتصلة إلى أكابر أئمة الأمة إلى المعدن والمنبع الأول رسول الله صلى الله عليه وآله وصحبه وسلم.
 تزكية النفس وتطهير الصفات وتهذيب الأخلاق وتقويم السلوك والتحلي بالآداب النبوية سيراً جاداً مستقيماً إلى الرب المعبود الحق جل جلاله وفراراً إليه سبحانه وتعالى في علاه.
 نشر الدعوة إلى الله عز وجل ودينه وكتابه وسنة رسوله المصطفى على وجه الرحمة والصدق والسعه والتقريب والجمع والتأليف وحسن الظن والصبر والاحتمال وتطلب المعاذير والثبات والعزيمة وتواصل العمل.

فتبين أن خلاصة المقاصد تحصيل العلم النافع بأخذه عن أهله والعمل به على الوجه الأمثل والدعوة إلى الله على بصيرة. ويتصل بها مقصد رابع وهو حفظ القران الكريم وتلقي علومه.

ولتحقيق هذه المقاصد أعد الدار:

البيـئة الإيمانية العلمـية
فتعيّن الساعات للأعمال فتوزع الأوقات ما بين دورس ومطالعة وقيام آخر الليـل للا ستغفـار بالأسحار وشهود للجماعات وتلاوة للقرآن الكـريم والأذكـار والدعوات الواردة وأداء للرواتب والسنن المؤكـدات وتعـارف وتدرب على التـدريـس والوعظ وخروج في الدعوة إلى الله مع تحديد أوقات الطعام والمنام والراحة.

المنهج الدراسي
أ- الدراسة الشرعية: لمدة أربع سنوات : يستغرق لمتوسط الذكاء والاجتهاد أربع سنوات يُقبَل فيه الطالب بعد إتقانه القراءة والكتابة وأخذه المبادئ الشرعية ومعرفته اللغة العربية.

ب- الدورات:

الدورات الصيفية
حرصاً على إيصال العلم الشرعي وتزكية النفس وبث هم الدعوة إلى الله لمن لم تمكنهم ظروفهم من التفرغ لذلك، فقد رتب دار المصطفى للدراسات الإسلامية بتريم دورات في الإجازة الصيفية مدتها (40) يومًا يتلقى فيها الطالب نصيباً من العلم الشرعي والتزكية للنفس عن رذائلها بالحث على تطبيق آداب النبي صلى الله عليه وسلم وبعث هم الدعوة إلى الله. يوفر للطالب في هذه الدورة السكن والغذاء، وذلك مقابل مبلغ رمزي.

وقد تم قيام (8) دورات حيث بدأت في صيف عام (1416 هـ)، وبلغ عدد الملتحقين بها (5700) طالب. وقد نتج عنها إقامة دورات في جميع محافظات الجمهورية اليمنية منذ عام (1416 هـ) وفي بعض دول العالم.

وسيتم الإعلان عن قيام هذه الدورات وشروط القبول فيها في الوقت المناسب في الموقع.

دورات الموظفين

نظرا لانشغال الموظفين وأصحاب الأعمال وعدم تفرغهم للانتظام في الحلقات، يقيم دار المصطفى للدراسات الإسلامية دورة سنوية للموظفين في أوقات تتناسب مع أعمالهم.

وسيتم الإعلان عن قيام هذه الدورات وشروط القبول فيها في الوقت المناسب في الموقع.

دورات لتعليم اللغة العربية

تهتم دار المصطفى للدراسات الإسلامية بالمسلمين من غير الناطقين باللغة العربية، وذلك بالتعاون مع معهد بدر بتريم بإقامة دورات لمدة تتراوح بين شهر إلى ستة أشهر، يتلقى فيها الطالب:
 دراسة اللغة العربية محادثة وقراءة وكتابة.
 دراسة العلم الواجب من العلوم الشرعية في دار المصطفى.
وقد استفاد من هذه الدورات (100) طالب من مختلف دول العالم.

دورة أئمة المساجد

لما كان دور أئمة المساجد ذا أهمية كبيرة في صلاح الفرد والمجتمع فقد أقام دار المصطفى دورة لأئمة المساجد يتلقون فيها:
 العلوم الشرعية المناسبة لعملهم ولمستواهم العلمي.
 أساليب الدعوة والتعامل مع مختلف شرائح المجتمع.
وقد أقيمت هذه الدورة أربع مرات بعون الله وتوفيقه.

وسيتم الإعلان عن قيام هذه الدورات وشروط القبول فيها في الوقت المناسب في الموقع.

فتح فروع للـدار
بنشر نفس المقاصد والأعمال فيما تيسر من الجهات والنواحي والأقطـار وعبرالذين تخرجوا من الدار وغيرهم من الأخـيار.
 رباط الصفاء بصنعاء - الجمهورية اليمنية

الإدارة
 يرأس مجلس إدارة دار المصطفى الحبيب عمر بن حفيظ.
 نائب رئيس مجلس الإدارة الحبيب علي الجفري وهو أيضاً محاضر في دار المصطفى بالفترة الصيفية.

نشاطات الدار
لدار المصطفى العديد من علاقات التعاون مع جهات عدة منها مؤسسة طابة التي يرأسها الحبيب علي الجفري .

مقالات ذات صلة
 كلية الزيتونة
 رباط النور للدراسات الإسلامية

مراجع

وصلات خارجية
 دار المصطفى بتريم للدراسات الإسلامية
 موقع الحبيب عمر
 الجزيرة نت : تريم اليمنية عاصمة للثقافة الإسلامية

الإسلام في اليمن
مدارس إسلامية
جامعات وكليات إسلامية
مراكز إسلامية
هيئات تعليمية أسست في 1997

دار المصطفى للدراسات الإسلامية


Ryan McLeod (né le  à Mississauga, dans la province de l'Ontario, au Canada) est un joueur professionnel canadien de hockey sur glace qui évolue au poste de centre.

Biographie

Personnel
Il est le frère cadet de Matt et de Michael McLeod, attaquant des Devils du New Jersey.

Statistiques

| 2014-2015 || Marlboros de Toronto || GTHL ||74 ||30 ||51 ||81 ||46 ||- ||- ||- ||- ||-
|-
| 2014-2015 || Blades de Oakville || LHJO ||2 ||0 ||0 ||0 ||0 ||-  ||-  ||-  ||-  ||-
|-
| 2015-2016 || Steelheads de Mississauga || LHO ||62 ||7 ||13 ||20 ||16 ||7 ||0 ||2 ||2 ||2
|-
| 2016-2017 || Steelheads de Mississauga || LHO ||68 ||9 ||33 ||42  ||36 ||20 ||5 ||15 ||20 ||2
|-
| 2017-2018 || Steelheads de Mississauga || LHO ||68 ||26 ||44 ||70 ||26 ||6 ||2 ||3 ||5 ||6
|-
| 2018-2019 || Steelheads de Mississauga || LHO ||32 ||12 ||26 ||38 ||17 ||- ||- ||- ||- ||-
|-
| 2018-2019 || Spirit de Saginaw || LHO ||31 ||7 ||17 ||24 ||16 ||17 ||5 ||7 ||12 ||4
|-
| 2018-2019 || Condors de Bakersfield || LAH ||- ||- ||- ||- ||- ||5 ||0 ||3 ||3 ||2
|-
| 2019-2020 || Condors de Bakersfield || LAH ||56 ||5 ||18 ||23 ||22 ||- ||- ||- ||- ||-
|-
| 2020-2021 || EV Zoug || NL ||15 ||4 ||7 ||11 ||10 ||- ||- ||- ||- ||-
|-
| 2020-2021 || Condors de Bakersfield || LAH ||28 ||14 ||14 ||28 ||10 ||- ||- ||- ||- ||-
|-
| 2020-2021 || Oilers d'Edmonton || LNH ||10 ||1 ||1 ||2 ||0 ||4 ||0 ||0 ||0 ||0
|-
| 2021-2022 || Condors de Bakersfield || LAH ||7 ||1 ||4 ||5 ||6 ||- ||- ||- ||- ||-
|-
| 2021-2022 || Oilers d'Edmonton || LNH ||71 ||9 ||12 ||21 ||12 ||16 ||3 ||1 ||4 ||8
|-
| 2022-2023 || Oilers d'Edmonton || LNH ||57 ||11 ||12 ||23 ||18 ||12 ||0 ||5 ||5 ||2

| 138 || 20 || 25 || 45 || 30 || 32 || 3 || 6 || 9 || 10

Au niveau international

| 2015 || align=left| Défi mondial -17 ans ||6 ||0 ||1 ||1 ||4 || align=left| Médaille d'or
|-
| 2016 || align=left| Ivan Hlinka -18 ans ||4 ||0 ||0 ||0 ||4 || align=left| place

Références

Naissance en septembre 1999
Naissance à Mississauga
Joueur international canadien de hockey sur glace
Attaquant de hockey sur glace
Joueur des Steelheads de Mississauga
Joueur du Spirit de Saginaw
Joueur des Condors de Bakersfield (LAH)
Joueur du EV Zoug
Joueur des Oilers d'Edmonton

Ryan McLeod


Vosvózis () est une rivière coulant en Thrace occidentale, en Grèce. Sa longueur est de . La rivière prend sa source dans la montagne de Papíkio. Elle traverse la ville de Komotiní et se jette dans le lac Ismarída, dont les eaux se jettent dans le golfe d'Anichtón, dans la mer de Thrace, au sein du parc national de Macédoine-Orientale-et-Thrace. La rivière a un bassin versant d'environ .

Notes et références

Références

Articles connexes
 Líssos
 Liste des cours d'eau de la Grèce

Cours d'eau en Grèce
Rhodope (district régional)

Vosvózis


El Papiro 87 (en la numeración Gregory-Aland), designado como 87, es un antiguo papiro del Nuevo Testamento. Es el manuscrito más antiguo que se conoce de la Epístola a Filemón. El texto de Filemón que sobrevive son los versículos 13-15, 24-25.

Descripción
Se conserva un solo fragmento de la carta a Filemón (13-15.24-25). El tamaño de la hoja era aproximadamente de 15 a 20 cm. El texto está escrito en 24 líneas por página, el escriba tenía un sistema de escritura en la redacción de documentos.

El manuscrito ha sido asignado paleográficamente a principios del  (o finales del ). Este contienen los nombres sagrados con abreviaturas.

Según Aland, este es el manuscrito más antiguo de la Carta a Filemón. Comfort lo incluyó en un grupo.

Texto

El texto griego de este códice es una representación del tipo textual alejandrino (o más bien protoalexandrino). Aland lo ascribió como un "texto normal", y lo ubicó en la Categoría I.

Historia
Se desconoce el lugar de procedencia del manuscrito. El texto fue publicado en 1984. Aland lo ubicó en el grupo de manuscritos del Nuevo Testamento, en el grupo de los papiros, asignándole el número 87.

El manuscrito está fechado por el INTF al . Comfort lo dató a mediados del , porque paleográficamente es cercano al Chester Beatty II y por el otro lado al P. Oxy. 841 (120-130 años).

Se cita en las ediciones críticas del Nuevo Testamento (NA27).

Actualmente está guardado en la Universidad de Colonia (P. Col. theol. 12) en Colonia.

Véase también
 Lista de papiros del Nuevo Testamento

Referencias

Lectura adicional

 C. Römer, Kölner Papyri 4, Papyrologica Colonensia 7 (Colonia: 1984), pp. 28-31.
 K. Wachtel, K. Witte, Das Neue Testament auf Papyrus II, Die Paulinischen Briefe, Teil II, Berlín 1994, S. LXIII-IV, P. 87.

Enlaces externos
 at the Kölner Papyrus-sammlung

Manuscritos bíblicos del siglo III
Manuscritos del Nuevo Testamento en griego antiguo
Papiros del Nuevo Testamento

Papiro 87


San Donato de Arezzo es el santo patrón de Arezzo, y considerado como obispo de la ciudad.

La biografía de Donato fue escrita por un obispo de Arezzo, Severino en la que es cuestionable su historicidad. Se le nombra a Donato como mártr, aunque en escritos anteriores se le nombra más como confesor de la fe que como mártir. Una hagiografía anterior de Donato conoció a Gregorio Magno.

Según la tradición, Donato, que era nativo de Nicomedia, fue martirizado el  7 de agosto de 362 durante el reinado de Juliano el Apóstata.

Leyenda

Según los escritos de Severino, Donato llegó a Roma cuando era niño con su familia procedente de Nicomedia. Huérfano a edad temprana, durante la persecución de los cristianos fue llevado a cargo del obispo de Arezzo. Donato fue educado por un sacerdote llamado Pimenio y tuvo como compañero de estudios a Julián, que después se convertiría en el emperador Juliano el Apóstata.  Julian ascendió a la posición de subdiácono mientras que Donato fue lector.  San Pedro Damián escribiría en sus sermones que "en el campo del Señor dos ramitas, Donato y Julian, crecieron juntos, pero uno se convertirá en un cedro del Paraíso y el otro en carbón para las llamas eternas del infierno."

El 4 de febrero de 362, Juliano promulgó un edicto para garantizar la libertad de religión. Este edicto proclama que todas las religiones son iguales ante la ley, y que el Imperio Romano tiene que regresar a su eclecticismo religioso original, según la cual el Estado romano no impone ninguna religión en sus provincias. Cronistas cristianos consideraban que tenía como objetivo la restauración del paganismo a costa del cristianismo. La tradición católica señala que Julián persiguió a los cristianos de forma individual y los padres que Donato, así como su maestro Pomenio, morirían en estas persecuciones. Donato escapó a Arezzo y trabajaría para un monje llamado Hilariano para rezar por la fe cristiana y para realizar penitencias y milagros. La Passio de Severino afirma que Donato trajo a la vida a una mujer llamada Eufrosina; luchó y mató a un dragón que había envenenado el pozo local y devolvió la vista atrás a una mujer ciega llamada Siriana, y exorcizó a Asterio de un demonio que había estado atormentando al hijo del prefecto romano de Arezzo.

Donato fue ordenado como diácono y sacerdote por San Sátiro de Arezzo, obispo de esa ciudad, y continuó rezando en la ciudad y la región. A la muerte de Sátiro, Donato fue ordenado obispo por el papa Julio I. Un hombre llamado Antimo fue el diácono de Donato.

Durante una celebración de la misa, en el momento de la comunión, algunos paganos entraron en la iglesia y rompieron el cáliz. Donato, después de intensa oración, reunió todos los fragmentos y los unió. Faltaba una pieza en la parte inferior de la copa pero, milagrosamente, no se derramó la copa. Asombrado, 79 paganos se convirtieron al cristianismo. Una leyenda similar se cuenta de San Nono, pero el objeto era una lámpara de cristal la que se hizo añicos.

Un mes después de este episodio, el prefecto de Arezzo, Cuadratiano, arrestó a Hilariano el Monje y a Donato. Hilariano fue martirizado el 16 de julio de 362 y Donato fue decapitado el 7 de agosto en Arezzo.

Veneración

En 1125, algunos restos de las reliquias de Donato (y del supuesto dragón que dice su leyenda que mató) fueron llevados a la Iglesia de Santa María y San Donato en la isla de Murano, cerca de Venecia.

Un grande relicario de plata de Donato del  se encuentra ahora en el Museo Nacional de Nápoles

Las fiestas patronales de Guardiagrele se hacen en honor de Donato de Arezzo y San Emigdio. Cada año entre el 6 y 8 de agosto hay un festival en el que se pasea la efigie de Donato por las calles de Guardiagrele. Es tradicional comer porchetta (al horno o asada cochinillo con sabor a pimienta, romero, ajo y otros condimentos).

Referencias

Enlaces externos
 San Donato di Arezzo
 San Donato Patrono della città di Arezzo
 Donatus von Arezzo

Santos de Italia
Mártires cristianos de la Antigua Roma del siglo IV
Obispos de Italia del siglo IV
Santos católicos
Obispos santos de Italia
Santos cristianos de la Antigua Roma del siglo IV
Nacidos en Turquía
Fallecidos en Arezzo

Donato de Arezzo


Bwiti is a spiritual discipline of the forest-dwelling Punu people and Mitsogo peoples of Gabon (where it is recognized as one of three official religions) and by the Fang people of Gabon and Cameroon. Modern Bwiti incorporates animism, ancestor worship, and in some cases, Christianity, into a syncretistic belief system.

Bwiti practitioners use the psychedelic, dissociative root bark of the Tabernanthe iboga plant, specially cultivated for the religion, to promote radical spiritual growth, to stabilize community and family structure, to meet religious requirements, and to resolve pathological problems. The root bark has been consumed for hundreds of years in a Bwiti rite of passage ceremony, as well as in initiation rites and acts of healing. The experience yields complex visions and insights anticipated to be valuable to the initiate and the chapel.

Liturgy

Intoxicants in liturgy
Taking Iboga brings both open and closed-eye visions which can be made stronger by darkness, ambiance, and suggestion. Following the visions, users experience an introspective mindset in which they often recount past experiences in life. Difficulty sleeping, nausea, and vomiting sometimes last until the day after consumption.

Rites
Bwiti ceremonies are led by a spiritual leader called N'ganga who is a very important member of the community and has extensive knowledge of traditional healing practices, hexes, and spells. The crucial rite of Bwiti is the initiation ceremony, when young Gabonese women and men take iboga for the first time in the huts specific to each gender to become members of the spiritual practice. There are many ceremonies at different times of the year to give homage to the ancestors. Special ceremonies may be held to heal sick persons or drive out malevolent spirits.

During some ceremonies, a traditional torch made of bark and tree sap, the mupeto, is burned. Music and dance are central to the Bwiti tradition. Participants sing and play drums and shakers. Some traditions use the Ngombi harp, while other use the traditional Mongongo. The N'ganga and other participants usually dress in red, black, and white cloth. They may wear skirts of raffia material and small shells or beads. Animal skins, such as Genet fur, are often worn. The iboga root may be made into a tea or more often taken in the form of scrapings. Ceremonies usually begin at night and may last for days since the effects of doses of the drug of the size employed in such ceremonies are particularly long lasting.

Initiation ritual
The Bwiti religion originated among the Pygmies, who discovered the effects of consuming the second layer of the iboga root. Pygmies – mainly the Mbenge ethnic group in Gabon (Aka, Gyele, Bongo, Baka and Kola groups) – have observed the special effect of iboga in mountain gorillas that chewed the root. After small doses of crushed iboga root, the Pygmy hunters were able to cover a noticeably longer distance, carry a heavier load and not sleep for several days. Larger doses of iboga lead to significant hallucinations, and the dose used for the Bwiti initiation causes temporary unconsciousness. Exceeding this dose – in relation to the weight and health of the person – will cause death.

The initiation ritual is important for the Gabonese: it is during this ritual that they are initiated into the Bwiti religion and consume iboga for the first time in their lives. After successfully completing the initiation ritual, they can consume iboga throughout their life, whether during festivities, treatment, or for their personal spiritual development. The initiation ritual in Gabon usually takes three to seven days (depending on the area). The common characteristics of the initiation ritual in various areas are monotonous music with a repetitive melody, purification, vomiting, fasting, censing and receiving a drug from the iboga root. The initiation ritual is sometimes called simply after the shrub the crushed root of which is consumed – iboga.

In Gabon, Bwiti is practiced separately as an independent religion, but often together with Catholic Christianity in a syncretized form.

Sects and Rites
The term "Bwiti" is often misrepresented in the west. This is likely due to a lack of information dissemination (considering it is an oral tradition), appropriation and modification of rites amongst the different populations, and purposeful disinformation to keep rites secret. The Pygmy peoples are often cited as the origin of Bwiti, or at least of the use of Iboga in a ritualistic context.

Recognition
Bwiti is one of Gabon's official traditions. Some sects are influenced by Christianity, and include the use of the Christian calendar.

Notes

References

 Holy War- A Tale of Bwiti Initiation, Part 1 (2018) by Jim Dziura. Psychedelic Times
 Holy War- A Tale of Bwiti Initiation, Part 2 (2018) by Jim Dziura. Psychedelic Times
BBC TV Series (2005). Tribe (link) - explorer Bruce Parry spent a month living amongst the Babongo and was initiated into their use of Iboga.
Tribe Babongo Iboga With Bruce Parry; Divx Video Quality.
Pinchbeck, Daniel (2002). "Breaking Open the Head". Broadway Books. Part I pages 9–39.
Pinchbeck, Daniel (1999). "Tripping on Iboga". Salon Travel
Samorini, Giorgio. "Adam, Eve and Iboga" (Originally published in Integration 4: 4-10).
Samorini, Giorgio. "The Bwiti Religion and the psychoactive plant Tabernanthe iboga (Equatorial Africa)" (Originally published in Integration 5: 105-114)

Further reading

 Bwiti: An Ethnography of the Religious Imagination in Africa. By James W. Fernandez, Princeton University Press, 1982.

African shamanism
Animism in Africa
Iboga
Religion in Cameroon
Religion in Gabon
Religious organizations using entheogens

Bwiti


Bonaccorso Pitti, né le  à Florence et mort dans cette même ville vers 1430, est un aventurier, diplomate et écrivain italien.

Biographie
Fils de Neri de la famille des Pitti de Florence, Bonaccorso Pitti perdit son père en 1374 et résolut dès lors de chercher fortune dans le monde, comme tant d'autres de ses compatriotes, qui sous le nom de Lombards se répandaient dans toute l'Europe, se livraient à des spéculations mercantiles, à l'agiotage, au jeu, se chargeaient d'opérations de banque, formaient des associations et se rendaient nécessaires à des gouvernements ignorants, à des princes qu'ils tiraient, à leurs dépens, de leurs embarras financiers. Bonaccorso se joignit à un compatriote, Matteo Tinghi, qui voyageait à titre de négociant et de joueur. Étant à Avignon, ils furent arrêtés par ordre du pape, qui avait à se plaindre des Florentins. Ils fournirent une caution à l'aide des négociants italiens qui étaient dans la ville, et ne s'en échappèrent pas moins, au risque de compromettre leurs garants. Ils retournèrent en Italie. À Venise, ils achetèrent une cargaison de safran pour la vendre en Hongrie. Dans ce pays, Bonaccorso étant tombé malade, son compagnon, plus sensible à l'intérêt qu'à l'amitié, abandonna son jeune compatriote. Celui-ci, réduit à la misère, alla trouver un Florentin qui était directeur de la Monnaie. Des juifs et des Allemands s'assemblaient chez lui ; on joua, et Bonaccorso, en plusieurs soirées, gagna douze cents florins d'or. Il avoue qu'il n'était allé chez le maître de la Monnaie qu'avec 52 deniers dans la poche. Il acheta des chevaux, fréta un bâtiment et revint à Venise. En Italie, il vendit ses chevaux, perdit au jeu une partie de son argent, et retourna à Florence pour prendre part aux discussions entre es guelfes et les gibelins. Il était dans le parti des premiers ; ayant tué en place publique un gibelin qui avait crié : A bas les guelfes! il se sauva à Pise ; là, il se réunit à d'autres guelfes fugitifs et marcha avec eux sur Florence. Pris par une patrouille ennemie, il faillit être tué, mais, à force de ruse, il recouvra la liberté. Une rixe qu'il eut à Pise avec un ennemi des guelfes, et dans laquelle son adversaire perdit la vie, le força de chercher son salut dans la fuite. À Lucques et à Gênes, il eut recours à sa ressource habituelle, le jeu, et s'étant remis en fonds par ce moyen, il se rendit de nouveau en France (1380). Il s'était associé pour ce voyage avec un autre Lombard, Bernardo di Cino, dont il fut en quelque sorte le commis. Celui-ci l'envoya par spéculation avec deux mille florins d'or à Bruxelles, à la cour du duc de Brabant, qui donnait des fêtes splendides et jouait gros jeu. Le Lombard fut bien accueilli, perdit tout son argent et dut s'estimer heureux que le duc de Brabant, par pitié, voulût bien lui prêter cinq cents florins pour s'en aller. Les Lombards se chargeaient de toute sorte d'affaires. Bernardo di Cino avait entrepris de traiter de la rançon du duc Jean de Bretagne, prisonnier en Angleterre. Il envoya à cet effet Bonaccorso dans ce pays, seulement pour apprendre du duc de Lancastre les conditions de la rançon. De retour à Paris, le négociateur ramassa de l'argent, afin de rendre au duc de Brabant la somme qu'on lui avait prêtée. Il se remit à jouer avec ce duc ; puis, ayant su que les bannis pouvaient rentrer à Florence, il retourna dans sa patrie et s'y livra aux affaires pendant plusieurs années. Sa vie n'était en vérité qu'une alternative de revers et de succès ; son gouvernement le chargea en 1394 de traiter avec le sire de Coucy, qui se trouvait à Asti. Celui-ci le garda auprès de lui et lui proposa de se charger d'une mission secrète, mais importante, pour le duc d'Orléans à Paris. Pitti accepta, partit à franc étrier, creva plusieurs chevaux et arriva le neuvième jour à Paris. Il s'attacha au service du duc d'Orléans, toujours en sa qualité de Lombard, ce qui ne l'empêcha pas de faire des affaires pour son compte. C'est ainsi qu'il vendit des chevaux au roi et employa l'argent à acheter du vin de Bourgogne; et, comme l'année suivante fut mauvaise, il vendit son vin avec un gros bénéfice. Il accompagna les ducs d'Orléans, de Bourbon et de Berry à Avignon, où ces princes étaient allés comme ambassadeurs du roi de France pour essayer, mais sans succès, une conciliation entre l'antipape Benoît XIII, qui y résidait, et le pape Boniface IX. De retour à Paris, Bonaccorso fit le Lombard plus que jamais, jouant pour son compte et pour celui de son maître, le duc d'Orléans, dans les grandes sociétés. Mais ayant eu dans une de ces réunions un bonheur extraordinaire, en jouant contre le vicomte de Montluc, qui ne fit que perdre, il fut insulté par celui-ci qui le traita de fripon. Le Lombard répliqua avec hauteur, fut poursuivi par un bâtard du vicomte, puis soustrait à la vengeance du courtisan par son protecteur, le duc d'Orléans. Il fallut que le roi interposât son autorité pour apaiser les deux joueurs. En 1396, Bonaccorso retourna à Florence. Le reste de sa vie ne présente plus d'aventures remarquables. Il mourut dans le commencement du 15e siècle. Il a écrit dans les derniers temps de sa vie des mémoires sur cette suite de voyages, d'aventures et d'accidents, qui ne sont pas sans intérêt, parce qu'ils font connaître les mœurs singulières de ces aventuriers lombards, auxquels les princes et les nobles avançaient des fonds, se mettant de moitié pour les spéculations mercantiles et pour le jeu. Ces mémoires, publiés trois siècles après avoir été écrits : Cronica di Buonaccorso Pitti, con annotazioni, Florence, 1720, in-4°, ont néanmoins excité un vif intérêt.

Bibliographie

Liens externes

Écrivain italien du XIVe siècle
Naissance à Florence
Décès à Florence
Naissance en 1354
Diplomate italien du XIVe siècle
Diplomate italien du XVe siècle
Marchand du XIVe siècle
Marchand du XVe siècle

Bonaccorso Pitti