The Walrus is an independent, non-profit Canadian media organization. It is multi-platform and produces an eight-issue-per-year magazine and online editorial content that includes current affairs, fiction, poetry, and podcasts, a national speaker series called The Walrus Talks, and branded content for clients through The Walrus Lab.

History

Creation
In 2002, David Berlin, a former editor and owner of the Literary Review of Canada, began promoting his vision of a world-class Canadian magazine. This led him to meet with then-Harper's editor Lewis H. Lapham to discuss creating a "Harper's North", which would combine the American magazine with 40 pages of Canadian content. As Berlin searched for funding to create that content, a mutual friend put him in touch with Ken Alexander, a former high school English and history teacher and then senior producer of CBC Newsworld's CounterSpin. Like Berlin, Alexander was hoping to found an intelligent Canadian magazine that dealt with world affairs.

Before long, the Chawkers Foundation, run by Alexander's family, had agreed to provide the prospective magazine with $5 million over five years, and the George Cedric Metcalf Charitable Foundation promised $150,000 for an internship program. This provided enough money to get by without the partnership with Harper's.

Shortly after Berlin and Alexander hired creative director Antonio de Luca and art director Jason Logan to envision the launch of The Walrus.

The magazine launched in September 2003, as an attempt to create a Canadian equivalent to American magazines such as Harper's, The Atlantic Monthly, or The New Yorker. Since then, it has become Canada's leading general interest magazine. Its mandate is
to be a national general interest magazine about Canada and its place in the world. We are committed to publishing the best work by the best writers from Canada and elsewhere on a wide range of topics for readers who are curious about the world.

Name
The "walrus" name was at first a working title, but quickly grew on the staff of the magazine. According to their website, the rationale behind it was "to dissociate this country with the 'log chomping' and 'earnestness' of our national animal (and cliché), the beaver"; the walrus, just as much a Canadian native, is "curmudgeonly but clever, bulky but agile (if only in water)." Most importantly, in the words of David Berlin, "No one ignores a walrus."

Magazine
Berlin resigned as editor in 2004, and Ken Alexander ended his tumultuous reign as publisher, then editor, in June 2008. John Macfarlane, former editor-in-chief of Toronto Life and publisher of Saturday Night, joined The Walrus in July 2008 as editor and co-publisher. With newly returned art director Brian Morgan, Macfarlane oversaw a revamping of the editorial and art direction of the magazine. The new Walrus was to be more consistent and current, with a "far more internally driven" process for story selection, and the reworked cover featuring illustrations that correspond to each issue's content.

The Walrus soon began to receive critical acclaim: its two 2003 issues alone garnered eleven National Magazine Award nominations and three wins, and the Utne Reader awarded it the prize for best new publication in 2004. In 2006, it won the National Magazine Award for Magazine of the Year in Canada. As of April 2017, it has consistently led in the National Magazine Awards, earning a total of 70 wins and 231 nominations to date.

In January 2012, High Fidelity HDTV and The Walrus announced plans to air fourteen "original high-definition documentaries" derived from content from The Walrus that had been produced since April 2011. The two companies plan on creating more documentaries in the future.

On September 13, 2012, the Walrus unveiled its redesigned website. It is based on the Wordpress platform and was developed over the course of five months.

Unpaid internship programme
In March 2014, The Walrus was required to shut down its unpaid internship programme after the Ontario Ministry of Labour declared that its longstanding practice of not paying interns was in contravention of the Employment Standards Act. The magazine issued a statement justifying its practice of using unpaid labour, saying
We have been training future leaders in media and development for ten years, and we are extremely sorry we are no longer able to provide these opportunities, which have assisted many young Ontarians—and Canadians—in bridging the gap from university to paid work and in, many cases, on to stellar careers.
Since 2014, The Walrus has offered paid editorial fellowships that run six months. In 2020, The Walrus fellowships grew to one year placements.

Recent years
On December 1, 2014, Jonathan Kay replaced John Macfarlane as Editor.

In October 2015, a report in Canadaland provided details of a toxic and disorganized environment at the magazine.

Kay resigned as editor on May 14, 2017, following a controversy around cultural appropriation in which he dismissed Indigenous concerns about the practice.

Jessica Johnson was named executive editor and creative director on September 7, 2017.

As of February 2023, Carmine Starnino is the Interim Editor-in-Chief.

Finances
Though The Walrus was initially pledged $1 million annually by the Chawkers Foundation for its first five years, it was unable to access this money without first being recognized as a charitable organization by the Canada Revenue Agency. The Alexander family was forced to support the magazine out of its own pocket until it finally received charitable status in 2005, creating the charitable non-profit Walrus Foundation. In addition to publishing the magazine, the Foundation runs events across Canada, including talks and debates on public policy.

In the relatively small and geographically dispersed Canadian market, magazines producing long-form journalism have often struggled to stay afloat. Saturday Night, which The Walrus editor John Macfarlane formerly published, lost money continuously despite being a celebrated publication. But as Macfarlane reports, The Walrus'''s charitable model, similar to that of Harper's'', is so far sustaining it: donations covered about half of the costs of producing the magazine in 2010, with the traditional revenue streams of circulation and advertising providing the rest. This is all the more important for the magazine because its educational mandate requires that it keep a ratio of no less than 70 percent editorial content to 30 percent advertising.

References

External links

Cultural magazines published in Canada
Magazines established in 2003
Magazines published in Toronto
2003 establishments in Ontario

The Walrus


Corot noir is a hybrid grape variety for use in red wine production.  It was developed by grape breeder Bruce Reisch at the Cornell University New York State Agricultural Experiment Station and released on July 7, 2006.

Corot noir is the result of a cross between hybrids Seyve Villard 18-307 and Steuben in 1970.  It ripens mid-season to late-season, and according to Reisch, its wines "are free of the hybrid aromas typical of many other red hybrid grapes, and can be used for varietal wine production or for blending. The distinctive red wine has a deep red color and attractive berry and cherry fruit aromas".

References

External links
New hybrid grapes released from Cornell University

Red wine grape varieties
Hybrid grape varieties

Corot noir


was a 14th century samurai from Kawachi Province. He fought for Emperor Go-Daigo. The warrior's  conduct and death are recognized as examples of bushido.

Battle planner
Kusunoki was a brilliant tactician and strategist. He defended two key Loyalist fortresses at Akasaka and Chihaya. This helped Go-Daigo to briefly return to power. However, one of the loyalist generals, Ashikaga Takauji, betrayed Go-Daigo. Ashikaga led an army against Kusunoki and the remaining loyalists. Kusunoki suggested to the Emperor that they hide on sacred Mount Hiei and allow Takauji to take Kyoto. Later, they could move quickly down from the mountain to trap Ashikaga and destroy him.

Disaster
Go-Daigo would not leave the capital. He insisted that Kusunoki meet Ashikaga's larger army forces in the field in a direct battle. Kusunoki obediently accepted his Emperor's foolish command. This became a great example of loyalty. He left his death poem with his young son Masatsura and knowingly marched his army into almost certain death. The battle took place at Minatogawa in modern-day Chūō-ku, Kobe. It was a tactical disaster. Kusunoki had only 73 of the original 700 horsemen left and was surrounded. He committed suicide along with his brother Masasue, 11 close clan members, and 60 others. According to legend, his brother's last words were Shichisei Hōkoku! (七生報國; "Would that I had seven lives to give for my country!") and Kusunoki Masashige agreed.

After his death
Kusunoki Masashige's son, Kusunoki Masatsura, served the next emperor, the 12-year old Go-Murukami. These two had a trusting relationship like their fathers. Masatsura died alongside his brother Masatoki and cousin Wada Takahide in battle. That was the end of the Kusunoki clan.

Kusunoki Masashige's successful defense of Chihaya castle is believed to have helped the emperor gain power against the Kamakura bakufu.  Kusunoki held out so long in his castle, so Ashikaga Takauji changed sides and helped the emperor. The Kamakura bakufu ended.  However, Ashikaga Takauji quickly learned that he did not like following the emperor's commands. He changed loyalty again and established his own Ashikaga bakufu.  He was able to establish his own shogunate after defeating Kusunoki Masashige and the commander in chief Yoshisada in the final battle.  Kusunoki Masashige tried to bring Ashikaga Takauji back to the emperor's side, but the emperor rejected this plan.

Legacy
Kusunoki's life and death are an important part of the historical narrative which is recorded in the Taiheiki.

Related pages
 Otoya Yamaguchi

References

1294 births
1336 deaths
Samurai
People from Osaka Prefecture

Kusunoki Masashige


Textile arts are arts and crafts that use plant, animal or synthetic fibres to construct practical or decorative objects.

Textiles have been used since the beginning of civilization. Many methods and materials used to make them, but the functions of textiles have stayed the same.

The history of textile arts is also the history of international trade.  Tyrian purple ("imperial purple") dye was important in the ancient Mediterranean.  The Silk Road brought Chinese silk to India, North Africa, and Europe.  In many countries, laws controlled who could buy and wear fine textiles. This was because they were a symbol of social class and status.

The Industrial Revolution started a revolution of textiles technology: the cotton gin, the spinning jenny, and the power loom mechanized production. The mechanisation of hand work was opposed by the Luddite rebellion.

References

Textile arts


General Albert Coady Wedemeyer  (1897–1989) was an American army officer during World War II.

Wedemeyer was born in Omaha, Nebraska on July 9, 1897. He studied at the United States Military Academy in West Point and graduated in 1919. After the start of World War II, he was made a temporary Lieutenant Colonel in 1941. Between 1941 and 1943, he served as a staff officer in the war-plans division of the U.S. War Department. He was the chief author of the 1941 Victory Program which advocated the defeat of the German armies in Europe. When the U.S. entered the war this plan was adopted and expanded. He helped plan the invasion of Normandy.

In 1943, Wedemeyer was made Chief of Staff to Lord Mountbatten, the supreme Allied commander of the South East Asia Command (SEAC) in the Southeast Asian Theatre.

Between 1944 and 1946, he was Chief of staff to General Chiang Kai-shek and commander of U.S. forces in China under the command SEAC. The China Burma India Theatre assigned to Joseph Stilwell was split in two with command of the Burma–India theatre going to General Daniel Sultan. Wedemeyer had been commander of the U.S. China Theatre (USFCT) in 1944–1945. He had an intimate knowledge of the Allied airlift from India over the Himalayas into China. This airlift was both to supply the Nationalist Chinese Army and the U.S. Twentieth Air Force engaged on Operation Matterhorn.

In 1948, as the Army Chief of Plans and Operations, Wedemeyer supported Lucius D. Clay's intention to create an airbridge during the Berlin Crisis. His expertise in this area was considerable as he had been U.S. Army theater commander in China during World War II and had been supplied by air over the mountains from India by army transport planes. This earlier operation had been commanded by Lieutenant General William H. Tunner, who was later named to head the Berlin Airlift operation.

Wedemeyer retired in 1951. He was promoted to general in 1954.  He died December 17, 1989 in Fort Belvoir, Virginia. His son Albert Dunbar Wedemeyer was a captain in the U.S. army and a Central Intelligence Agency operative.

Other websites
 Arlington Cemetery biography
 Photo
 Berlin Airlift
 Britannica biography
 Fact Finding Mission to China: Report by Wedemeyer  (September 19, 1947)

American people of World War II
People from Omaha, Nebraska
1897 births
1989 deaths
Military people from Nebraska

Albert Coady Wedemeyer


A scaffold is a temporary structure used for support. Originally scaffolds were made of wood, and bamboo scaffolds are still used in many parts of the world. In the western world they are now made of metal.

The most common use of scaffolds is to allow work on buildings. Another use of the word was the wooden platforms built for executions. This is now a rare use of the word.

Types of scaffolding
Wooden & Bamboo Scaffolding: Bamboo scaffolding is more common outside of North America and Europe. Pre-cut lumber was the most common type of scaffolding until steel, and the fabrication of materials, became much more affordable. Bamboo is more commonly used in Asia where it's favored for strength, flexibility, and eco-friendliness.

Tube & Clamp Scaffolding: This is one of the earliest types of steel scaffolding and consists of two parts, including the tubes and clips, sometimes called 'couples.' The idea is really simple, and one reason why it's so popular is because of the ease in assembly and disassembly. To erect the scaffold, you need to connect tubes together to make long runs and then connect the verticals and horizontals together with clamps built specifically for these tubes.

Systems Scaffolding: Sometimes referred to as modular scaffolding, systems scaffolding consists primarily of vertical and horizontal pre-engineered components that connect together in a systematic fashion.

Systems scaffolding is likely the most used type of scaffolding across the globe and there are hundreds of manufacturers, each having specific efficiencies. Some perform well in very highly loaded conditions and others are more suited to smaller repeated scaffold structures.

Cuplock Systems Scaffolding: Commonly made from galvanized steel, cuplock systems scaffolding is popular for its ability to support heavy loads. With cuplocks at every 500mm to 1,000mm, this type of scaffolding creates highly standardized systems that work well for scaffolding designs with repeated patterns.

References

Buildings and structures

Scaffold


Since 1 October 1973, Northern Ireland is made of 26 districts. Each district has a council which looks after local services. The 26 districts are made of 582 wards. Each ward elects 1 councillor. There 582 councillors in Northern Ireland and there is an election every 4 years. The voting system used to elect each councillor is Single Transferable Vote. Some of the councils are known as "Borough" or "City" councils. Every year, each council elects a chairman. In "Borough" and "City" councils, the chairman is called the Mayor. In Belfast City Council, the chairman is called the Lord Mayor. In "Borough" and "City" councils, up to 25% of councillors are given the title Alderman.

Districts

References

Geography of Northern Ireland

Districts of Northern Ireland


Particle board, also known as particleboard, chipboard, or low-density fiberboard, is an engineered wood product manufactured from wood chips and a synthetic resin or other suitable binder, which is pressed and extruded. Particle board is often confused with oriented strand board (OSB, also known as flakeboard, or waferboard), a different type of fiberboard that uses machined wood flakes and offers more strength.

Characteristics

Particle board is cheaper, denser and more uniform than conventional wood and plywood and is substituted for them when cost is more important than strength and appearance. Particleboard can be made more appealing by painting or the use of wood veneers on visible surfaces. Though it is denser than conventional wood, it is the lightest and weakest type of fiberboard, except for insulation board. Medium-density fibreboard and hardboard, also called high-density fiberboard, are stronger and denser than particleboard. Different grades of particleboard have different densities, with higher density connoting greater strength and greater resistance to failure of screw fasteners.

A significant disadvantage of particleboard is its susceptibility to expansion and discoloration from moisture absorption, particularly when it is not covered with paint or another sealer. Therefore, it is rarely used outdoors or in places where there are high levels of moisture, except in bathrooms, kitchens and laundries, where it is commonly used as an underlayment shielded beneath a moisture resistant continuous sheet of vinyl flooring.

In dry environments, veneered particleboard is preferred over veneered plywood because of its stability, lower cost, and convenience.

History and development
The history of particleboard is unclear. The nineteenth century saw many attempts to make use of sawmill by-products, including sawdust and wood chips, by manufacturing composite boards; conceptual references to processes of manufacturing wood composites similar to particleboard date from  1887. In 1935, Farley and Loetscher Manufacturing Co. became the first plant to manufacture particleboard. A particleboard industry developed over the course of the 1940s.

In 1932, Luftwaffe pilot and inventor Max Himmelheber patented a process for making particleboard without fully impregnating wood fibers with adhesive, distinguishing it from earlier wood composites. This particleboard could be produced with waste products such as planer shavings, off-cuts or sawdust, hammer-milled into chips and bound together with a phenolic resin. Hammer-milling involves smashing material into smaller and smaller pieces until they can pass through a screen. Most early particleboard manufacturers used similar processes, though often with slightly different resins.

It was found that better strength, appearance and resin economy could be achieved by using more uniform, manufactured chips. Producers began processing solid birch, beech, alder, pine and spruce into consistent chips and flakes; these finer layers were then placed on the outside of the board, with its core composed of coarser, cheaper chips. This type of board is known as three-layer particleboard.

More recently, graded-density particleboard has also evolved. It contains particles that gradually become smaller as they get closer to the surface.

Manufacturing
Particleboard or chipboard is manufactured by mixing particles or flakes of wood or jute-stick together with a resin and forming the mixture into a sheet. The raw material is fed into a disc chipper with between four and sixteen radially arranged blades. The chips from disk chippers are more uniform in shape and size than from other types of wood chippers. The particles are then dried, and any oversize or undersized particles are screened out.

Resin is then sprayed as a fine mist onto the particles. Several types of resins are used in the procces. Amino-formaldehyde based resins are the best performing based on cost and ease of use. Urea melamine resins offer water resistance with more melamine offering higher resistance. It is typically used in external applications, with the coloured resin darkening the panel. To further enhance the panel properties, resorcinol resins can be mixed with phenolic resins, but that is more often used with marine plywood applications.

Panel production involves other chemicals including wax, dyes, wetting agents and release agents, to aid processing or make the final product resistant to water, fire or insects.

After the particles pass through a mist of resin sufficient to coat all surfaces, they are layered into a continuous carpet. This 'carpet' is then separated into discrete, rectangular 'blankets' which will be compacted in a cold press. A scale weighs the flakes, and they are distributed by rotating rakes. In graded-density particleboard, the flakes are spread by an air jet that throws finer particles further than coarse ones. Two such jets, reversed, allow the particles to build up from fine to coarse and back to fine.

The formed sheets are cold-compressed to reduce thickness and make them easier to transport. Later, they are compressed again, under pressures between  and temperatures between  to set and harden the glue. The entire process is controlled to ensure the correct size, density and consistency of the board.

The boards are then cooled, trimmed and sanded. They can then be sold as raw board or surface improved through the addition of a wood veneer or laminate surface.

Furniture design
Particle board has had a huge influence on furniture design. In the early 1950s, particle board kitchens started to come into use in furniture construction but, in many cases, it remained more expensive than solid wood. A particle board kitchen was only available to the very wealthy. Once the technology was more developed, particle board became cheaper.

Some large companies base their strategies around providing furniture at a low price. To do this, they use the least expensive materials possible. In almost all cases, this means particle board, medium-density fibreboard (MDF), or the like. However, in order to maintain a reputation for quality at low cost, manufacturers may use higher grades of particle board, e.g., higher density particle board, thicker particle board, or particle board using higher-quality resins. One may note the amount of sag in a shelf of a given width in order to draw the distinction.

In general, the much lower cost of sheet goods (particle board, medium density fiberboard, and other engineered wood products) has helped to displace solid wood from many cabinetry applications.

Safety
Safety concerns exist for both manufacturing and use. Fine dust and chemicals are released when particleboard is machined (e.g., sawing or routing). Occupational exposure limits exist in many countries recognizing the hazard of wood dusts. Cutting particle board can release formaldehyde, carbon monoxide, hydrogen cyanide in the case of amino resins, and phenol in the case of phenol formaldehyde resins.

The other safety concern is the slow release of formaldehyde over time. In 1984 concerns about the high indoor levels of formaldehyde in new manufactured homes led the United States Department of Housing and Urban Development to set construction standards. Particleboard (PB), medium-density fibreboard (MDF), oriented strand board (OSB), and laminated flooring have been major sources of formaldehyde emissions. In response to consumer and woodworker pressure on the industry, PB and MDF became available in "no added formaldehyde" (NAF) versions, but were not in common use . Many other building materials such as furniture finish, carpeting and caulking give off formaldehyde, as well as urea-formaldehyde foam insulation, which is banned in Canada for installation in a residential closed cavity wall. Formaldehyde is classified by the WHO as a known human carcinogen.

See also
 Fiberboard
 Glued laminated timber
 Haskelite
 Masonite
 Pressed wood
 Waferboard

References

External links

 Composite Panel Association: Particleboard
 European Panel Federation: Particleboard

Composite materials
Woodworking materials
Engineered wood
German inventions of the Nazi period

es:Madera#Aglomerados o conglomerados

Particle board


The lateral vestibular nucleus (Deiters's nucleus) is the continuation upward and lateralward of the principal nucleus, and in it terminate many of the ascending branches of the vestibular nerve.

Structure
It consists of very large multipolar cells whose axons form an important part of the posterior longitudinal bundle (aka medial longitudinal fasciculus) of the same and the opposite side.

The axons bifurcate as they enter the posterior longitudinal bundle,
 the ascending branches send terminals and collaterals to the motor nuclei of the abducens, trochlear and oculomotor nerves via the ascending component of the medial longitudinal fasciculus, and are concerned in coordinating the movements of the eyes with alterations in the position of the head;
 the descending branches pass down in the posterior longitudinal bundle into the anterior funiculus of the spinal cord as the vestibulospinal fasciculus (anterior marginal bundle) and are distributed to motor nuclei of the anterior column by terminals and collaterals.

Other fibers are said to pass directly to the vestibulospinal fasciculus without passing into the posterior longitudinal bundle.

The fibers which pass into the vestibulospinal fasciculus are intimately concerned with equilibratory reflexes.

Other axons from Deiters's nucleus are supposed to cross and ascend in the opposite medial lemniscus to the ventro-lateral nuclei of the thalamus; still other fibers pass into the cerebellum with the inferior peduncle and are distributed to the cortex of the vermis and the roof nuclei of the cerebellum; according to Cajal they merely pass through the nucleus fastigii on their way to the cortex of the vermis and the hemisphere.

History

Eponym
Deiter's nucleus was named after German neuroanatomist Otto Friedrich Karl Deiters (1834–1863).

References

Cranial nerve nuclei

Lateral vestibular nucleus


The Bukit Batok Memorial is located on top of the tranquil Bukit Batok Hill upon which once stood two war memorials built by Australian POWs to commemorate the war dead of the Japanese and the Allies who fought during the decisive Battle of Bukit Timah in Singapore during the Second World War. The two memorials were destroyed after the war and only the road and stairs that used to lead to them mark its legacy today.

History
Bukit Batok is located near the Bukit Timah area, where some of the heaviest fighting on the island—the Battle of Bukit Timah took place in early 1942. As a result, in June 1942, the Japanese wanted to build a war memorial and Shinto shrine to commemorate their war dead in the vicinity. Bukit Batok was significant as the  high hill overlooked the Ford Motor Factory where Lieutenant-General Arthur Ernest Percival, General Officer Commanding, HQ Malaya Command, had surrendered over 125,000 British and Commonwealth troops to Lieutenant-General Tomoyuki Yamashita on the evening of 15 February 1942.

Allies' Memorial Cross

POW labour was used to build a total of three war memorials, including one dedicated to the fallen of the Indian National Army in June 1945, and a Shinto shrine called Syonan Jinja in MacRitchie Reservoir during the Occupation. English bombardier Stanley Warren of the Changi Murals fame, belonged to one of the work parties that built the stairs and a road named Lorong Sesuai, leading to the two memorials on top of Bukit Batok. The Japanese had originally planned just one memorial called Syonan Chureito for their war dead but the POWs asked the Japanese for permission to build a memorial to their own war dead near the Japanese memorial and had been given permission and materials to erect a  wooden cross behind Syonan Chureito. The Japanese had hoped to capitalise on the propaganda value of acceding to the request. The Japanese engineering commander-in-charge of the POWs then was Colonel Yasugi Tamura. About 500 Australian POWs mainly from the Artillery, and Infantry battalions, encamped at Sime Road and Adam Park were marched back and forth each day between the job site and their camp and worked tirelessly until both memorials were completed.

Syonan Chureito
On the night of 7 December 1942, in a solemn ceremony, the ashes of the Japanese war dead encased in white wooden boxes were brought to the foot of the long flight of steps leading to Syonan Chureito and ceremoniously carried up the torch-lit steps for interment inside a small shrine located at the top. The guest of honour was General Homma Masaharu of Philippines fame. The Japanese memorial was a 12 metres tall wooden mast capped with a brass cone. The words "chu rei to" was inscribed on its side which meant "the sacrifice made by the fallen soldiers". A plain, stout, wooden fence surrounded the memorial. The Allies' memorial was unveiled on the same day by one of the POW camp commanders with a speech thanking the Japanese Army. Military and Japanese officials would regularly worship the Japanese Emperor and the deified spirits of their fallen comrades at Syonan Chureito and Syonan Jinja.

Post-war years
The two memorials on the hilltop were torn down when the Japanese surrendered and all that remains are two entrance pillars and the 120 steps that now lead to a transmission tower operated by Mediacorp. Like Syonan Chureito, Syonan Jinja was destroyed too after the war to prevent it from being desecrated by the returning Allied forces. The ashes at the Japanese war memorial were subsequently re-interred in the Japanese Cemetery Park in Chuan Hoe Avenue. Upon a suggestion to the authorities by a former Australian POW, S. Hannam, in 1981, the Singapore Tourist Promotion Board and National Heritage Board (NHB) erected a memorial plaque at the foot of the steps to commemorate this little known history and the sufferings of the Australian POWs during the Japanese Occupation of Singapore. In 1995, the NHB gazetted the site as one of the 11 World War II sites in Singapore.

References

Notes

Bibliography

Buildings and structures completed in 1942
Japanese occupation of Singapore
Monuments and memorials in Singapore
World War II memorials
Tourist attractions in Singapore
Bukit Batok
1942 establishments in the Japanese colonial empire
20th-century architecture in Singapore

Bukit Batok Memorial


Deduction is one of the two main types of reasoning. The other is induction. In deduction, we apply a general rule to a particular case.

Deductive arguments are attempts to show that a conclusion must follow from a set of premises or hypotheses. A deductive argument is valid if the conclusion follows necessarily from the premises.

Aristotle, the first person we know who wrote down laws of deduction, gives this example of deduction:

 All men are mortal.
 Socrates is a man.
 Therefore, Socrates is a mortal.

The first two statements are called "premises". The last statement is called the "conclusion". The conclusion is taken from the premises.
If the conclusion is wrong, then at least one of the premises is wrong
If one of the premises is wrong, the conclusion may also be wrong.

Deductive reasoning is often called "top-down logic", whereas inductive reasoning is called "bottom-up reasoning".

Logic

Deductive reasoning


Irene Hunt (May 18, 1907 – May 18, 2001) was an American children's writer known best for historical novels. She was a runner-up for the Newbery Medal for her first book, Across Five Aprils, and won the medal for her second, Up a Road Slowly. For her contribution as a children's writer she was U.S. nominee in 1974 for the biennial, international Hans Christian Andersen Award, the highest international recognition available to creators of children's books.

Life
Hunt was born to Franklin P. and Sarah Land Hunt on May 18, 1903 in Pontiac, Illinois. The family soon moved to Newton, Illinois, but Franklin died when Hunt was only seven, and the family moved again to be close to Hunt's grandparents. Hunt's childhood was lonely, but she shared a special relationship with her grandfather. He told her stories about his childhood during the Civil War. In Minneapolis she earned her M.A. In Illinois public schools, she was a teacher of English and French. Later, she taught psychology at the University of South Dakota, Vermillion, but eventually came back to elementary and junior high school to become a director of language arts in Illinois. After she retired in 1969, Hunt devoted her time to writing.

Hunt was 61 when her debut novel Across Five Aprils was published in 1964, and it received much acclaim. Chosen a Newbery Honor Book, the novel was also Hunt's personal favorite among the ones she wrote. A critic maintains: "Brilliant characterization, a telling sense of story, an uncanny ability to balance fact and fiction, and compassionate, graceful writing mark Hunt's small but distinguished body of work." With Across Five Aprils, Hunt established herself as one of the greatest historical novelists, proving that she can write for both adult and children audiences. With her faith in "courage, love, and mercy," Hunt wrote her books to emphasize this faith.

Her next novel, Up a Road Slowly, won the 1967 Newbery Medal
She died on her 98th birthday on May 18, 2001.

Works
 Across Five Aprils, Follett, 1964.
 Up a Road Slowly, Follett, 1966.
 Trail of Apple Blossoms, illustrated by Don Bolognese, Follett, 1968.
 No Promises in the Wind, Follett, 1970.
 The Lottery Rose: a novel, Scribner, 1976.
 William: a novel, Scribner, 1978.
 Claws of a Young Century: a novel, Scribner, 1980.
 The Everlasting Hills, Scribner, 1985.

Select awards
 1965 Newbery Honor Book citation for Across Five Aprils
 1965 Dorothy Canfield Fisher Children's Book Award for Across Five Aprils
 1965 Lewis Carroll Shelf Award for Across Five Aprils
 1967 Newbery Medal for Up a Road Slowly
 1971 Charles W. Follett Award for No Promises in the Wind
 1985 Parents' Choice Award for The Everlasting Hills

References

 "Irene Hunt", Contemporary Authors Online, Thomson Gale, entry updated 25 February 2002

External links

 Irene Hunt at Library of Congress Authorities —with 14 catalog records

1907 births
2001 deaths
20th-century American novelists
20th-century American women writers
American children's writers
American historical novelists
Schoolteachers from Illinois
20th-century American women educators
American women novelists
Newbery Honor winners
Newbery Medal winners
Women historical novelists
Novelists from Illinois
20th-century American educators

Irene Hunt


David L. Cook (born November 11, 1968) is an American Christian country music singer, songwriter and comedian.

Born to Donnell and June (née Mercer) Cook, David is the oldest of six children. He has written more than 2,500 songs and has won multiple Emmy and Telly Awards. His song, "Drop that Rock", was featured on his album In the Middle of It All and garnered a Dove Award nomination for Christian Country Album of the Year in 1999.

In all of Cook's overseas recordings his surname is Cooke to distinguish it from his work in the United States. The male members of The Cook Family Singers have always used just their middle initials as a trademark, a trait beginning back in 1885 when the first such group was formed.

In 1990 Cook was diagnosed with a dissociative disorder and psychogenic amnesia reportedly brought on by an abusive father. In 1999 Cook's story was used as a lead story with The 700 Club.

Biography
Cook was born in Pascagoula, Mississippi; after two years, his family moved to Fort Lauderdale, Florida. Cook began his musical career at age five, singing with his family's group, The Cook Family Singers. After his parents' divorce, the group continued without Donnell, but in 1980, the group disbanded because of June's health issues. He continued singing both gospel and secular music.

Early life
Early in life, Cook was abused by his father, who had a severe drinking problem. While intoxicated, Cook's father reportedly became violent towards his family. After many years of this abuse Cook developed many psychological problems that ended up following him through to his life as an adult. He developed a severe dissociative disorder and psychogenic amnesia. He recalled having periods of "missing time" but never really understood the cause. In 1990, doctors finally diagnosed the disorders after Cook experienced what they thought was a severe stroke and was rushed to the Coral Springs Medical Hospital in Fort. Lauderdale.

He checked himself out of the hospital and disappeared from his Florida home and was found five months later in a Charlotte, North Carolina, hospital with similar health complaints. Cook had been around Charlotte for five months and no one realized there was anything wrong until he started developing stroke symptoms again. Doctors diagnosed his problems, which were not organic, and referred him to see the proper specialists. He claims to have had no recollection of leaving Florida, nor what he had done during his five months in Charlotte. When asked, he stated that, "It was like someone switching off a light and then switching it back on." Cook's story has been told through different media. The 700 Club did a full-length documentary about his life, which aired worldwide. Cook wrote a religious self-help book, Inspirational Words about the issues he overcame.

Health
On November 11, 2009, Cook was diagnosed with a parathyroid tumor in his neck. Doctors assessed that the tumor was pressing against his vocal cords making it virtually impossible for him to perform. He was treated at Vanderbilt University Medical Center.

Music

Cook's first solo Christian album, Come Follow Me, was released in 1985. The album was written and produced by singer/producer Frank X. Loconto, a former member of the group Lane Brothers. In 1986, he signed with the American Musical Academy of Arts Association (AMAAA), and released another album, Personal Feelings.

In 1997, Mountainview Records released Cook's album, In the Middle of it All, which earned him a Gospel Music Association Dove Award nomination for Christian Country Album of the Year in 1999. However, after a fallout with Mountainview records in 1999, he started his own record label, DLC Records. During this period Cook created a comedy character, named Mortermer Crabbottom, in the tradition of comedic Southern characters like Gomer Pyle.

Cook recorded an album in character, Split Personality, based on the life and times of Mortermer Crabbottom growing up in fictional Crabbottom USA. In 1998, the Country Gospel Music Association inducted Cook into its Hall of Fame, along with Loretta Lynn, Barbara Mandrell, Andy Griffith, Jody Miller and Lulu Roman.

In 2012 Cook co-wrote "Hands of Hope" with David Meece and Bruce Carroll. The song was fashioned along the same lines as "We Are the World", which featured many famous voices from the music industry. The song went number one on the charts and remained there for two weeks. The song was used as the theme song for Turning Point Centers for Domestic Violence. On May 5, 2012 NATAS announced that the song Hands of Hope garnered Cook, Meece and Carroll the Emmy nomination for best Arrangement/Composer of a television theme song.

In 2021, Cook in partnership with Skip Martin the lead singer of the group Kool and the Gang recorded a version of the classic Curtis Mayfield song, People Get Ready. Martin approached Cook and requested he lend his voice to the project along with fellow artists, AZ Yet, The Dazz Band, Doug E. Fresh, Taylor Dayne, Howard Hewitt, John P. Kee, Steve Perry, Ray Parker Jr., Cece Peniston, Tony Terry, Neal McCoy and Stevie Wonder. All of the artists donated their talent to help raise awareness and funds for St. Judes Children's Research Hospital.

Television
In August 2007, Cook joined in partnership with the Firebird Arts Alliance. He was asked by David Tang, the president of Firebird, to write and produce a theme song for the television series New South Crossings. The theme song was "Meet Me at the Crossroads". Cook won an Emmy Award on January 24, 2009 for his work on the series audio and soundtrack.

Cook appeared in an episode, "Master Class", in which Cook worked with younger artists. He shows them the ins and outs of working together musically, and during the episode they perform the actual theme song for the series. On June 27, 2010, Cook won another Emmy award, this time for writing and singing the theme song, Meet Me at the Crossroads.

In August 2013, Cook began working on his new television series, Written N Black & White. He is listed as one of the stars of the show along with fellow comedian, Trina Jeffrie. The two play an interracial newlywed couple who are comedians and their parents are clueless of the marriage. Although the series is said to take place in New York, the actual taping is done in Fort Mill, South Carolina at the former PTL Studios, which had housed the Jim and Tammy Faye Bakker PTL network back in the 1980s.

Awards (Partial listing from 1997 to present)

In July 2006, the International Country Gospel Music Association inducted Cook and fellow artists, Mike Manuel, Gayla Earlene, Doug DeRamus and Marijohn Wilkin into the Hall of Fame.

In January 2009, Cook won his 5th Emmy Award for his work on the series, New South Crossings and he took home his sixth Emmy for the composing and arranging of "Meet Me at the Crossroads" in June 2010.

Cook was nominated on May 6, 2011 for three Emmy Awards for the documentary, The Award Goes To: A Look Back at the Legends, and at the June 18 telecast, he won his seventh Emmy for Outstanding Excellence in a Live Event.

In 2015 Cook hosted the Mississippi Music Awards and was given the Mississippi Marvel Award for his support of new musicians. During the 2015 AMG Heritage Awards, Cook was presented with a "Citation of Excellence" from the North Carolina Secretary of State, Elaine Marshall. The citation was given to Cook for the development of continued arts programing and mentoring he has implemented across the country.

Entrepreneurship
In 1988, Cook had incorporated Cook's Car Care Company in his native Fort Lauderdale. Eventually he transferred his interests to certain family members. The company is still in business today under different ownership. He incorporated Cook Productions International in 1989 with his business partner Edward Cook. Cook sold his interests in 1992, which dissolved the Florida division.

In 1999 Cook started DLC Records after leaving Mountainview Records due to contractual and other disputes. While on the label Cook took his 1999 project, In The Middle of it All, up the charts garnering several No. 1 singles, a Dove Award nomination and became the number one selling Christian country artists of all time. He incorporated Cook Enterprises to administer his contracts and personal business affairs, which included a children's television show development agreement with his management group, Five Star Music which produced a weekly show called, Crabbottom USA, taped at local television station, WHTV TV-39, a Nashville Tennessee based station.

In 2004, Cook was presented with the opportunity to become the CEO and controlling partner for the International Academy of Music Arts and Sciences (IAMAS Corporation). Years earlier, the company merged with its daughter company, The American Musical Academy of Arts Association, which proved profitable as there was an upswing in demand for Christian-based music and distribution opportunities. This was profitable as IAMAS was able to use its history in the entertainment industry as a door to help boost other smaller companies into existence. In 2004, the entertainment industry took a huge hit with the incoming markets of Napster, iTunes, and Amazon.com. IAMAS, no longer able to compete, decided to sell off only its American division and retain its overseas holdings. Since IAMAS Corporation had handled Cook's contracts since 1980, Cook offered to buy the company for an undisclosed amount. His offer was accepted and he officially filed for corporation status on November 24, 2004.

In 2005, Cook became the president of the Charlotte Civic Orchestra, a five year appointment. He retired from this position in 2010, and is no longer affiliated with the Charlotte Civic Orchestra. The organization is a 501(c)(3) company, and is entirely composed of volunteers. In January 2011, Cook and several others launched the Artists Music Guild, a network based company that connects artists with industry professionals who advise them and lead them in the proper course for career mapping. Cook is listed as the executive board president. On July 9, 2018 Cook purchased the Good Shepherd Funeral Home in Indian Trail which was once owned and ran by fellow Christian recording stars, Tony Greene and TaRanda Greene. The company was renamed Life and Legacy Funerals and Cremations.

After the retirement of longtime manager Mickey Hiter, Cook signed with Pink Hammer Entertainment out of Los Angeles, California in August 2012.

Artists Music Guild
Cook and other entertainment industry insiders started the Artists Music Guild in January 2011 to reduce the risks of artists being taken advantage of in a predatory industry.
On November 11, 2011, The Artists Music Guild held its inaugural convention at the historic Heritage USA complex. The inaugural convention was filmed for a PBS special, A Walk Through the History of Music in the United States, with more than 2000 people in attendance. Cook has stated that his main goal for making the Heritage USA the official home of the Artists Music Guild's convention was to heal the broken people who were affected by the fall of PTL. The convention reunited several of the former PTL Singers, including Toni Bogart, Brian Keith, Lee Young and Sandy and Russell Hosey. Also in attendance were many of the employees who lost their jobs amid the sexual and financial scandal which caused the fall of the Bakker's ministry. Cook posited that "by reuniting these individuals who have not performed together in over twenty plus years it would allow them to come together on their own terms and walk out of the complex without someone telling them they could never come back. It was the ultimate form of healing the hurts from the past." In 2015 the Guild became the parent company for the Mississippi Music Foundation in an effort to build a youth orchestra and a better outreach to educating and developing young and upcoming artists. Cook was added to the advisory board and became the official spokesperson and face of the foundation.

Rumor of Cook's death
On October 3, 2012, mainstream media reported that Cook had been killed in Winston-Salem, North Carolina after being struck by a car. Web crawlers picked up the story and the rumors went nationwide. The story was later confirmed to be that of a David Lee Cook, a North Carolina Department of Transportation worker who had been killed while removing a tree from the road during hazardous conditions. The original news organization released an explanation story after finding out of their mistake.

References

External links
 David L Cook Official Web Page
 [ All Music Group] Cook profile at allmusic.com
 Artists Music Guild Artists Music Guild Official Web Page

1968 births
Living people
American child musicians
Pentecostal writers
American country singer-songwriters
Composers of Christian music
21st-century American comedians
21st-century American businesspeople
Assemblies of God people
American performers of Christian music
People from Pascagoula, Mississippi
Musicians from Fort Lauderdale, Florida
Writers from Fort Lauderdale, Florida
Singer-songwriters from Mississippi
Southern gospel performers
American Pentecostals
Emmy Award winners
Singer-songwriters from Florida
Country musicians from Mississippi
Country musicians from Florida

David L. Cook


Knockout Kings was a series of boxing video games produced by EA Sports for various platforms yearly between 1998 and 2003.

Before releasing the first Knockout Kings, Electronic Arts released its first 3D boxing game, Foes of Ali, for the 3DO Interactive Multiplayer in 1995. While there are a few similarities between the two games, Foes of Ali was developed by a different team, Gray Matter, and as such, is not regarded as a precursor.

Gameplay
The duration of a round can be adjusted to either 90 seconds or 3 minutes. In the game's "slugfest" mode, fighters can knock each other out at any given moment of the fight, or suffer 6 or 7 knockdowns and still last for the whole fight. There are several differences between Knockout Kings, Knockout Kings 2000, and Knockout Kings 2001 in particular, the most notable being the graphics.

In Knockout Kings, the boxer sprites, although distinctive, are not facially representative of their real-life counterparts. Championship bouts can last only up to 10 rounds and not for 12 as in real life or 15 as in the past. In between rounds, all that is seen is a ring-card girl. In Career Mode, user created fighters fight all the way up the ladder, defeating the top contenders and eventually defeating the champion. After beating the title holder, the new champion defends the championship multiple times until retirement. A created boxer can fight in Career Mode and Slugfest Mode, but not in Exhibition mode. Although there is a training mode within Career Mode, it is extremely basic. However, 2 aspects that Knockout Kings has which the sequels lack is that the referee does a mandatory eight-count when a fighter is knocked down whereas in the sequels the referee stops the count immediately after a fighter gets up from a knockdown, and, in Career Mode, the result of a fight is afterwards seen on the screen as front-page newspaper headlines.

The Knockout Kings game series gives users a chance to compete against numerous real fighters, such as Muhammad Ali, Eric Esch, Marvin Hagler, Sugar Ray Leonard, Oscar De La Hoya, Larry Holmes, Jake LaMotta, Roberto Durán, Alexis Argüello, and Ray Mancini. Fake amateur boxing legends, such as Daryl 'Hotcakes' McGee, The Great Smokey Maggard, Boto Bondingo, and Flute Top Terry, could also be unlocked by gaining certain achievements.

Knockout Kings 2000
In Knockout Kings 2000 for the PS, the boxer sprites are for the first time facially representative of their real-life counterparts. Championship bouts can last up to 15 rounds. Sound and Music volume can also be adjusted in Option Mode. In between rounds, users may see either a ring-card girl, a replay of a part of the previous round, or the boxer the user is representing sitting at his corner together with the statistics so far of the bout. Injury to the face of boxers can also be recognized, as well as his mouth-piece flying out if he is hit by a hard punch. A created boxer in Career Mode can now fight in all modes. The training mode within Career Mode is more specific. Users can now control their boxer while he is training and, in the PS version, users can also choose the location of a gym. Each boxer in the PS version can also be seen entering into the ring just before the bout takes place. There is also a new Mode where the player can see the statistics and biography of all the real-life boxers in the game, and another mode in which the player can re-live famous classic bouts. The user-interface and intro-theme of the PS version is different from the N64 version and there are also more boxers, while the graphics on each version are similar.

Knockout Kings 2001
Knockout Kings 2001 features many well known boxers such as Muhammad Ali, Joe Frazier, Rocky Marciano, Michael Grant, Lennox Lewis, Joe Louis, and Jack Dempsey. It also features arenas such as Caesars Palace, Madison Square Garden, Wembley Arena, and the Roman Coliseum, among others.

Knockout Kings 2001 is largely considered the best boxing game on the original PlayStation. In Japan, Famitsu gave the PS2 version a score of 30 out of 40.

Knockout Kings 2001 contains the same improvements as Knockout Kings 2000 and adds more. Whereas fighters in KO Kings and KO Kings 2000 are either "boxer" or "slugger" style fighters, the styles of fighters in KO Kings 2001 are either "boxer", "slugger", "freestyle", or "crab", and these differences of style are very noticeable during bouts. Commentary in KO Kings 2001 is also far more vocal than its predecessors. During Career Mode, a boxing trainer trainer will occasionally talk and give users advice in between rounds as the bout progresses. A fighter in Career Mode is made to retire after winning the title and defending it for several times. KO Kings 2001 is also the first game of the series to introduce CPU vs CPU bouts and "fantasy match-ups" between famous boxers of different eras, and the first to introduce women's boxing, which is accessible in Exhibition Mode. The PS and PS2 versions of Knockout Kings 2001 are virtually identical.

Knockout Kings 2002
Knockout Kings 2002 changes many concepts of its predecessors, e.g. users have to progress through a number of bouts in order to unlock new fighters.

Knockout Kings 2003
The final game of Knockout Kings, is Knockout Kings 2003 developed by GameFlow Entertainment and EA Redwood Studios. It was released exclusively on GameCube in 2002.

After Knockout Kings 2003, the name of the series was replaced by Fight Night (EA video game series).

See also

Fight Night (video game series)

References

External links
EA Sports: Knockout Kings 2002 for PlayStation 2
 EA Sports: Knockout Kings 2001

 Knockout Kings Game Boy Color Review at AllGame
 Knockout Kings 2000 PlayStation Review at AllGame
 Knockout Kings 2000 Nintendo 64 Review at AllGame
 Knockout Kings 2002 PlayStation 2 Review at AllGame
 Knockout Kings 2002 Xbox Review at AllGame

1998 video games
Boxing video games
Game Boy Color games
PlayStation (console) games
Nintendo 64 games
PlayStation 2 games
Xbox games
GameCube games
GameCube-only games
EA Sports games
Electronic Arts franchises
Video game franchises
Video games scored by Russell Lieblich
Video games developed in Canada

Knockout Kings


An inkpad is a small box that contains a pad of cloth or other material. It is impregnated with ink (the pad is inky). A marker is pressed onto the pad, then onto paper. Any raised marks on the pad leave an impression in ink on the paper.

Ink pads are used with rubber stamps. On the stamp is the symbol of an organisation, for example. After a form has been passed by an official, it is stamped to show it is authentic. Another variation is a date stamp, placed on all letters which arrive in the building. Another version is a stamp with a facsimile (copy) of an official's signature. Using this, staff can send out letters when the official is not present. Rubber stamps and ink pads have been used for at least a hundred years by civil servants and businesses. They are still in use in many countries, but are gradually being replaced with other systems.

Technology
Writing tools

Inkpad


Raoul Coutard (16 September 1924 – 8 November 2016) was a French cinematographer. He is best known for his connection with the French New Wave (Nouvelle Vague) period and particularly for his work with director Jean-Luc Godard, which includes Breathless (1960), A Woman Is a Woman (1961), Vivre sa vie (1962), Bande à part (1964), Alphaville, Pierrot le Fou (both 1965), and Weekend (1967). Coutard also shot films for New Wave director François Truffaut—including Shoot the Piano Player (1960) and Jules and Jim (1962)—as well as Jacques Demy, a contemporary frequently associated with the movement.

Coutard shot over 75 films during a career that lasted nearly half a century.

Biography
Coutard originally planned to study chemistry, but switched to photography because of the cost of tuition. In 1945, Coutard was sent to participate in the French Indochina War; he lived in Vietnam for the next 11 years, working as a war photographer, eventually becoming a freelancer for Paris Match and Look. In 1956, he was approached to shoot a film by Pierre Schoendoerffer, La Passe du Diable. Coutard had never used a movie camera before, and reportedly agreed to the job because of a misunderstanding (he believed he was being hired to shoot production stills of the film).

Collaboration with Godard
Coutard's first work collaboration with Jean-Luc Godard was Godard's first feature, À bout de souffle, shot in 1959. He was reportedly "imposed" on Godard by producer Georges de Beauregard; the director had already settled on a different cinematographer.

Coutard photographed nearly all of Godard's work in the Nouvelle Vague era (1959 - 1967), with the exception of Masculin, féminin; their last work during this period was Week-end (1967), which marked the end of Godard's work as a 'mainstream' filmmaker. The two did not work together again until Passion; their final collaboration was Godard's next feature, Prénom Carmen.

During the New Wave period, Coutard's work with Godard fell into two categories: black-and-white films, which were all shot full frame, and color films, which were all shot in widescreen (with the exception of La Chinoise (1967)). The black-and-white films, which were mostly shot on lower budgets, make use of hand-held camera work and natural lighting, which lends them an unpolished, documentary quality, crucial to Godard's style, second nature to Coutard. However, in interiors, natural lighting was not always sufficient, and beginning with Vivre Sa Vie (1962) Coutard devised a simple lighting rig suspended just below the ceiling with a number of small lights directed onto the ceiling, where white cards were placed to bounce maximum light in an ambient diffusion, giving the whole room of a location adequate light within which Godard could then improvise various camera set-ups. So pleased was Godard with Coutard's lighting arrangement he promptly devised a 360 degree camera pan to exploit this freedom. A similar 'documentary aesthetic' is pursued by all of Godard's cinematographers, although handheld camera tends to be replaced with more conventional mounting, in Godard's later work. Godard's first color film (shot by Coutard), Une Femme est une femme (1961), featured handheld shooting, sometimes even within its studio sets, while later ones, Le Mepris (1963) Pierrot le Fou (1965) Deux ou Trois choses que je sais d'elle (1966) Week-end (1967) tend to coincide with Godard's growing preference for longer, more conventionally mounted camera work, either in fixed frame, pans, or tracking shots. Work in the 80s and 90s becomes even more refined, consisting of elaborate tableaux or stage directions within a fixed frame, usually on a long lens, enabling abrupt and conspicuous focus pulls between background and foreground as in Passion (1982) and Prenom Carmen (1983). These were photographed by Coutard using no additional lighting whatsoever, but taking advantage of recent developments in camera lenses and film stock to press the documentary approach in striking ways.

Post-Nouvelle Vague Career
After photographing some of the last films made during the nouvelle vague era – Week-end for Godard and Truffaut's The Bride Wore Black – Coutard worked on Costa-Gavras' Z (1969). Coutard and Truffaut fought heavily over the cinematography of The Bride Wore Black, reported TCM host Robert Osborne after the cable network's 2009 showing of the film.

In 1970, Coutard wrote and directed his first feature film, Hoa Binh, for which he won the Prix Jean Vigo and an award at the 1970 Cannes Film Festival. The film was also nominated for an Academy Award for Best Foreign Language Film. Coutard shot two more features over the course of the next fifteen years: La Légion saute sur Kolwezi in 1980 and S.A.S. à San Salvador in 1983. Coutard's cinematographer on all of his features was Georges Liron, who had been his frequent camera operator during his collaboration with Godard and with whom he had served as co-cinematographer on the Irish documentary Rocky Road to Dublin (1967).

As a cinematographer, Coutard was less active in the 1970s than the 1960s. When he reunited with Godard in 1982, Coutard had shot only 7 films in the previous decade, with 5 of them in 1972–73. After the two Godard collaborations, he began working more frequently again.

During the 1990s, Coutard began working with director Philippe Garrel; his last work was Garrel's Sauvage Innocence, which was released in 2001.

Selected filmography (as cinematographer)
 La Passe du Diable (The Devil's Pass) (1958)
 Ramuntcho (1959)
 Pêcheur d'Islande (Iceland Fisherman) (1959)
 À bout de souffle (Breathless) (1960)
 Tirez sur le pianiste (Shoot the Piano Player) (1960)
 Une Femme est une femme (A Woman Is a Woman) (1961)
 Vivre sa Vie: Film en Douze Tableaux (My Life to Live) (1962)
 Jules et Jim (1962)
 Portuguese Vacation (1963)
 Le petit soldat (1963)
 Le Mépris (Contempt) (1963)
 Les plus belles escroqueries du monde (The most beautiful swindles in the world) (1964)
 La Peau Douce (The Soft Skin) (1964)
 Bande à part (aka. Band of Outsiders) (1964)
 Alphaville, une étrange aventure de Lemmy Caution (Alphaville, a Strange Adventure of Lemmy Caution) (1965)
 Pierrot le Fou (Crazy Pete or Pete Goes Wild) (1965)
 La Chinoise (1967)
 Week End (1967)
 Rocky Road to Dublin (1967)
 Z (1969)
 L'Aveu (1970)
 Five Leaf Clover (1972)
 Embassy (1972)
 Le Crabe-tambour (1977)
 Passion (1982)
 Prénom Carmen (1983)
 Max, Mon Amour (Max, My Love) (1986)
 Let Sleeping Cops Lie (Ne réveillez pas un flic qui dort) (1988)

Filmography (as director)
 Hoa-Binh (1970)
 La Légion saute sur Kolwezi (1980)
 S.A.S. à San Salvador (1983)

Filmography (as actor)
 Le Mépris (Contempt) (1963) - Cameraman (uncredited)
 Z (1969) - Le chirurgien anglais (uncredited) (final film role)

References

External links

"Images of Perfection" - Interview with Guardian Film
Raoul Coutard tells his life story at Web of Stories

1924 births
2016 deaths
Cinematographers from Paris
War photographers
French military personnel
French people of the First Indochina War
César Award winners

Raoul Coutard


The lemures  were shades or spirits of the restless or malignant dead in Roman religion, and are probably cognate with an extended sense of larvae  (from Latin larva, "mask") as disturbing or frightening. Lemures is the more common literary term but even this is rare: it is used by the Augustan poets Horace and Ovid, the latter in his Fasti, the six-book calendar poem on Roman holidays and religious customs.

The word lemures can be traced to the PIE stem *, which also appears in the name of the Greek monster Lamia.

Description
Lemures may represent the wandering and vengeful spirits of those not afforded proper burial, funeral rites or affectionate cult by the living: they are thus not attested by tomb or votive inscriptions. Ovid interprets them as vagrant, unsatiated and potentially vengeful di manes or di parentes, ancestral gods or spirits of the underworld. To him, the rites of their cult suggest an incomprehensibly archaic, quasi-magical and probably very ancient rural tradition.

Lemures were formless and liminal, associated with darkness and its dread. In Republican and Imperial Rome, May 9, 11, and 13 were dedicated to their placation in the household practices of Lemuralia or Lemuria. The head of household (paterfamilias) would rise at midnight and cast black beans behind him with averted gaze; the Lemures were presumed to feast on them. Black was the appropriate colour for offerings to chthonic deities. William Warde Fowler interprets the gift of beans as an offer of life, and points out that they were a ritual pollution for priests of Jupiter. The lemures themselves were both fearsome and fearful: any malevolent shades dissatisfied with the offering of the paterfamilias could be startled into flight by the loud banging of bronze pots.

In scientific Latin
The Lemures inspired Linnaeus's Modern Latin backformation Lemur (denoting a type of primates).  According to Linnaeus' own explanation, the name was selected because of the nocturnal activity and slow movements of the slender loris. Being familiar with the works of Virgil and Ovid and seeing an analogy that fit with his naming scheme, Linnaeus adapted the term "lemur" for these nocturnal primates. However, it has been commonly and falsely assumed that Linnaeus was referring to the ghost-like appearance, reflective eyes, and ghostly cries of lemurs. In Goethe's Faust, a chorus of Lemurs who serve Mephistopheles dig Faustus' grave.

In English Daemonologie

In the book by King James I of England, Daemonologie, In Forme of a Dialogie, Divided into three Bookes, it is written, "Nowe I returne to my purpose: As to the first kinde of these spirites, that were called by the auncients by diuers names, according as their actions were. For if they were spirites that haunted some houses, by appearing in diuers and horrible formes, and making greate dinne: they were called Lemures or Spectra. If they appeared in likenesse of anie defunct to some friends of his, they wer called vmbræ mortuorum: And so innumerable stiles they got, according to their actiones, as I haue said alreadie. As we see by experience, how manie stiles they haue given them in our language in the like maner: Of the appearing of these spirites, wee are certified by the Scriptures, [marginal note - Esay. 13. Iere. 50] where the Prophet ESAY 13. and 34. cap. threatening the destruction of Babell and Edom: declares, that it shal not onlie be wracked, but shall become so greate a solitude, as it shall be the habitackle of Howlettes, and of ZIIM and IIM, which are the proper Hebrewe names for these Spirites. The cause whie they haunte solitarie places, it is by reason, that they may affraie and brangle the more the faith of suche as them alone hauntes such places. For our nature is such, as in companies wee are not so soone mooued to anie such kinde of feare, as being solitare, which the Deuill knowing well inough, hee will not therefore assaile vs but when we are weake: And besides that, GOD will not permit him so to dishonour the societies and companies of Christians, as in publicke times and places to walke visiblie amongst them. On the other parte, when he troubles certaine houses that are dwelt in, it is a sure token either of grosse ignorance, or of some grosse and slanderous sinnes amongst the inhabitantes thereof: which God by that extraordinarie rod punishes."

References

Undead
Roman underworld
Ancient Roman religion
Roman legendary creatures
Demons
Demonology
Lamia

Lemures


A Multiplayer Online Game is a multiplayer video game which can be played over the internet, with other players around the world. Some examples of this are Battlefield 2, Halo 3, Counter-Strike, Quake 3, StarCraft,  Call of Duty: Black Ops, NBA 2K11, and the Sega Meganet.

These games are different from MMORPGs because they do not create a persistent world, but create a playing arena for the purpose of a single game or round.

Online games

Multiplayer online game


The Kataragamam temple (, ) complex dedicated to Skanda-Kumara is one of the few religious sites in Sri Lanka that is venerated by the majority Sinhala Buddhists, Hindu minority Sri Lankan Tamil people, Sri Lankan Moors and the Vedda people. It is a collection of modest shrines, of which the one dedicated to Skanda-Kumara, is the most important.

It has been considered hallowed ground since almost three hundred years before the birth of Christ, and is one of the sixteen places said to have been consecrated by Gautama Buddha as he meditated. It was built approximately between 1100 - 15th century

Legend has it that this happened during the Buddha's third visit to Sri Lanka, during the reign of the provincial King Mahasena in the sixth century BC.
Kataragama is sacred to Lord Murugan, also familiarly known as Kartikeya. Lord Muruga has many shrines and places of worship. Among them are  Alaivai, now known as Tiruchendur, a shrine on the southern coast of India about 36 miles from Tinnevelly; Avinankudi, now called as Palani Malai (Palani Hills), about the same distance from Dindigul; and Tiru-Erakam, now known as Swamimalai, a hill about four miles from Kumbakonam. Three of the shrines are situated amid mountains and forests, the deity is known as the God of the mountaneous regions.

Muruga is worshipped as a deity whom embodies the pure Hindu ideal of God being in all things and manifesting himself wherever he is called to with love.There are many stories about Murugan, or Skanda-Kumara as He is more commonly known there. Skanda-Kumara's place of worship is held dear by many Sri Lankans who consider the Kataragama complex and its temples holy and make annual pilgrimages there.

But perhaps the most unique feature of Kataragama, and what makes it really stand out is its relative unassumingness. Almost all its shrines are unremarkable minor buildings free of any embellishment. There is absolutely no representation of deities decorating the exterior of the buildings.

This is in marked contrast to any other Hindu temple in Sri Lanka or India, that are usually covered with carvings and statues of gods and goddesses in colourful scene. Practically all the shrines are made out of stone with the exception of one dedicated to the Goddess Valli which has been constructed with timber.

Almost 2500 years later, Kataragama still holds a special place in the heart of devotees of Lord Muruga'''

References

Sri Lanka
Temples in Asia
2nd millennium buildings and structures

Kataragama temple


In religious studies and folkloristics, folk religion, popular religion, traditional religion or vernacular religion comprises various forms and expressions of religion that are distinct from the official doctrines and practices of organized religion. The precise definition of folk religion varies among scholars. Sometimes also termed popular belief, it consists of ethnic or regional religious customs under the umbrella of a religion, but outside official doctrine and practices.

The term "folk religion" is generally held to encompass two related but separate subjects.  The first is the religious dimension of folk culture, or the folk-cultural dimensions of religion. The second refers to the study of syncretisms between two cultures with different stages of formal expression, such as the melange of African folk beliefs and Roman Catholicism that led to the development of Vodun and Santería, and similar mixtures of formal religions with folk cultures. In China, folk Protestantism had its origins with the Taiping Rebellion.

Chinese folk religion, folk Christianity, folk Hinduism, and folk Islam are examples of folk religion associated with major religions. The term is also used, especially by the clergy of the faiths involved, to describe the desire of people who otherwise infrequently attend religious worship, do not belong to a church or similar religious society, and who have not made a formal profession of faith in a particular creed, to have religious weddings or funerals, or (among Christians) to have their children baptised.

Definition
In The Concise Oxford Dictionary of World Religions, John Bowker characterized "folk religion" as either "religion which occurs in small, local communities which does not adhere to the norms of large systems" or "the appropriation of religious beliefs and practices at a popular level."

Don Yoder argued that there were five separate ways of defining folk religion. The first was a perspective rooted in a cultural evolutionary framework which understood folk religion as representing the survivals of older forms of religion; in this, it would constitute "the survivals, in an official religious context, of beliefs and behavior inherited from earlier stages of the culture's development". This definition would view folk religion in Catholic Europe as the survivals of pre-Christian religion and the folk religion in Protestant Europe as the survivals of Medieval Catholicism. The second definition identified by Yoder was the view that folk religion represented the mixture of an official religion with forms of ethnic religion; this was employed to explain the place of folk religion in the syncretic belief systems of the Americas, where Christianity had blended with the religions of indigenous American and African communities.

Yoder's third definition was that often employed within folkloristics, which held that folk religion was "the interaction of belief, ritual, custom, and mythology in traditional societies", representing that which was often pejoratively characterised as superstition. The fourth definition provided by Yoder stated that folk religion represented the "folk interpretation and expression of religion". Noting that this definition would not encompass beliefs that were largely unconnected from organised religion, such as in witchcraft, he therefore altered this definition by including the concept of "folk religiosity", thereby defining folk religion as "the deposit in culture of folk religiosity, the full range of folk attitudes to religion". His fifth and final definition represented a "practical working definition" that combined elements from these various other definitions. Thus, he summarized folk religion as "the totality of all those views and practices of religion that exist among the people apart from and alongside the strictly theological and liturgical forms of the official religion".

Yoder described "folk religion" as existing "in a complex society in relation to and in tension with the organized religion(s) of that society. Its relatively unorganized character differentiates it from organized religion".

Alternately, the sociologist of religion Matthias Zic Varul defined "folk religion" as "the relatively un-reflected aspect of ordinary practices and beliefs that are oriented towards, or productive of, something beyond the immediate here-and-now: everyday transcendence".

In sociology, folk religion is often contrasted with elite religion. Folk religion is defined as the beliefs, practices, rituals and symbols originating from sources other than the religion's leadership. Folk religion in many instances is tolerated by the religion's leadership, although they may consider it an error. A similar concept is lived religion, the study of religion as practiced by believers.

Historical development

In Europe the study of "folk religion" emerged from the study of religiöse Volkskunde, a German term which was used in reference to "the religious dimension of folk-culture, or the folk-cultural dimension of religion". This term was first employed by a German Lutheran preacher, Paul Drews, in a 1901 article that he published which was titled "Religiöse Volkskunde, eine Aufgabe der praktischen Theologie". This article was designed to be read by young Lutheran preachers leaving the seminary, to equip them for the popular variants of Lutheranism that they would encounter among their congregations and which would differ from the official, doctrinal Lutheranism that they had been accustomed to. Although developing within a religious environment, the term came to be adopted by German academics in the field of folkloristics. During the 1920s and 1930s, theoretical studies of religiöse Volkskunde had been produced by the folklorists Josef Weigert, Werner Boette, and Max Rumpf, all of whom had focused on religiosity within German peasant communities. Over the coming decades, Georg Schreiber established an Institut für religiöse Volkskund in Munich while a similar department was established in Salzburg by Hanns Koren. Other prominent academics involved in the study of the phenomenon were Heinrich Schauert and Rudolf Kriss, the latter of whom collected one of the largest collections of folk-religious art and material culture in Europe, later housed in Munich's Bayerisches Nationalmuseum. Throughout the 20th century, many studies were made of folk religion in Europe, paying particular attention to such subjects as pilgrimage and the use of shrines.

In the Americas, the study of folk religion developed among cultural anthropologists studying the syncretistic cultures of the Caribbean and Latin America. The pioneer in this field was Robert Redfield, whose 1930 book Tepoztlán: A Mexican Village contrasted and examined the relationship between "folk religion" and "official religion" in a peasant community. Yoder later noted that although the earliest known usage of the term "folk religion" in the English language was unknown, it probably developed as a translation of the German Volksreligion. One of the earliest prominent usages of the term was in the title of Joshua Trachtenberg's 1939 work Jewish Magic and Superstition: A Study in Folk Religion. The term also gained increasing usage within the academic field of comparative religion, appearing in the titles of Ichiro Hori's Folk Religion in Japan, Martin Nilsson's Greek Folk Religion, and Charles Leslie's reader, the Anthropology of Folk Religion. Courses on the study of folk religion came to be taught at various universities in the United States, such as John Messenger's at Indiana University and Don Yoder's at the University of Pennsylvania.
Although the subject of folk religion fell within the remit of scholars operating in both folkloristics and religious studies, by 1974 Yoder noted that U.S.-based academics in the latter continued to largely ignore it, instead focusing on the study of theology and institutionalised religion; he contrasted this with the situation in Europe, where historians of religion had devoted much time to studying folk religiosity. He also lamented that many U.S.-based folklorists also neglected the subject of religion because it did not fit within the standard genre-based system for cataloguing folklore.

The term "folk religion" came to be increasingly rejected in the 1990s and 2000s by scholars seeking more precise terminology.

Problems and critique

Yoder noted that one problem with the use of the term "folk religion" was that it did not fit into the work of those scholars who used the term "religion" in reference solely to organized religion. He highlighted the example of the prominent sociologist of religion Émile Durkheim, who insisted that "religion" was organized in order to contrast it with "magic". Yoder noted that scholars adopting these perspectives often preferred the term "folk belief" over "folk religion".

A second problem with the use of "folk religion" that Yoder highlighted was that some scholars, particularly those operating in the sociology of religion, used the term as a synonym for ethnic religion (which is alternately known as national religion or tribal religion), meaning a religion closely tied to a particular ethnic or national group and is thus contrasted with a "universal religion" which cuts across ethnic and national boundaries. Among the scholars to have adopted this use of terminology are E. Wilbur Bock.

The folklorist Leonard Norman Primiano argued that the use of "folk religion", as well as related terms like "popular religion" and "unofficial religion", by scholars, does "an extreme disservice" to the forms of religiosity that scholars are examining, because – in his opinion – such terms are "residualistic, [and] derogatory". He argued that using such terminology implies that there is "a pure element" to religion "which is in some way transformed, even contaminated, by its exposure to human communities". As a corrective, he suggested that scholars use "vernacular religion" as an alternative. Defining this term, Primiano stated that "vernacular religion" is, "by definition, religion as it is lived: as human beings encounter, understand, interpret, and practice it. Since religion inherently involves interpretation, it is impossible for the religion of an individual not to be vernacular".

Kapaló was critical of this approach, deeming it "mistaken" and arguing that switching from "folk religion" to "vernacular religion" results in the scholar "picking up a different selection of things from the world". He cautioned that both terms carried an "ideological and semantic load" and warned scholars to pay attention to the associations that each word had.

Chinese folk religion
Chinese folk religion is one of the labels used to describe the collection of ethnic religious traditions which have historically comprised the predominant belief system in China and among Han Chinese ethnic groups up to the present day. The devotion includes the veneration of forces of nature and ancestors, exorcism of demonic forces, and a belief in the rational order of nature, balance in the universe and reality that can be influenced by human beings and their rulers, as well as spirits and gods. Worship is devoted to a hierarchy of gods and immortals ( ), who can be deities of phenomena, of human behaviour, or progenitors of lineages. Stories regarding some of these gods are collected into the body of Chinese mythology. By the 11th century (Song period), these practices had been blended with Buddhist ideas of karma (one's own doing) and rebirth, and Taoist teachings about hierarchies of deities, to form the popular religious system which has lasted in many ways until the present day.

Chinese folk religion is sometimes categorized with Taoism, since over the centuries institutional Taoism has been attempting to assimilate or administer local religions. More accurately, Taoism emerged from and overlaps with folk religion and Chinese philosophy. Chinese folk religion is sometimes seen as a constituent part of Chinese traditional religion, but more often, the two are regarded as synonymous. With around 454 million adherents, or about 6.6% of the world population, Chinese folk religion is one of the major religious traditions in the world. In the People's Republic of China, more than 30% of the population follows Chinese popular religion or Taoism.

Despite being heavily suppressed during the last two centuries, from the Taiping Rebellion to the Cultural Revolution, it is currently experiencing a modern revival in both Mainland China and Taiwan. Various forms have received support by the Government of the People's Republic of China, such as Mazuism in Southern China (officially about 160 million Chinese are Mazuists), Huangdi worship, Black Dragon worship in Shaanxi, and Cai Shen worship.

The term Shenism was first published by AJA Elliot in 1955 to describe Chinese folk religion in Southeast Asia.

Indigenous Philippine folk religions

Indigenous Philippine folk religions are the distinct native religions of various ethnic groups in the Philippines, where most follow belief systems in line with animism. Generally, these indigenous folk religions are referred to as Anitism or Bathalism. Some of these beliefs stem from pre-Christian religions that were especially influenced by Hinduism and were regarded by the Spanish as "myths" and "superstitions" in an effort to de-legitimize legitimate precolonial beliefs by forcefully replacing those native beliefs with colonial Catholic Christian myths and superstitions. Today, some of these precolonial beliefs are still held by Filipinos, especially in the provinces.

Folk Christianity

Folk Christianity is defined differently by various scholars. Christianity as most people live it – a term used to "overcome the division of beliefs into Orthodox and unorthodox", Christianity as impacted by superstition as practiced by certain geographical Christian groups, and Christianity defined "in cultural terms without reference to the theologies and histories."

Folk Islam

Folk Islam is an umbrella term used to collectively describe forms of Islam that incorporate native folk beliefs and practices. Folk Islam has been described as the Islam of the "urban poor, country people, and tribes", in contrast to orthodox or "High" Islam (Gellner, 1992). Sufism and Sufi concepts are often integrated into Folk Islam.

Various practices and beliefs have been identified with the concept of "folk Islam". They include the following:
 belief in traditional magic systems and ecstatic rituals
 the use of shrines and amulets
 veneration of saints  or jinn, as in the Gnawa cult
 incorporation of animistic beliefs

Folk Judaism
In one of the first major academic works on the subject, titled Jewish Magic and Superstition: A Study in Folk Religion, Joshua Trachtenberg provided a definition of Jewish folk religion as consisting of ideas and practices that, whilst not meeting with the approval of religious leaders, enjoyed wide popularity such that they must be included in what he termed the field of religion. This included unorthodox beliefs about demons and angels, and magical practices.

Later studies have emphasized the significance of the destruction of the Temple in Jerusalem to the many Jewish folk customs linked to mourning and in particular to the belief in hibbut ha-qever  (torture of the grave) a belief that the dead are tortured in their grave for three days after burial by demons until they remember their names. This idea began with early eschatological aggadah and was then further developed by the kabbalists.

Raphael Patai has been acknowledged as one of the first to utilize anthropology to study Jewish folk religion. In particular he has drawn attention to the important role of the female divine element, which he sees in the goddess Asherah, the Shekhinah, the Matronit, and Lilith.

Writer Stephen Sharot has stated that Jewish popular religion in common with other forms of folk religion, has a focus on the apotropaic, or thaumaturgical, i.e. it is used to assist in protecting the individual from sickness, and misfortune.  He emphasizes that while Rabbinical Judaism dealt with orthodox Jewish ritual, and halakah, magicians claimed to use unorthodox magical rituals to help people in everyday life.  He points to the example of a relatively professionalised type of magician being the ba'alei shem of Poland, who beginning in the 16th century thrived with the popularity of practical Kabbalah in the 18th century.  These ba'alei shem promised to use their knowledge of the names of god, and the angels, along with exorcism, chiromancy, and herbal medicine to bring harm to enemies, and  success in areas of social life such as marriage, and childbirth.

Charles Liebman has written that the essence of the folk religion of American Jews is their social ties to one another, illustrated by the finding  that religious practices that would prevent social integration – such as a strict interpretation of dietary laws and the Sabbath – have been abandoned, whilst the practices that are followed – such as the Passover Seder, social rites of passage, and the High Holy Days- are ones that strengthen Jewish family and community integration. Liebman described the rituals and beliefs of contemporary Jewish folk religion in his works, The Ambivalent American Jew (1973) and American Jewry: Identity and Affiliation.

Folk Hinduism
June McDaniel (2007) classifies Hinduism into six major kinds and numerous minor kinds, in order to understand the expression of emotions among the Hindus. According to McDaniel, one of the major kinds is Folk Hinduism, based on local ethnic traditions and tribal cults of local deities and is the oldest, non-literate system of Indian religions. Folk Hinduism involves worship of deities which are not found in Hindu scriptures. It involves worship of Gramadevata (village deity), Kuladevata (household deity) and local deities. It is a folk religion, polytheist and animistic belief based on locality. These religions have their own priests, who worship regional deities.

During the 19th century, scholars had divided Hinduism and Brahmanism. Brahmanism was referred to as an intellectual, classical tradition based on Sanskrit scriptures, while Hinduism was associated with superstitious folk tradition. The folk tradition refers to the aspects of the Hindu tradition that exist in tension with the Sanskritic tradition based on textual authority. According to M. N. Srinivas (1976), folk Hinduism is relevant in the urban context, but it is neglected in ethnographic studies due to its negative connotations with folk (rural masses, illiterate). According to Chris Fuller (1994), popular Hinduism is not degenerate textual Hinduism in light of ethnographic evidence, although the category of folk Hinduism remains tenuous. According to Michael Witzel (1998), the folk religion is the religion of Prakrit speaking and Dravidian speaking lower caste while the Vedic Hinduism which comprises Vedas and Upanishads is the religion of Sanskrit speaking upper caste. According to Asko Parpola (2015), the folk village Hinduism is surviving from pre-rig vedic Indo-Aryan times and  Indus valley culture.

See also

References

Sources

Further reading

 Allen, Catherine. The Hold Life Has: Coca and Cultural Identity in an Andean Community. Washington: Smithsonian Institution Press, 1989; second edition, 2002.
 Badone, Ellen, ed. Religious Orthodoxy and Popular Faith in European Society. Princeton: Princeton University Press, 1990.
 Bastide, Roger. The African Religions of Brazil: Toward a Sociology of the Interpenetration of Civilizations. Trans. by Helen Sebba. Baltimore: Johns Hopkins University Press, 1978.
 Blackburn, Stuart H. Death and Deification: Folk Cults in Hinduism, History of Religions  (1985).
 Brintnal, Douglas. Revolt against the Dead: The Modernization of a Mayan Community in the Highlands of Guatemala. New York: Gordon and Breach, 1979.
 Christian, William A., Jr. Apparitions in Late Medieval and Renaissance Spain. Princeton: Princeton University Press, 1981.
 Gellner, David N. Hinduism. None, one or many?, Social Anthropology  (2004), 12: 367–371 Cambridge University* Johnson, Paul Christopher. Secrets, Gossip, and Gods: The Transformation of Brazilian Candomblé. Oxford: Oxford University Press, 2002.
 Gorshunova, Olga V. (2008). Svjashennye derevja Khodzhi Barora…, ( Sacred Trees of Khodzhi Baror: Phytolatry and the Cult of Female Deity in Central Asia) in Etnoragraficheskoe Obozrenie,  No. 1, pp. 71–82. ISSN 0869-5415. .
 Kononenko, Natalie "Vernacular religion on the prairies: negotiating a place for the unquiet dead,"  Canadian Slavonic Papers 60, no. 1-2 (2018)

 Nutini, Hugo. Ritual Kinship: Ideological and Structural Integration of the Compadrazgo System in Rural Tlaxcala. Princeton: Princeton University Press, 1984.
 Nutini, Hugo. Todos Santos in Rural Tlaxcala: A Syncretic, Expressive, and Symbolic Analysis of the Cult of the Dead. Princeton: Princeton University Press, 1988.
 Panchenko, Aleksandr. 'Popular Orthodoxy' and identity in Soviet and post-Soviet Russia , Soviet and Post-Soviet Identities. Ed. by Mark Bassin and Catriona Kelly. Cambridge, 2012, pp. 321–340
 Sinha, Vineeta. Problematizing Received Categories: Revisiting 'Folk Hinduism' and 'Sanskritization', Current Sociology, Vol. 54, No. 1, 98–111 (2006)
 Sinha, Vineeta. Persistence of 'Folk Hinduism' in Malaysia and Singapore, Australian Religion Studies Review Vol. 18 No. 2 (Nov 2005):211–234
 Stuart H. Blackburn, Inside the Drama-House: Rama Stories and Shadow Puppets in South India, UCP (1996), ch. 3: " Ambivalent Accommodations: Bhakti and Folk Hinduism".
 Taylor, Lawrence J. Occasions of Faith: An Anthropology of Irish Catholics. Philadelphia: University of Pennsylvania Press, 1995.

External links
 Folk Christianity in the Philippines
 "Myths over Miami" : an account of the folk religion of children living in homeless shelters in Miami, circa 1997.

Anthropology of religion
Magical thinking
Paganism

Folk religion


The banner o Kuwait () wis adoptit on September 7, 1961 an offeecially hoistit November 24, 1961.

Afore 1961, the banner o Kuwait, lik those o ither Gulf states, wis reid an white. The present banner is in the Pan-Arab colours, but each colour is an aa significant in its awn richt. Black represents the defeat o the enemy, while reid is the colour o bluid on the Kuwaiti swords. White seembolizes purity, an green is for the fertile land.

The colours' meanin came frae a poem bi Safie Al-Deen Al-Hali:
White are oor actions
Black are oor wars
Green are oor lands
Red are oor swords

Rules o hangin an flyin the banner:
Horizontally: The green stripe shoud be on tap.
Vertically: The green stripe shoud be on the richt side o the banner.

In 2005, it became the design o the warld's lairgest kite at a size o 1019 square metres. It wis made in New Zealand bi Peter Lynn, launcht tae the public for the first time in 2004 in the Unitit Kinrick, offeecially launcht in Kuwait in 2005, an haes no been surpassed syne.

Emir's banner

The current emir o Kuwait is no kent tae hae a personal ryal staundart. It is a possibility that he uises the naitional banner as his awn. In photographs he appears wi the naitional banner wi a golden fringe. Umwhile the banner o the emir wis the naitional ane wi a yellae croun on the green stripe.

Freemit airtins

Naval Jack

Kuwait
Naitional seembols o Kuwait

Banner o Kuwait


Star Search is an American television game show, hosted by Ed McMahon. It began in the 1980s, and new versions appeared in the 1990s and 2000s.

Star Search is a talent competition, where performers compete for prizes, including contract offers from different companies. Musical performers, dancers, models, comedians, and other kinds of talented people appear. Winners are chosen by celebrity judges, and also audience votes.

Some of the celebrities to win Star Search competitions include singers Tiffany and Christina Aguilera, and comedienne Rosie O'Donnell.

Television game shows
First run syndicated television programs
English-language television programs

Star Search


Paparazzi is a do it yourself and open-source micro Unmanned aerial vehicle. Created in 2003, paparazzi is developed in the laboratories of the École nationale de l'aviation civile (French civil aviation university). Paparazzi system allows to fly one or more micro-UAVs independently, with a GPS or controlled by a Linux ground station.

Paparazzi has acquired a world-renowned in the field of micro-UAVs, for its technical qualities and its the cost, relatively low concerning the components needed to manufacture the system.

References

Other websites
 Official wiki

Unmanned aerial vehicles
French aircraft

Paparazzi Project


Joyce Cary (born Arthur Joyce Lunel Cary; December 7, 1888 – March 29, 1957) was an Irish novelist and writer, who was born in Donegal, Ireland.

He studied at Clifton and Trinity College, Oxford. Afterwards, he also spent some time learning art at Edinburgh and Paris. In 1913, he joined the Nigerian Political Service, under the British colonial system and was posted out to Nigeria. While working there, he also fought in the First World War, with the local Nigerian Regiment. After the end of the war, he returned to politics. However, he was becoming very sick, and was advised to retire and go back home.

After retiring back to Britain, he began to write seriously and full-time. His first novel, Aissa Saved, was published in 1932. He published several other works after this, including The Captive and the Free, Herself Surprised, A Fearful Joy, The Horse's Mouth, To be a Pilgrim and others.

He died in March 1957.

1957 deaths
Irish writers
1888 births

Joyce Cary