The music of the Gambia is closely linked musically with that of its neighbor, Senegal, which surrounds its inland frontiers completely. Among its prominent musicians is Foday Musa Suso. Mbalax is a widely known popular dance music of the Gambia and neighbouring Senegal. It fuses popular Western music and dance, with sabar, the traditional drumming and dance music of the Wolof and Serer people.

National music
"For The Gambia Our Homeland", the national anthem of the Gambia, was composed by Jeremy Frederic Howe, based on the traditional Mandinka song "Foday Kaba Dumbuya", with words by Virginia Julia Howe, for an international competition to produce an anthem (and flag) before independence from the United Kingdom in 1965.

Traditional music

The Gambia, the smallest country in mainland Africa, is an independent coastal state along the River Gambia. It gained its separate identity as a colony of the United Kingdom while Senegal was a colony of France, but the two countries' traditional music are very much intertwined. Among Gambia's people, who together number some 1.728 million (2010), 42% are Mandinka, 18% Fula, 16% Wolof\Serer, 10% Jola and 9% Soninke, the remainder being 4% other African and 1% non-African (2003). 63% of Gambians live in rural villages (1993 census), though the population is young and tends towards urbanization. 90% are Muslims and most of the remainder Christians.

Griots, also known as jelis, hereditary praise-singers, a legacy of the Mande Empire, are common throughout the region. Gambian griots, as elsewhere, often play the kora, a 21 string harp. The region of Brikama has produced some famous musicians, including Foday Musa Suso, who founded the Mandingo Griot Society in New York City in the 1970s, bringing Mande music to the New York avant-garde scene and collaborating with Bill Laswell, Philip Glass and the Kronos Quartet.

Mbalax (meaning "rhythm" in  Wolof), derives its from accompanying rhythms used in sabar, a tradition that originated from the Serer of the Kingdom of Sine and spread to the Kingdom of Saloum whence Wolof migrants took it to the Wolof kingdoms. The Nder (lead drum), Sabar (rhythm drum), and Tama (talking drum) percussion section traces some of its technique to the ritual music of Njuup.

The Njuup was also progenitor of Tassu, used when  chanting ancient religious verses. The griots of Senegambia still use it at marriages, naming ceremonies or when singing the praises of patrons. Most Senegalese and Gambian artists use it in their songs. The Serer people are known especially for vocal and rhythmic practices that infuse their everyday language with complex overlapping cadences and their ritual with intense collaborative layerings of voice and rhythm." Each motif has a purpose and is used for different occasions. Individual motifs represent the history and genealogy of a particular family and are used during weddings, naming ceremonies, funerals etc.

Popular music
Gambian popular music began in the 1960s. The Super Eagles and Guelewar formed under the influence of American, British and Cuban music. The Super Eagles played merengue and other pop genres with Wolof lyrics and minor African elements. They visited London in 1977, appearing on Mike Raven's Band Call.  After the programme, when the band began playing traditional tunes, an unknown listener is said to have inspired the group to return to the Gambia's musical roots, and they spent two years travelling around studying traditional music. The reformed band was called Ifang Bondi, and their style was Afro-Manding blues.

Gambian Laba Sosseh, who relocated to Dakar, Senegal as a teenager, spent his entire career outside of the Gambia, becoming a significant presence in the African and New York salsa scene. Musa Ngum, former  Guelewar and Super Diamono frontman relocated to Senegal in 1981. Civil unrest caused Ifang Bondi and other Gambian musicians to leave for Europe.

Former Ifang Bondi musician Juldeh Camara has been working with Justin Adams since 2007 and has been touring all over the world. Also from Ifang Bondi, Musa Mboob and Ousman Beyai have started a new group XamXam which started with a project in the Gambia to produce new music by taking six musicians based in the UK to the Gambia to work with top musicians from four different tribal backgrounds. Ousman Beyai moved to the UK where he worked with Musa Mboob to set up the live band XamXam.

Jaliba Kuyateh and his Kumareh band is currently the most popular exponent of Gambia's Mandinka music. There is also a thriving Gambian hip hop scene.

The Hip-hop in Gambia started in the late 1990s. The first rap group of Gambia was black nature founded in 1995. Others crew are also in the hip-hop movement like Da fugitivz. They are mixing their music with their Traditional instruments like junjung, Balafon, Djembe etc... According to the development of the country some rapper are using the music for changes of the country.

It is impossible to overstate the importance of Alhaji Bai Konte as the first to introduce the kora and its musical culture to the live and mass media music audience.  Every kora musician after his North American debut tour in 1973 owes him a unqualified debt of gratitude for his accomplishments. In 1973, Alhaji Bai Konte of Brikama, Gambia, introduced the kora to mass audiences in North America.  He performed at some of the largest festivals in North America, appeared multiple times on National Public Radio and Television, was interviewed and reviewed by many newspapers.  The tour would not have happened without the dedication and hard work of Marc and Susan Pevar, who organized, promoted and facilitated Alhaji Bai Konte's tours in North American from 1973 through 1980.  That story is told elsewhere, including: HOME

References

Sources
Hudson, Mark, Jenny Cathcart and Lucy Duran. "Senegambian Stars Are Here to Stay". 2000.  In Broughton, Simon and Ellingham, Mark  with McConnachie, James and Duane, Orla (Ed.), World Music, Vol. 1: Africa, Europe and the Middle East, pp 617–633. Rough Guides Ltd, Penguin Books.

Discography

A Gambian music discography is located at Radio Africa - Gambian vinyl discography

Music of the Gambia


Agenor de Miranda Araújo Neto, better known as Cazuza (; April 4, 1958 – July 7, 1990), was a Brazilian singer and songwriter, born in Rio de Janeiro. Along with Raul Seixas, Renato Russo and Os Mutantes, Cazuza, both while fronting Barão Vermelho and at solo career, is considered one of the best exponents of Brazilian rock music. In his 9-year career, he sold more than 5 million albums and achieved 11 number one singles and 18 Top 10 singles in Brazil.

Biography

Early life and influences
Son of the record producer João Araújo and the amateur singer Maria Lúcia Araújo, Cazuza always had close contact with music. Influenced since early childhood by the strong values of Brazilian music, he had a special preference for the sad, dramatic overtones of Cartola, Lupicinio Rodrigues, Dolores Duran, and Maysa. He began to write lyrics and poems around 1965. In late 1974, a vacation in London, England, acquainted him with the music of Led Zeppelin, Janis Joplin and The Rolling Stones, and he soon became a great fan. Cazuza enrolled in college in 1978, but abandoned the course of journalism three weeks later to work with his father at Som Livre. He moved later to San Francisco, where he came in contact with Beat literature, becoming highly influenced by it.

Barão Vermelho
In 1980 he returned to Rio, where he worked with the theatrical group Asdrúbal Trouxe o Trombone (Asdrúbal Brought the Trombone). There he was noticed by the novice singer/composer Léo Jaime, who introduced him to a beginning rock band that needed a vocalist, the Barão Vermelho (Red Baron). With this very successful eighties Brazilian rock band, who had their greatest success with "Bete Balanço", a song that was part of the soundtrack of a film, Cazuza began his career as a singer. In 1985, Cazuza took part in Rock in Rio with Barão Vermelho, and around this time, Caetano Veloso claimed he was the greatest Brazilian poet of his generation. It was also in this same year that Cazuza was infected with the AIDS virus, precipitating his desire to leave the band to obtain a greater freedom in composition and expression, both musically and lyrically.

Solo career
After he left the band, Cazuza's music began to diversify, incorporating elements of the blues in songs such as "Blues da Piedade" (Blues of Compassion), "Só as mães são felizes" (Only Mothers Are Happy) and "Balada da Esplanada" (Ballad of the Esplanade), which was based on a poem of the same name by Oswald de Andrade; showcasing increasingly intimate lyrics, like those in "Só se for a Dois" (Only If It Will Be as a Couple), as well as opening itself up to influences from Brazilian pop music with interpretations of Cartola's "O Mundo é um Moinho" (The World is a Windmill), Raul Seixas's "Cavalos Calados" (Silent Horses) and Caetano Veloso's "Esse Cara" (This Guy).

Cazuza's solo career proved to be more successful than that of his former group. "Exagerado" (Exaggerated), "O Tempo não Pára" (Time Doesn't Stop), and "Ideologia" (Ideology) were his greatest hits and proved to be a great influence on subsequent Brazilian musicians.

In 1986, Cazuza was featured in the AIDS benefit album Red Hot + Rio produced by the Red Hot Organization, performing the song "Preciso Dizer que Te Amo" in a duet with Bebel Gilberto.

Final years
In 1989, he admitted publicly for the first time that he had AIDS and released his last album in life: Burguesia. Cazuza was openly bisexual but was not active in the LGBT movement. However, his openness about being a person with AIDS helped to change public perceptions and attitudes about HIV/AIDS prevention and treatment.

Death

Cazuza died in Rio de Janeiro on July 7, 1990, at the age of 32, due to a septic shock caused by AIDS. He was buried at the Cemitério São João Batista in Botafogo, Rio de Janeiro. Cazuza's mother set up the Viva Cazuza Society (Sociedade Viva Cazuza), a charity which sponsors AIDS prevention and provides a home for HIV-positive children

Other media
A biopic starring Daniel de Oliveira and directed by Sandra Werneck called Cazuza: O Tempo não Para ("Cazuza: Time Doesn't Stop") was released in 2004.

In 2014, the biographic musical Cazuza – Pro Dia Nascer Feliz opened in São Paulo. It featured songs from Cazuza's solo career as well as from his time as frontman of Barão Vermelho. The musical starring Emílio Dantas was directed by João Fonseca and toured Brazil for two years.

Discography

With Barão Vermelho
 1982: Barão Vermelho 120,000 – Gold
 1983: Barão Vermelho 2 180,000 – Gold
 1984: Bete Balanço (Original Soundtrack)
 1984: Maior Abandonado 800,000 – Platinum
 1992: Barão Vermelho Ao Vivo

Solo
 1985: Exagerado 750,000 – Platinum 2x
 1987: Só se for a dois 600,000 – Platinum
 1988: Ideologia 2,000,000 – Diamond
 1988: O tempo não pára 1,800,000 – Diamond
 1989: Burguesia 850,000 – Platinum 2x
 1991: Por aí 600,000 – Platinum
 2005: O Poeta Está Vivo – Ao Vivo no Teatro Ipanema 1987 250,000 – Platinum

Films
Bete Balanço, 1984
Um Trem para as Estrelas, 1988
Cazuza - O Tempo Não Pára, 2004 (biopic)

Tribute

On 4 April 2016, Google celebrated Cazuza's 58th birthday with a doodle.

References

External links

Official site

Biography

1958 births
1990 deaths
AIDS-related deaths in Rio de Janeiro (state)
Deaths from sepsis
Alternative rock singers
Bisexual male musicians
Bisexual singers
Bisexual composers
Bisexual songwriters
Brazilian male composers
Brazilian rock singers
Brazilian socialists
Brazilian LGBT singers
Brazilian LGBT songwriters
Brazilian LGBT composers
Musicians from Rio de Janeiro (city)
20th-century Brazilian male singers
20th-century Brazilian songwriters
20th-century Brazilian composers
20th-century Brazilian LGBT people
LGBT people in Latin music
Burials at Cemitério de São João Batista
Brazilian bisexual people

Cazuza


Foy Esco (Foy E., Jr.) Wallace (30 September 1896 – 18 December 1979) was an influential figure among American Churches of Christ in the early and mid-20th century. Through his writing and speaking, Wallace gathered a considerable following among that autonomous group of churches. His skilled use of logic, combined with his charisma, propelled him to the forefront of at least three major controversies in the Churches of Christ.

Biography

Early life
Foy E. Wallace Jr., was born September 30, 1896, on a farm south of Belcherville, Texas in Montague County, Texas. His father, Foy Edwin (Foy E., Sr.) Wallace (1871–1949), was a prominent preacher within churches of Christ in Texas, having been at the forefront of debate with the Disciples of Christ over mechanical instrumental music in Christian worship and missionary societies. Charles Ready Nichol (1876–1961) and Robertson Lafayette Whiteside (1869–1951) were also very influential in Wallace's thinking as was his older brother Cled Eugene Wallace (1892–1962).

He was baptized by his father in 1909 and preached his first sermon in 1912 at Stephenville, Texas. While his initial appointments derived largely from his shared name, within a short time he had made a name for himself as a preaching prodigy. Wallace would carry the nickname of "The Boy Preacher" even into early adulthood.

Wallace very rarely preached as a local minister. While he lived in a progression of Texas towns (Lott, Temple, Vernon, Wichita Falls, and Fort Worth), these cities usually served him simply as bases for his "gospel meetings" (commonly called "revivals" outside churches of Christ).

One of Wallace's few significant works as a local preacher occurred from 1928 to the middle of 1930 with the Central church of Christ in Los Angeles, California.

In the middle of 1930 Wallace was called from Los Angeles, California to Nashville, Tennessee by Leon B. McQuiddy to serve as editor of the Gospel Advocate Wallace continued in this role until 1934 when severe financial difficulty of the Great Depression combined with a series of family medical problems led to Wallace's resignation as editor of the Gospel Advocate in an attempt to recover financially. However, late in 1934 Wallace declared bankruptcy while affirming his debts. In 1937 Wallace returned to Nashville and with the assistance of longtime family friend John W. Akin (1873–1960), satisfied all debts.

Premillennialism
On February 11, 1909, Robert H. Boll (1875–1956) became the front-page editor of the Gospel Advocate. After several years of work widely acceptable to his readership, his premillennial views were expressed within its pages, to the dismay of most of the Advocate's management, including J. C. McQuiddy (1858–1924). After considerable friction, Boll was dismissed, re-hired and dismissed again in 1915. In 1916 Boll became the editor of The Word and Work, a paper formerly edited by Stanford Chambers (1876–1969), of New Orleans, Louisiana. The paper Word and Work, was founded in 1908 by premillennialist Dr. David Lipscomb Watson. Especially under Chambers' ownership after 1913 Word and Work took an explicitly premillennial view. Boll moved the magazine to Louisville, Kentucky, where it continued to promote premillennialism within churches of Christ.

Boll's promotion of premillennialism led to continuing controversy from 1915 on into the 1920s, culminating in a written debate with H. Leo Boles in 1927. That debate ended amicably, but in 1932, the Advocate, under Wallace, turned its eye back toward the debate with a series of critical articles on premillennialism.

Wallace himself engaged in two well-known debates regarding premillennialism with Charles McKendree Neal (1878–1956) in 1933 at Winchester, Kentucky and Chattanooga, Tennessee. These debates established Wallace as the leader of those opposed to the premillennialists within the church.

In November 1934 Wallace participated in an equally contentious debate, also on the millennium, with Texas Baptist fundamentalist J. Frank Norris, in Fort Worth. After three raucous evenings of debate, each side claimed victory. For churches of Christ the debate became particularly divisive when ministers Frank M. Mullins and Jesse Wood from two Dallas-area Churches of Christ went to the microphone in support of Norris, a development which Norris had encouraged. Walter Estal Brightwell (1893–1957), a supporter of Wallace, wrote of the debate:

in the words of some of the boys who returned from France after the late war, I would not take a million dollars for the debate and the privilege of attending it, but I would not give a dime for another one just like it.

In October 1935 Wallace founded the Gospel Guardian as a monthly magazine primarily to combat the views of the premillennialists. The Gospel Guardian ended in June 1936 and merged with the Firm Foundation. In 1937 Wallace was the front page writer for the Firm Foundation. In 1938 Wallace founded the Bible Banner, initially also dedicated to the defeat of premillennial doctrine. By the early 1940s, every significant paper and college associated with churches of Christ took the amillennial position, often, like Wallace, never using the terms amillennial or amillennialism. By 1949, when Wallace ceased publishing the Bible Banner, this campaign had been so effective that fewer than a hundred congregations adhered to the premillennial view, and those generally isolated from the mainline, as they have remained for decades.

Nonetheless, Wallace's opposition to premillennialism caused anger in some of these power bases. Harding College president John Nelson Armstrong (1870–1944) had refused to condemn premillennialism in 1934; a partial rejection of the doctrine in 1935 did little to silence his critics, Wallace chief among them. A war of words between the two camps ensued, with Wallace and Earnest Rosenthal Harper (1897–1986) accusing Harding of sheltering premillennialists and premillennial sympathizers; Armstrong, for his part, compared Harper to the Nazis and Wallace to a pope.

Pacifism
As America entered the Second World War, another controversy emerged among churches of Christ. Christian pacifism had a long history in this body as a significant minority position, especially around Nashville and among those who attended the Bible Schools of David Lipscomb, James A. Harding and their disciples. However, in every major armed conflict the majority of members of churches of Christ participated as soldiers. Major leaders within the churches of Christ including Daniel Sommer in the north and G. H. P. Showalter in south opposed pacifism. By World War II pacifism was waning because of the surge of patriotism engendered by the war, particularly following U.S. entry into it following the attack on Pearl Harbor.. However, a significant and influential number of preachers within the churches of Christ were still pacifists. David Lipscomb had consolidated his arguments on the Christian relationship to the civil state in his book Civil Government that emerged after, and perhaps because of, Lipscomb's experience of the American Civil War. Lipscomb's views were still influential but were considered extreme by some. For example, Lipscomb believed that a ballot not backed by the bullet was worthless. Lipscomb wrote, "The man who votes to make to others fight (and all who vote do this) ought himself to fight—that is, if he is legally liable to performs this duty. He who supports the law that requires others to fight, morally and legally fights himself." Therefore, David Lipscomb did not vote. Wallace, though earlier in life sympathetic to some aspects of Lipscomb's position, his father taking the non-combatant view, supported the Christian's right to serve as a policeman or in the armed forces of the United States. He was considered by some to be an implacable foe to conscientious objectors.

As part of this effort, the Bible Banner under Wallace took issue with the writings of Lipscomb regarding pacifism in an effort that Wallace led. Wallace's point of view again largely triumphed, and most men of military age of churches of Christ embraced military service including the sons of many pacifists; however, the victory again earned him well-connected opponents. Chief among these was B. C. Goodpasture, the latest editor of the Gospel Advocate, who was publicly quiet on the "war question" but raised money for pacifist Christians placed in conscientious objector camps.

Racism
Wallace's views on race have been much discussed in recent years. Wallace was a native of the Deep South and was born and reared in a time when segregation was the law, though this had not stopped earlier figures, including David Lipscomb, from making a clean break with racist ideas, even calling them blasphemous. Nevertheless, segregated churches were the norm in the Jim Crow South.

In 1941 Wallace wrote an article in the Bible Banner titled "Negro Meetings for White People" in which Wallace argued against the mixing of the races during church meetings, stating: "I am very much in favor of negro meetings for the negroes, but I am just as much opposed to negro meetings for white people, and I am against white brethren taking the meetings away from the negroes and the general mixing that has become entirely too much of a practice in these negro meetings. Such a thing not only lowers the church in the eyes of the world but it is definitely against the interest of the negroes. If any negro preacher says that this is not true, that will be the evidence that it is true, and that he has been spoiled by the white brethren and wants to preach to white audiences. And if any of the white brethren get worked up over what I have said, and want to accuse me of being jealous of the negro preachers, I will just tell them now that I don't even want to hold a meeting for any bunch of brethren who think that any negro is a better preacher than I am! So that we can just call that argument off before it starts--and the meeting, too." He further stated that for a white man to share a room with a negro man was "a violation of Christianity itself, and of all common decency."

Marshall Keeble, the best known African American Evangelist among churches of Christ, responded to Wallace's segregationist article by defending Keeble's own work but calling the article "instructive and encouraging." Further Keeble continued to write to Wallace in the ensuing years to maintain his support and assistance.

Institutional debate

Shortly before World War II, the issue of institutionalism – that is, support of outside organizations from churches' treasuries – was debated. Some leaders (most prominently G. C. Brewer) had actively promoted church funding of Bible colleges. Others, such as Wallace, had written and spoken in opposition.

After the war, pro-institutional church members started tying church support of colleges with church support of other institutions, orphans' homes being a notably contentious example. The addition of an emotional element proved successful at persuading many who had been on the fence to the institutional side during the 1950s. It also led, however, to rancor; what had previously been a debate characterized by logic erupted into name-calling. Non-institutional brethren were called "orphan haters" and "Pharisees" and the like; for their part, non-institutionals such as Wallace returned (and at times initiated) the rhetorical fire.

In 1951, the church of Christ in Lufkin, Texas, where Wallace's brother Cled preached, split over personal disputes between non-institutionals. Thereafter, Foy Wallace, who had been the most polarizing figure in the debate, ceased arguing in favor of the non-institutional position; indeed, by the mid-1960s, he associated himself mostly with institutional churches. By the end of the 1950s Wallace claimed that the non-institutional position had been radicalized (though there had been no noticeable changes in position among those with whom he now disagreed). Wallace objected to debates among brethren "on whether it is scriptural for a congregation to perform a humanitarian service to someone not a member of the church, or whether it is right for an able church to help a weak one maintain a preacher among them ..." Wallace argued that such debates "demoralizes the church within and degrades it without." Such debates were, Wallace averred, "a sorry spectacle."<ref>'Firm Foundation, "Paper Yokes and Party Labels", Vol. 76, No. 21 (May 26, 1959): 324.</ref>

 Personal life
Wallace married Virgie Brightwell on November 29, 1914. Walter E. Brightwell, Virgie's cousin, served as best man, and Wallace's older brother Cled E. Wallace performed the wedding ceremony. Together the Wallaces had five children. In 1952, while Wallace preached a gospel meeting in Cushing, Oklahoma, his wife suffered a major stroke. He cancelled his engagements in order to remain by her side and took more than a year to nurse back to as much of her former health as possible. Family friend Roy J. Hearn (1911–2000) noted that he took care of his wife "just like she was a little baby."

 Later years
Wallace lived out his later years, holding meetings, writing or re-writing almost of all of his books and writing occasionally for the religious press. The last twenty years of his life Wallace wrote a commentary of Revelation, two books on civil government, on the new versions of the Bible, on the non-institutional movement and on modernism. His estrangement with his son William was ended by their reconciliation in 1975.

In 1966 Wallace wrote a series of articles published by the Firm Foundation arguing that what the Holy Spirit does, the Word of God does. Wallace viewed the expression "gift of the Holy Spirit" from Acts 2:38 as in the possessive case. Thus the "gift of the Holy Spirit" did not mean the personal indwelling of the Holy Spirit but the Holy Spirit's gift which he believed were "the blessings of the Holy Spirit's dispensation for the Jew and the Gentile." Wallace believed that the Holy Spirit did not dwell in the Christian personally but representatively through the Word of God which is to dwell richly in each Christian. Wallace opposed the idea that there was a personal indwelling of the Holy Spirit. Wallace's work on the Holy Spirit was published in 1967 as a 120-page booklet under the title, The Mission and Medium of the Holy Spirit.

In the 1970s he published a comprehensive 850-page book attacking modern-English translations of the Bible. Wallace wrote this work before release of the New International Version (NIV), but the ink was hardly dry before he was opposing the NIV as well.

Wallace developed a blood condition similar to hemophilia and required frequent blood transfusions; from these transfusions, he developed hepatitis. His condition necessitated a move to Hereford, Texas, near his son, Wilson. He continued preaching for a time, but after two weeks in the hospital due to his disease, he suffered a stroke and died on December 18, 1979.

 Sources
 Sketch On The Life Of Foy E. Wallace, Jr.
 Hughes, Richard. Reviving the Ancient Faith: The Story of Churches of Christ in America. Harrell, David Edwin, Jr. The Churches of Christ in the 20th Century: Homer Hailey's Personal Journey of Faith. Patterson, Noble and Terry J. Gardner, Foy E. Wallace, Jr., Soldier of the Cross.

References

 Books by Foy E. Wallace, Jr.
1. The Neal-Wallace Discussion on the Thousand Years' Reign. This book records the discussion of modern millennial theories, held at Winchester, Kentucky, and Chattanooga, Tennessee in 1933. PROPOSITION: "The Bible clearly teaches that after the second coming of Christ and before the final resurrection and judgement, there will be an age, or dispensation, of one thousand years during which Christ will reign on the earth." Affirmative, Charles M. Neal; Negative, Foy E. Wallace, Jr. This book contains 350 pages and was first published by the Gospel Advocate Company in 1933. Photos in the front of Foy E. Wallace, Jr., and Charles M. Neal. Since that time two additional editions have appeared with numerous printings. The Third Edition is called the "Extended Edition," and includes an Appendix entitled, "Incipience, Course and Character of the Boll Movement." Third Edition was printed in 1976 and contains 411 pages.

2. "Instrumental Music In The Worship: A Sermon by Foy E. Wallace, Jr., Evangelist". A sermon delivered by Foy E. Wallace, Jr., on September 10, 1933, during a gospel meeting with the university and Walnut Street Church of Christ in Wichita, Kansas. Miss Crystal Norfleet recorded the sermon down in shorthand. This booklet contains 20 pages, printed by G. K. Wallace in 1933 using the Zona Printing Company in Wichita. This sermon may also be found in the second edition of The Certified Gospel and in The Gospel for Today. This tract went through multiple printings.

3. The Gospel In Song, Compiled by Basil C. Doran and Foy E. Wallace, Jr. Prepared for use in Wallace's tabernacle, tent and open air gospel meetings. This book contains 135 numbered songs and F. L. Eiland's song, "The Waving Harvest." The book also contains photographs of Basil C. Doran and Foy E. Wallace, Jr. Published by the Gospel Advocate Company circa 1934.

4. The Certified Gospel, First Edition – 1937. This is a book of sermons delivered at Port Arthur, Texas in 1937. The sermons are: The Certified Gospel, Who Wrote the Bible?, Christ and the Church, How and When the Church Began, The Last Will and Testament, What It Means to Preach Christ, The Gospel in Old Testament Example, The Lord's Day, Restoring the Ancient Order, Why Send for Peter?, What To Do To Be Saved, God's Call to Repentance and The Origin and Doctrines of Seventh Day Adventism. This book contains 110 pages and was printed by O. C. Lambert & Son in Port Arthur, Texas in 1937. Photos in the front of the book of Foy E. Wallace, Jr., O. C. Lambert and Alfred Bass. The book was available in both hard and soft covers.

5. The Church And A Faction, circa 1938. A brief description of local problems in McAlester, Oklahoma. This booklet was published by B. M. Strother and contained material by C. R. Nichol and an article by Foy E. Wallace, Jr., entitled, "Law and order in the Church versus Majority Rule." Twelve thousand (12,000) copies of the first edition were printed. The first edition of this booklet contains 32 pages and photographs of C. R. Nichol and Foy E. Wallace, Jr. A second edition was later printed (circa 1946) by the Roy E. Cogdill Publishing Company which was 31 pages and did not include any photographs.

6. God's Prophetic Word, First Edition – 1946. This book contains the sermons that Wallace delivered from January 21 through January 28, 1945 in the Houston, Music Hall. The chapters are: The Infallible Book, The Faith Once Delivered, God's Prophetic Word, The Hope of Israel, The Church Age, The Throne of David, The Second Coming of Christ—Is It Imminent?, The Second Coming of Christ—Is It Premillennial?, Seventh Day Adventism—Its Origin and Its Errors, The Consequences of Premillennialism, Anglo-Israelism and Notes on other Prophecy Proof-Texts. This book contains 389 pages and was published by Roy E. Cogdill. The book contains photographs of Foy E. Wallace, Jr., Austin Taylor and Roy E. Cogdill.

7. The Certified Gospel, Second Edition, Revised and Enlarged – 1948. In addition to those sermons appearing in the first edition the following were added to this edition: Faith And Baptism, Repentance And Baptism, Baptism in the Acts of the Apostles, Baptism in the Apostolic Epistles, God's Law of Conversion, Broken Cisterns, The Sin of Sectarianism, What the Church Must Do to Be Saved, The Music Question—Pro and Con and The Boll Movement. This edition contains 257 pages and was printed by Roy E. Cogdill.

8a. Bulwarks of the Faith, Part One – Roman Catholicism, First Edition – 1951. A series of Addresses delivered in the Music Hall, Houston, Texas, in January 1946, refuting the Dogmas of Roman Catholicism. This book contains six chapters: 1) Viewing the Walls—A Doctrinal And Historical Perspective, 2) The Origin and Evils of Roman Catholicism, 3) The Organization of the Roman Catholic Church, 4) The Doctrines of the Roman Catholic Church, 5) The Arguments of the Catholics Scripturally Answered and 6) An Apostolic Syllabus on the New Testament Church. A Supplement contains the following sections: 1) "The Vatican Decrees and Their Bearing on Civil Allegiance," by the Honorable William E. Gladstone and 2) "The History of the Vatican Council and the Papal Syllabus," by Philip Schaff. This was the first book published by Foy E. Wallace, Jr., Publications. Part One contains 330 pages. In the front of the book is a photograph of Foy E. Wallace, Jr., with a portion of his library. This photograph was taken in 1951 in Marietta, Oklahoma.

8b. Bulwarks of the Faith, Part Two - Doctrines of the Denominations, First Edition – 1951. A Series of Addresses Delivered in the Music Hall, Houston, Texas, in January 1946, refuting the Doctrines of Protestant Denominationalism. This book contains six chapters: 1) The Legalism of the Gospel, 2) The How and the What of Bible Baptism, 3) The Security of the Believer—Is It Possible for a Child of God to Fall Away and Be Lost? 4) Spiritual Influence—What the Holy Spirit Does and How It Is Done, 5) Innovation in the Church—An Examination of the Instrumental Music Question and 6) Bulwarks of the Faith—Or, The Things Which Cannot Be Moved. A Supplement contains: An Addenda on the Erroneous Doctrines of the Baptist Church. Part Two contains 395 pages. In the front of the book is a photograph of Foy E. Wallace, Jr., taken in 1951 in the pulpit of the Marietta Church of Christ, Marietta, Oklahoma.

9. Bulwarks of the Faith – circa 1950s. A one volume edition of Bulwarks of the Faith was printed in the late 1950s. This book was bound in red and contained all of the matter in the first edition bound in one volume. A revised one volume edition was printed in 1975 with 729 pages.

10. God's Prophetic Word, Second Edition, Revised and Enlarged – 1960. The speeches of the first edition were revised. Added material included: Excursus On Prophecy Proof-Texts, Passages From the Pioneers and Subject and Scripture Index. 573 pages. Published by Foy E. Wallace, Jr., Publications.

11. The Book of Revelation, First Edition – 1966. This commentary on the book of Revelation is divided into five sections. Section one: An Apocalyptic Preview. Section two: The Visional Prologue, chapters one to three. Section three: The Apocalypse of the Conquering Christ, chapters four to eleven. Section four: The Apocalypse of the Victorious Church, chapters twelve to twenty-two, verse five. Section five: The Apocalyptic Epilogue, chapter twenty-two, verse six to the end of the text. This book contains 477 pages and was published in Nashville, Tennessee by Foy E. Wallace, Jr., Publications. This book has gone through seven printings.

12. The Sermon on the Mount and the Civil State, First Edition – 1967. This book contains a discussion of the Sermon on the Mount (Matthew 5:1 through 7:29) and Luke 12:1-3; Romans 12 & 13. The function of Conscience is also discussed. Section two discusses the Civil State and includes sections on the fallacy of pacifism and the inconsistency of non-resistance. The Appendix includes M. C. Kurfees on "God's Law On Capital Punishment," and "The Conscientious Patriot—Go Tell That Fox" (from the Congressional Record). This book contains 261 pages. Published by Foy E. Wallace Publications, Nashville, Tennessee: 1967. There have been two printings of this book.

13. The Gospel For Today: An Extended Edition of the Certified Gospel, 1967.

14. The Christian and the Government, First Edition – 1968. This book contains a number of articles written during World War II by Foy E. Wallace, Jr., Cled E. Wallace, C. R. Nichol, R. L. Whiteside and W. E. Brightwell. There is a section in the book entitled, "A Recapitulation of Passages," where Foy E. Wallace, Jr., discusses various passages bearing on the issue of a Christian's relationship to civil government. The book contains O. C. Lambert's review of David Lipscomb's book, Civil Government, and a reply to John T. Lewis book on civil government. In addition, Glenn E. Green's booklet, "The Relation of the Christian to Civil Government and War" (first printed in May, 1941) is reprinted. Fred Amick's booklet, "Christians in Uniform" is also reprinted. This book contains 324 pages. Published by Foy E. Wallace, Jr., Publications, Nashville, Tennessee: 1968. Photographs of Foy E. Wallace, Jr., Cled E. Wallace, O. C. Lambert, W. E. Brightwell, Glenn E. Green and Fred A. Amick.

15. The Story of the Fort Worth Norris-Wallace Debate, First Edition – 1968. This book tells the story of the Norris-Wallace Debate of 1934. Various articles, legal documents and testimonials are reprinted in this unique book. Also included are a photographic copy of Foy E. Wallace, Jr's., original hand written debate notes (re-copied by his brother Cled E. Wallace). In addition, a photographic copy of the "Extra Special Edition" of the Bible Banner is included. This book contains 346 pages. Published by Foy E. Wallace, Jr., Publications, Nashville, Tennessee: 1968. This book includes photographs of Foy E. Wallace, Sr., Cled E. Wallace, R. L. Whiteside, W. E. Brightwell and Foy E. Wallace, Jr.

16. The Mission and Medium of The Holy Spirit, First Edition – 1967. 120 pages, paper back. Second printing by Richard Black, Publisher. Chapters include: The Current Crusade, The Spirit and the Word, The Gift of the Holy Spirit, The Special Gifts of the Holy Spirit, An Exposition of the Holy Spirit Passages, The Baptism of the Holy Spirit and The Sin Against the Holy Spirit.

17. A Review of the New Versions, First Edition, 1973. Chapter One: The Battle of the Book; Chapter Two: One Bible—Verbal Inspiration; Chapter Three: The Virgin Birth of Jesus Christ; Chapter Four: The Substance of the Everlasting Gospel—The Deity of Jesus Christ; Chapter Five: The Sign and the Virgin; Chapter Six: The Only Begotten Son; Chapter Seven: The Theology of the New Translators; Chapter Eight: The Revised Standard Version; Chapter Nine: The New English Bible; Chapter Ten: Today's English Version, Alias Good News for Modern Man; Chapter Eleven: The Babel of Modern Versions; and Chapter Twelve: Which Version—The Verdict of the Scholars. The Second Printing also contains an Addenda entitled, "The Battle of the Versions." This Addenda includes material from R. C. Foster and John W. Burgon. The Third Printing contains all of the material in the previous printings plus a Supplement: An Evaluation of the New International Version. 768 pages with a photograph of Foy E. Wallace, Jr.

18. An Evaluation of the New International Version, First Edition - 1976. 116 pages, paperback book.

19. The Present Truth, First Edition – 1977. This book reprints many of the articles written by Foy E. Wallace, Jr., over the years. The book also contains an Appendix which is a photographic reproduction of the January, 1936 special edition of the Gospel Guardian detailing the history of the premillennial movement. This book contains 1,068 pages. Foy E. Wallace, Jr., Publications: Fort Worth, Texas. Noble Patterson Publisher-Distributor. This book contains photographs of Mrs. Foy E. Wallace, Jr., Wallace's children and their spouses, the Wallaces on their golden wedding anniversary and on their wedding day. Additionally, the book contains photos of Cled E. Wallace, Foy E. Wallace, Jr., at age 81 and Wallace's Gospel Advocate staff. This book has had only one edition of 1,000 copies.

20. The Instrumental Music Question, First Edition – 1980. This book contains material from the pens of M. C. Kurfees, Adam Clarke, Don H. Morris, Moses E. Lard, John L. Girardeau and Foy E. Wallace, Jr.

21. The Revised Standard Version, 1981. This is a printing of one chapter from Wallace's book A Review of the New Versions. Paperback, 170 pages.

22. The One Book Analyzed and Outlined, First Edition – 1987. This is a book of Wallace's sermon outlines which was published posthumously. DeHoff Publications, Murfreesboro, Tennessee. 528 pages.

22. Commentary on Romans, Galatians and Ephesians'', First Edition – 1991. Published posthumously by Foy E. Wallace, Jr., Publications, Conroe, Texas. 254 pages.

Other Foy E. Wallace, Jr., Materials

1. "Remember the Words of Christ," a complete sermon by Foy E. Wallace, Jr. Long Playing Record produced by Noble Patterson. Recorded by Century Custom Recording circa 1968.

2. "Keynotes of Scripture," a sermon by Foy E. Wallace, Jr. Stereo 8-Track tape recording. (1980).

3. "The Prince of Preachers," four sermons ("Keynotes of Scripture", "Remember The Words of Christ", "Kingdom of Heaven", and "Salvation,") by Foy E. Wallace, Jr. Cassette tape recordings. Foy E. Wallace, Jr., Publications (Fort Worth, Texas: 1980).

1896 births
1979 deaths
American Christian writers
American male non-fiction writers
Amillennialism
King James Only movement
Ministers of the Churches of Christ
People from Hereford, Texas
People from Montague County, Texas

Foy E. Wallace


Blup Blup Island is a small forested island off the northern coast of Papua New Guinea about 30 km offshore from Cape Girgir and is considered part of the Schouten Islands. It is located at latitude S 3°30'46" and longitude E 144°35'16". The island has a small population and is theoretically part of the Papuan province of East Sepik, although officially it is still a protectorate.

The island is volcanic (a stratovolcano) and a weak thermal area exists on the north west coast. The island is only 3.5 km wide with an irregular coastline and ancient lava flows. It is thought that Blup Blup last erupted in the Holocene. Fresh water is available on the island from wells. Other islands in the vicinity include Kadovar and Wei Island. There is a small islet about 200 m off the south-west shore of the island called Mut Mut, where there is a geodetic monitoring facility.

Description
Blup Blup has been described as deeply eroded. The island features a well developed reef, a lagoon, cinder cones, and hot springs all of which suggest early volcanic activity.

History
The first recorded sighting by Europeans of Kadovar Island was by the Spanish navigator Iñigo Órtiz de Retes on 21 July 1545, when on board of the carrack San Juan tried to return from Tidore to New Spain.

See also
List of volcanoes in Papua New Guinea

References

Mut Mut in Papua New Guinea Geodetic Monitoring Site

Islands of Papua New Guinea
Volcanoes of Papua New Guinea
Holocene stratovolcanoes
East Sepik Province

Blup Blup


Haroun and the Sea of Stories is a 1990 children's novel by Salman Rushdie. It is Rushdie's fifth major publication, and followed The Satanic Verses (1988). It is a phantasmagorical story that begins in a city so sad and ruinous that it has forgotten its name.

Haroun and the Sea of Stories is an allegory for problems existing in society in the present day and especially in the Indian subcontinent. It presents these problems from the viewpoint of the young protagonist Haroun. Salman Rushdie dedicated this book to his son, from whom he was separated for some time. Many elements of the story deal with the problems of censorship, an issue particularly pertinent to Rushdie because of the fatwa against him issued in 1989 by Ayatollah Khomeini. The book is highly allusive and contains puns in multiple languages. Many of the major characters' names allude to some aspect of speech or silence.

It is available as an audiobook read by Rushdie himself.

Plot summary
At the beginning of the story, protagonist Haroun Khalifa lives with his father Rashid, a famous storyteller and doctor, and his mother Soraya, until the latter is seduced by their neighbour "Mr. Sengupta" to leave home. Thereafter, Rashid is hired to speak on behalf of local politicians but fails his initial assignment. With Haroun in tow, Rashid is thence conveyed to the "Valley of K" by courier "Mr. Butt," to speak for "Snooty Buttoo," another politician. Attempting to sleep aboard Buttoo's yacht, Haroun discovers "Iff the Water Genie," assigned to detach Rashid's imagination, and demands to speak with Iff's supervisor, the Walrus, to argue against this decision. They are then carried to the eponymous "Sea of Stories" by an artificial intelligence in the form of a hoopoe, nicknamed "Butt" after the courier. In the Sea of Stories, Haroun learns the Sea is endangered by antagonist "Khattam-Shud," who represents the end.

In the Kingdom of Gup, King Chattergy, Prince Bolo, General Kitab, and the Walrus announce their plans for war against the neighbouring kingdom of Chup, to recapture Bolo's betrothed Princess Batcheat and to stop the pollution of the Sea of Stories. Rashid joins them here, having witnessed Batcheat's kidnapping. Thereafter, Haroun and his companions join the Guppee army of "Pages" toward Chup, where they befriend Mudra, Khattam-Shud's former second-in-command.

Haroun, Iff, Butt the Hoopoe, and Mali, the stories' gardener, investigate the Sea's "Old Zone" and are captured by Khattam-Shud's animated shadow, who plans to plug the Story Source at the bottom of the Sea. Before he can do so, Mali destroys the machines used by Khattam-Shud to poison the Sea, and Haroun restores the Sea's long-annulled alternation between night and day, thus destroying the antagonist's shadow and those assisting him, and diverting the giant "Plug" meant to seal the Source. In Chup, the Guppee army destroys the Chupwalas' army and releases Princess Batcheat; whereupon Khattam-Shud himself is crushed beneath a collapsing statue commissioned by himself. Thereafter the Walrus promises Haroun a happy ending of his own story. On return to the human world, Rashid reveals Haroun's adventures to local citizens, who expel Snooty Buttoo.

When Rashid and Haroun return home, the people of their city are loosened from the shackles of their misery and remember the name of their home, Kahani. Soraya returns to her son and husband.

The novel concludes with an appendix explaining the meaning of each major character's name.

Places
 A work of magic realism, the story begins and takes place partly in "a sad city, the saddest of cities, a city so ruinously sad it had forgotten its name," which is located beside "a mournful sea full of glumfish," which were so miserable to eat that they made people "belch with melancholy." This city is thickly populated by people, of whom only the lead character Haroun and his parents are ever happy, while in the north of the city are factories wherein sadness is allegedly manufactured and exported. The factories produce air pollution that is only relieved during rain, which also heralds the arrival of pomfret into the nearby waters. At the end of the book, the city with no name is revealed to be named Kahani.
 Most of the Earthly locations present in the book are located in the fictional nation of Alifbay, which is a combination of first two letters of the Arabic script based Urdu alphabet, Alif and Bay, and therefore contains many places named after letters, such as the "Valley of K" and the "Tunnel of I (which was also known as J)."
 In the center of the Valley of K is the Dull Lake, which is said in the novel's appendix to be named after the Dal Lake in Kashmir. This implies that Kashmir is the place on which K is based. The Dull Lake itself is the location of the Moody Land, a landscape whose weather changes to reflect the emotions of the people currently present in it. It is the place where the lead characters go at the behest of a corrupt politician, and where their adventures begin.
 The larger part of the plot occurs on a fictional moon of Earth, named Kahani, whose orbit is controlled by a "Process Too Complicated To Explain" also referred to in the book as the "P2C2E." These processes enable it to fly over every single point on Earth like a satellite. Kahani consists of a massive ocean, which is composed of an infinite number of stories, each story taking the form of a current or stream of a unique colour. The colours encompass the whole visible spectrum and extend beyond into spectra that are not known to exist. Various islands and a continent are also shown on the moon. The name "Kahani" itself means "Story" in Urdu and Hindi, and is ultimately revealed to be the name of the sad city; a revelation that removes the sadness from the city's people.
 The Moon Kahani is, throughout most of the plot, divided into two sections equal in size, one of which is kept in perpetual daylight and the other in perpetual darkness. The two are separated by a narrow strip of twilight, which is marked by a forcefield named Chattergy's Wall. The daylight side is called Gup, a Hindi and Urdu word (meaning "gossip," "nonsense," or "fib" in English) and the night-darkened side is called Chup (meaning "quiet"). Inhabitants of Gup value speech and are called "Guppees," meaning "talkative people," while inhabitants of Chup are stated to have historically valued silence and are called "Chupwalas," meaning "quiet fellows." The "u" in "Gup" rhymes with the "u" in "cup," the "u" in "Chup" is pronounced similarly to the "oo" in "good," and the "w" in "Chupwala" resembles a sound lying midway between the English letters "w" and "v." At the South Pole of Kahani is a spring known as the Source of Stories, from which (according to the premise of the plot) originated all stories ever communicated. The prevention of this spring's blockage, therefore, forms the climax of the novel's plot. Much of the plot on the Moon Kahani can be seen as depicting the contrast between a liberal society and dictatorship.

Characters

 Haroun: The main character/central consciousness of the story. A young, curious, courageous, outspoken child. He struggles throughout most of the story with a form of attention-deficit disorder caused by his mother running away with Mr. Sengupta at exactly eleven o'clock, and under its influence, he is unable to concentrate for a longer period of time (not more than eleven minutes). But he eventually overcomes his disorder at the climax, never to suffer from it again. He and his father are both named after the "legendary Caliph of Baghdad, Haroun al-Rashid, who features in many Arabian Nights tales. Their surname Khalifa actually means Caliph."
 Rashid: Haroun's father, known as the Shah of Blah and the Ocean of Notions for his ability to devise stories impromptu, Rashid is a professional storyteller sometimes hired by corrupt politicians to persuade constituents in their favor. His attachment to his wife and to his practice of storytelling is probably his greatest psychological weaknesses; when either of them is lost, he becomes depressed and tends to lose the other. In the story, to recover the latter, he travels to Kahani by means known as "Rapture," through which he is able to travel inside his dreams and wake up in the world, his dream has created. Having reached Kahani, he alerts the Guppees about the location of their Princess Batcheat and later joins their army to rescue her from the Chupwalas.
 Soraya: Haroun's mother and Rashid's wife, who is tired of his imagination and leaves him for the dull and dreary Mr. Sengupta, a neighbour. That she is becoming alienated from Rashid is implied early in the story, where she is said to have abandoned her daily songs. In the end, she returns to Rashid and revives her affection for her husband and son. Upon her return, the depression overwhelming Rashid and the syndrome manifested by Haroun do not reappear. Her name is probably Persian in origin.
 Mr. Sengupta: Haroun's neighbour, who elopes with Soraya. As a rule, Mr. Sengupta despises imagination and stories, which sets the stage for his later appearance on Kahani as antagonist Khattam-Shud. Khattam-Shud's defeat seems to correspond with Soraya's desertion of Mr. Sengupta, who does not appear again in person. His name is a legitimate Bengali surname.
 Miss Oneeta: Mr. Sengupta's obese, talkative, self-important, overwhelmingly emotional, generous wife, disappointed in her husband after he has eloped with Soraya. In her dismay, she disowns him and her married name. It is she who reveals that Soraya has deserted her family and that her act has given Haroun his disorder, and also announces her return.
 Mr. Butt: The mail courier, a reckless driver who, when requested to provide transport for Haroun and Rashid (who is expected to speak at an election of public officers), ignores all other demands to take them to their destination before dusk. He is the implied equivalent of the Hoopoe, who also serves as Haroun's transportation.
 Snooty Buttoo: A corrupt politician who hires Rashid to convince constituents that he (Buttoo) should be re-elected. Buttoo is a class-conscious, pompous, arrogant, self-assured person whose chief hold over his constituents is that he has been re-elected before. To persuade Rashid to sympathize with him, he offers both Rashid and Haroun a stay on a luxurious houseboat called "The Arabian Nights Plus One." He is ultimately driven from his district by popular demand.
 Butt the Hoopoe: A mechanical Hoopoe who becomes Haroun's steed in Kahani, capable of almost all known mental feats, including telepathy (the latter producing a recurrent joke that he "spoke without moving [his] beak"). He is also capable of flying at impossible speeds, between Earth and Kahani. Because he shares with Mr. Butt the idiosyncrasy of saying "but but but" at the beginning of sentences, in addition to some superficial details of appearance, he is called by the same name. In his introduction, he is described as "the bird that leads all other birds through many dangerous places to their ultimate goal."
 Iff: A "water genie" from Kahani who accompanies Haroun in Kahani. Iff's task is to control Rashid's imagination, in the form of waters transmitted to Rashid via an invisible faucet by means called a "Process Too Complicated To Explain." Iff himself is a benevolent character having a blue moustache and beard; an effusive, somewhat cantankerous personality; and a habit of speaking in lists of synonyms.
 Prince Bolo: A possible parody of the archetypal awe-inspiring hero or Prince Charming, Bolo is a reckless, slightly stupid, melodramatic figure, nominally the leader of the charge to rescue Princess Batcheat from Chup, but holding little authority; prone to becoming excited at the least provocation; and obsessed with rescuing Batcheat, so that all other things appear to him of little significance. He frequently draws his sword when it is unwise to fight; once extends diplomatic immunity to an assassin bent on killing him, and often gives the impression to readers of being somewhat out of harmony with the realities of his situations.
 Princess Batcheat: A damsel in distress. Batcheat is the daughter of King Chattergy, ruler of Gup, and the fiancée of Prince Bolo. She is somewhat foolish; sentimental; reckless; and completely infatuated with Bolo, who is the only person to think her beautiful. All other characters have low opinions of her nose, teeth, and singing voice. Most references (including, in one passage, those of the narration) to any of these features conclude with, "...there's no need to go into that," and no exact description is given of Batcheat's face at all. Her name is pronounced "Baat-cheat," which is translated as "conversation." When Princess Batcheat is captured by Chupwalas during an excursion to the border between Gup and Chup, they plot to sew her mouth shut and rename her Khamosh, meaning "silent," but they never carry this out.
 General Kitab: Literally "General Book," General Kitab is the commander of the Guppee Army, called the "Library." It consists of a multitude of Pages. The General participates in every debate regarding the worth of the cause on which the army has embarked, and frequently forms such debates on purpose to resolve all conflict of interest or opinion. The whole army, therefore, takes part in every campaign of Rogerian argument, whose sole aim is to produce conciliation and eventual unity among the Pages. Because Guppee laws permit unlimited freedom of speech, these debates are unrestrained to an extent that would (as Haroun remarks) be considered insubordination in the reader's world. General Kitab himself is often flustered and embarrassed by Prince Bolo's impetuosity.
 King Chattergy: Princess Batcheat's father and Prince Bolo's father-in-law, who forms the nominal head of Gup's government but has little real power. He is given very little role in most of the story. The Wall dividing Gup from Chup is named after him. His name is a legitimate name in India, though usually spelled "Chatterjee."
 Blabbermouth: A female Page of the Library of Gup. Blabbermouth is a talkative, ill-tempered, stubborn, unscrupulous, quarrelsome and courageous girl who despises Princess Batcheat, disguises herself as a boy (due to lack of equal rights for girls), and is skilled at the art of juggling. Blabbermouth joins the army of Gup to march on Chup. She saves many lives by impeding a bomb attack attempted by Khattam-Shud's ambassador. Thereupon she is exposed as a girl and expelled from the army by Bolo. She then becomes an aide to Mudra, an ally of the Guppees, with whom she is implied to be infatuated.
 Mudra: Second-in-command to Khattam-Shud, who becomes disgruntled with his master's policies and defects to the Guppee side. His shadow, like the shadows of each and every person in Chup, can behave independently of himself and is, therefore, his sidekick. Mudra himself is an able warrior skilled in the art of hand-to-hand combat. He is described as having green paint and exaggerated features covering his face; as being clad in bulky armor that increases his appearance of size; and as having eyes white at the pupil, grey at the iris, and black at the sclera. Such eyes are common to all Chupwalas and are entirely blind in bright light. Mudra is nearly mute, being able only to communicate his own name and that he "speaks" by Abhinaya, the sign language used in classical Indian dance. His own name is said in the appendix to be the generic term for all signs used in this language. After the climax, Mudra becomes President of Chup. Whether he reciprocates Blabbermouth's infatuation is never stated.
 Khattam-Shud: The villain of the story, whose name means "completely finished." As a character, he is the "Prince of Silence and the Foe of Speech" feared by most Guppees. He is the ruthless ruler of Chup and in some sense the Kahanian counterpart of Mr. Sengupta. Khattam-Shud is the founder of a religion whose supreme commandment is abstinence from speech. In Chup City, schools, law-courts, and theaters had to close. Khattam-Shud tries to poison the Sea so that all stories go wrong and come to a bad end. Asked why, he says "...all worlds... they are all there to be ruled." During the sack of Chup's capital, he is crushed by his own symbol of power, the statue "Bezaban."
 The Eggheads: Here, the technicians of Kahani: white-coated, completely bald, enthusiastic, cheerful, and intelligent. The Eggheads of Gup City are said to be the inventors of all "Processes Too Complicated To Explain," by which impossible feats such as Kahani's bizarre orbit, the creation of artificial happy endings for stories, and the transmission of "story water" to Earthly storytellers are easily accomplished. They are in awe of their superintendent, the Walrus, for his possession of a moustache.
 Walrus: The superintendent of the Eggheads, distinguished from them by his possession of a small moustache that gives him his name.
 Plentimaw Fish: Angelfish the size of giant sharks. The name is derived from their multiplicity of mouths, through which they constantly ingest the stories conveyed by the waters. Inside their bodies, the stories combine to form new stories. Plentimaw Fish mate for life and always travel in pairs, which then speak in rhyme. The name is also used to assonate with Buttoo's statement that "there are plenty more fish in the sea," whereas the angelfish-like physique of the two recalls Rashid's reply that "[one] must go a long, long way to find an Angel Fish."
 Mali: A "Floating Gardener" composed of interwoven flowering vines and water plants that behave as a single organism. He is one of many, whose task is to prevent stories from becoming irretrievably convoluted and to cut away weeds on the Ocean's surface. Floating Gardeners are divided into a hierarchy of classes, of which Mali belongs to the First Class, presumably the highest. Mali, and presumably other Floating Gardeners, is virtually invulnerable, being able to withstand any and all attacks made against him by the Chupwalas. Though normally taciturn by human standards, he is shown singing rhymes when defying the attacks.

Allusions/references to other works

 "Sea of the Rivers of Story" is the English equivalent of Kathāsaritsāgara, the title of an 11th-century collection of Indian legends.
 Elements of the story are indicated to have been drawn from Baum's The Wizard of Oz, Tolkien's The Lord of the Rings, and Lewis Carroll's Alice's Adventures in Wonderland, as well as having been compared to the popular children's novel The Phantom Tollbooth.
 Another obvious reference is to the stories of One Thousand and One Nights. Haroun, the son of Rashid Khalifa refers to Harun al-Rashid, a caliph who ruled from 786 to 809 and who features frequently in Thousand and One Nights stories.
 "Iff the Water Genie" is a reference to the genie in "Aladdin's Magic Lamp." Haroun steals Iff's magic wrench, and as a result, Iff is forced to do Haroun's bidding, just as the genie did when Aladdin came into possession of the magic lamp.
 The Walrus plays off of The Beatles song "I Am the Walrus" and Lewis Carroll's "The Walrus and the Carpenter."
 When the character Mudra is first encountered, the noises he emits are the gurgling sound "Gogogol" and the coughing noise "Kafkafka," as references to writers Nikolai Gogol and Franz Kafka, whose names they are distorting. Rushdie makes another reference to Kafka when Iff describes the Plentimaw Fish in the sea, who swallow stories, as hungry artists.
 A reference is made to the folktale Rapunzel in the book's fourth chapter.
 Haroun encounters a warrior who is fighting his own shadow. This is possibly a reference to J. M. Barrie's Peter Pan.
 "Goopy" and "Bagha," the names of the Plentimaws, allude to the characters Goopy and Bagha created by Bengali author Upendrakishore Ray Chowdhury. His grandson, the Academy Award-winning director Satyajit Ray, directed two films with Goopy and Bagha as protagonists.

Adaptations
A play based on the book was adapted for the stage by Tim Supple and David Tushingham. It had its stage premiere in 1998 at the Royal National Theatre in London.
An opera, Haroun and the Sea of Stories, by Charles Wuorinen with libretto by James Fenton, written in 2001, was premiered at the New York City Opera in Fall 2004.

References

1990 British novels
1990 children's books
British children's novels
British magic realism novels
Granta Books books
Kashmir conflict in fiction
Metafictional novels
Novels by Salman Rushdie
Novels set in India
Postmodern novels
Children's books set in fictional countries

Haroun and the Sea of Stories


Electric power distribution is the delivery system of electricity to places that use it, such as homes and other buildings. It is done mainly by power lines, transformers, substations and meters. The electricity comes from the power station at high voltage and is delivered at medium to low voltage levels.

In early days, electricity was distributed as direct current (DC). Alternating current (AC) was later introduced during the War of Currents. DC distribution disappeared because transformers can easily convert AC to high voltage for electric power transmission and low voltage to use at home.

Configurations
 Radial network
 Loop network

Electricity

Electric power distribution


The Naitional Emblem o the Sahrawi Arab Democratic Republic is a seembol creatit bi the Polisario Front, the pro-unthirldom movement for Wastren Sahara. The Polisario Front proclaimed the Sahrawi Arab Democratic Republic on Februar 27, 1976.

The seembol depicts twa crossed rifles wi the SADR banner hangin frae aither gun. Centered abuin them, is a reid crescent an starn, Islamic imagery. Surroondin the guns an crescent are twa olive branches, ane on aither side. At the bottom is written in Arabic the Polisario motto "حرية ديمقراطية وحدة" (Inglis:"Liberty, democracy, unity") in black on a reid banner.

Western Sahara
Sahrawi Arab Democratic Republic

Coat o airms o the Sahrawi Arab Democratic Republic


Hur Jun is a biographical drama about Hur Jun, a doctor and author of Dongui Bogam. It was produced and broadcast by the South Korean TV channel MBC from 1999 to 2000. It got 63.5% viewer rating in Korea. Thanks to its success, the Korean traditional medicine industry developed. It was aired by Kurdsat in 2012. Thanks to the great success in Iraq, Jun Kwang-ryul, the actor of Hur Jun, visited Iraq.

Story

This is a story of origin of Dongui Bogam and the author, a legendary royal doctor of Joseon Dynasty. Hur Jun was in a very low social position under Joseon law at the time. As a result, he suffered a tough life when he was young. He met Da-hee who was an upper class but a child of a traitor. She is only one since her father had died. Hur Jun made a decision to run away with her, though, they failed. Thus, the couple got married in exile.

They moved to Saneum where he met Yoo I- Tae, the best doctor in Jeosun. Thanks to the chance to meet him, Hur Jun got interested in Korean medicine. He eventually became Yoo's pupil to study medicine. Increasing knowledge of medicine made him a better doctor. He met Ye-Jin who is an assistant of Dr. Yoo with a lot of knowledge of a medicine usage. They were getting interested in each other.

Through a stormy experience, he passed a test for the medical officer. Due to his low position and high level of medical skill, he got many rivals. However, he was steadily moving up the ranks in the Imperial Hospital. In 1601, Hur Jun finally published Dongui  Bogam a medical book with the help of royal doctors.

Characters

Hur Jun - The main character of Hur Jun. He is a royal physician during reign of King Seonjo of Joseon Dynasty. in Korea. He wrote Dongui Bogam

Yoo Ui Tae  – a Doctor during of reign King Seonjo. He taught Hur Jun into a skillful doctor.

Yoo Do Ji – Yoo Ui Tae's son and assistant. He and Hur Hun were rivals in life.

Ye Jin – Yoo Ui Tae's assistant. She loves Hur Jun, thouh, The fact that Hur Jun had a wife deterred her from loving Hur Jun.

South Korean drama television series
1999 television series debuts

Hur Jun (TV series)


Carlo Maderno (1556 - January 30, 1629) was an Italian-Swiss architect, born in Ticino. He is remembered as one of the fathers of Baroque architecture. His façades of Santa Susanna, St. Peter's Basilica and Sant'Andrea della Valle were important in the evolution of the Italian Baroque. He is often referred to as the brother of sculptor Stefano Maderno, but this is not universally agreed upon.

1556 births
1629 deaths
Italian architects

Carlo Maderno


A louver (American English) or louvre (British English), from the French l'ouvert; "the open one") is a window, blind or shutter with horizontal or, less often, vertical slats. They are angled to allow light and air in. They also keep out rain, direct sunshine, and noise.  The angle of the slats may be adjusted.

Louvers come from the Middle Ages as lantern-like constructions in wood that were fitted on top of roof holes. They were put in large kitchens to allow ventilation while keeping out rain and snow.  They were originally rather rough constructions consisting only of a barrel. Later they became more elaborate designs made of pottery. They took the shape of faces where the smoke and steam from cooking would pour out through the eyes and mouth. They also became more like modern louvers, with slats that could be opened or closed by pulling on a string.

More modern louver windows are made of slats of glass, opened and closed with a metal lever.  They may also be shutters of wood, plastic or other material.

Some modern louver systems serve to improve indoor daylighting. Fixed mirrored louver systems can limit glare and of redirect diffuse light.  Such louvers may be put in between two panes of double glazing.

Louvers are rarely seen as primary design elements in the language of modern architecture. They are rather simply a technical device. However, there are examples of architects who use them as part of the overall aesthetic effect of their buildings. The most well-known example is Finnish modernist architect Alvar Aalto who would create aesthetic effects in the facades of his buildings through the combination of different types and sizes of louvers. Some are fixed and some are moveable. They are made mostly from wood (e.g. the various buildings of the Helsinki University of Technology). A second example, taking influence from Aalto, is the second-generation modernist architect Juha Leiviskä.

Additionally, louvers are used as semi-passive means of thermal control on spacecraft. They are also available as an accessory for some automobiles.

Notes

References
Henisch, Bridget Ann Fast and Feast: Food in Medieval Society. The Pennsylvania State Press, University Park. 1976.

Architectural elements

Louver


"A Hazy Shade of Winter" is a hit song performed by Simon and Garfunkel in the 1960s. It was covered by The Bangles two decades later. The song was released by itself at first, but was later released as part of the album Bookends, released in 1968. This single is about sadness during winter. The Bangles version was released in November 1987. Both versions became major hit singles. In the late 1980s, the Bangles' version became more popular than the first version.

1966 songs
Pop songs
Simon & Garfunkel songs
The Bangles songs

A Hazy Shade of Winter


Cetemmsa is a research center in Spain for smart materials. It is based in Barcelona.

Cetemmsa focuses on applying smart materials to the following markets: health and wellbeing, transport and mobility infrastructure, security and protection, professional sport, architecture and construction, and technical textiles.

Recent Cetemmsa projects include the integration of sensors into vehicles using smart fabrics, and the use of smart materials to improve the comfort and environment of train interiors.

References

External links

Materials science institutes
Scientific organisations based in Spain

Cetemmsa


Barium chloride is a chemical substance. It is among the most important salts of barium. It is soluble in water. It is a poison. When it is heated, it gives a yellow or green color to the flame. It is hygroscopic, meaning that it attracts water from the air. It is mainly used to purify brine but applications include fireworks.

Barium chloride is toxic. Sodium sulfate may be an antidote.

References

Chlorine compounds
Barium compounds

Barium chloride


Jack RCA, disebut ogé phono connector atawa CINCH/AV connector, nyaéta wangun konéktor éléktrikal nu ilahar digunakeun di pasaran audio/vidéo. Ngaran "RCA" dicokot tina Radio Corporation of America, nu ngawanohkeun rancangan ieu awal 1940-an nu bisa ngahubungkeun pamuter phonograph kana radio.

Keur sababaraha aplikasi, RCA ngagantikeun colokan jack nu digunakeun dina widang audio nalika komponén high fidelity munggaran populér taun 1950-an.

Colokan ieu disebut colokan RCA atawa colokan phono, béda jeung colokan phone nu patali jeung colokan jack telepon.

In the most normal usage, cables have a standard plug on éach end, consisting of a central male connector, surrounded by a ring. The ring is often segmented for flexibility. Devices mount the jack, consisting of a central hole with a ring of metal around it. The ring is slightly smaller in diaméter and longer than the ring on the plug, allowing the plugs ring to fit tightly over it. Connections are made by pushing the cable's plug into the jack on the device.   The signal-carrying pin protrudes from the plug, and often comes into contact with the socket before the grounded rings meet, resulting in loud hum or buzz if the audio components are powered while making connections.  Continuous noise can occur if the plug partially falls out of the jack, bréaking ground connection but not the signal.  Some variants of the plug, especially chéaper versions, also give very poor grip and contact between the ground shéaths due to their lack of flexibility.

The jack has a small aréa between the outer and inner rings which is filled with an insulator, typically plastic (very éarly versions, or those made for use as RF connectors used ceramic). They are often color coded, yellow for composite video, red for the right channel and white or black for the left channel of stereo audio. This trio (or pair) of jacks can be found on the back of almost all audio and vidéo equipment. At léast one set is usually found on the front panel of modérn TV sets, to facilitate connection of camcorders and digital cameras.  The male plug has a center pin which is 3.70 mm in diaméter, and is surrounded by an outer shell which is 8.25 mm in diaméter

One problem with the RCA jack system is that éach signal requires its own wire. Even in a simple case of attaching a cassette deck one may need four of them, two for input, two for output. In any common setup this quickly léads to cable spaghetti, which is made worse if one considers more complex signals like component video (another three cables éach way). There have been numerous attempts to use combined connectors in both the audio and vidéo world, but none of these have ever become universal—with the exception of the SCART connector, which has become very successful in Europe.  For a time the 5-pin DIN plug was popular for bi-directional steréo connection between A/V equipment, but it has been entirely displaced by the phono connector on modérn consumer devices, despite the fact that it takes four phono jacks to replace it.  Néarly all modérn TV sets, VCRs, and DVD players sold in Europe have SCART sockets, and in many cases they have no RCA sockets at all. However, RCA-to-SCART adapters are éasily available, as SCART cables can also carry composite vidéo and steréo audio, among other signals. For the purposes of consumer digital AV connections, HDMI is largely replacing RCA jacks as, like SCART, it has the ability to carry several different types of signals in the one connector.

As with many other connectors, the RCA has been adopted for other uses than originally intended, including as a power connector, an RF connector, and as a connector for loudspeaker cables. Its use as a connector for composite vidéo signals is extremely common, but provides poor impedance matching. RCA connectors and cable are also commonly used to carry SPDIF-formatted digital audio, with plugs colored orange to differentiate them from other typical connections.

The word phono is an abbreviation of the word phonograph, because this connector was originally exclusively used to connect the audio output of a phonograph to its corresponding amplifier input.

Tempo Ogé

 ST connector is a type of fiber optic cable jack that looks similar to the RCA jack.

Konéktor audiovisual
Konéktor koaksial

Konéktor RCA


A whirlwind is a phenomenon in which a vortex of wind (a vertically oriented rotating column of air) forms due to instabilities and turbulence created by heating and flow (current) gradients. Whirlwinds can vary in size and last from a couple minutes to a couple hours.

Types
Whirlwinds are subdivided into two main types, the great (or major) whirlwinds, and the lesser (or minor) whirlwinds.  The first category includes tornadoes, waterspouts, and landspouts.  The range of atmospheric vortices constitute a continuum and are difficult to categorize definitively.  Some lesser whirlwinds may sometimes form in a similar manner to greater whirlwinds with related increase in intensity. These intermediate types include the gustnado and the fire whirl.  Other lesser whirlwinds include dust devils, as well as steam devils, snow devils, debris devils, leaf devils or hay devils, water devils, and shear eddies such as the mountainado and eddy whirlwinds.

Formation

A major whirlwind (such as a tornado) is formed from supercell thunderstorms (the most powerful type of thunderstorm) or other powerful storms. When the storms start to spin, they react with other high altitude winds, causing a funnel to spin. A cloud forms over the funnel, making it visible.

A minor whirlwind is created when local winds start to spin on the ground.  This causes a funnel to form.  The funnel moves over the ground, pushed by the winds that first formed it.  The funnel picks up materials such as dust or snow as it moves over the ground, thus becoming visible.

Duration
Major whirlwinds last longer because they are formed from very powerful winds, and it is hard, though not impossible, to interrupt them. Minor whirlwinds are not as long-lived; the winds that form them do not last long, and when a minor whirlwind encounters an obstruction (a building, a house, a tree, etc.), its rotation is interrupted, as is the windflow into it, causing it to dissipate.

Associated weather
Supercell thunderstorms, other powerful storms, and strong winds are seen with major whirlwinds. Wind storms are commonly seen with minor whirlwinds. Also, small, semi-powerful "wind blasts" may be seen before some minor whirlwinds, which can come from a wind storm. These wind blasts can start to rotate and form minor whirlwinds. Winds from other small storms (such as rain storms and local thunderstorms) can cause minor whirlwinds to form. Like major whirlwinds, these minor whirlwinds can also be dangerous at times.

Similar phenomena
Eddies and vortices may form in any fluid.  In water, a whirlpool is a similar phenomenon.

See also
 Hurricane

External links

 Fire whirlwind video September 11, 2012 Alice Springs Australia.
 Severe Storm Definitions & Whirlwind Classification  (TORRO)
 Whirlwinds (TORRO)
 A 'hay devil' from National Geographic
 A longer version of the above but poorer quality

References

Severe weather and convection
Vortices
Meteorological phenomena

Whirlwind


The Château de Malmaison () is a country house (or château) in the city of Rueil-Malmaison about 12 km (7 mi) from Paris.

It was formerly the residence of Joséphine de Beauharnais. With the Tuileries it was the headquarters of the French government from 1800 to 1802.

History
Joséphine de Beauharnais bought the manor house in April 1797 for herself and her husband, General Napoléon Bonaparte. The future Napoléon I of France was at that time away fighting the Egyptian Campaign. Malmaison was a run-down estate, seven miles (12 km) west of central Paris that encompassed nearly  of woods and meadows.

When he came back from Egypt, Bonaparte was angry at Joséphine for buying such an expensive house. She had expected him to bring back a lot of money from the Egyptian campaign. She had paid well over 300,000 francs for the house and it needed extensive renovations. She spent a lot of money fixing it. Malmaison would bring great happiness to the Bonapartes. Joséphine's daughter, Hortense would call it "a delicious spot".

Joséphine worked hard to transform the large estate into "the most beautiful and curious garden in Europe. She wanted it to be a model of good cultivation". She located rare and exotic plants and animals to enhance the gardens. Joséphine wrote: "I wish that Malmaison may soon become the source of riches for all [of France]"...

In 1800, Joséphine built a heated orangery large enough for 300 pineapple plants. Five years later she ordered the building of a greenhouse. It was heated by a dozen coal-burning stoves. From 1803 until her death in 1814 she cultivated nearly 200 new plants in France for the first time.

The property became famous for its rose garden. Empress Joséphine had the Belgian artist Pierre-Joseph Redouté (1759–1840) record her roses (and lilies). Prints of these works sell quite well, even today. She created an extensive collection of rose. She gathered plants from her native Martinique and from other places around the world. She grew some 250 varieties of roses. From the foreword to Jardin de la Malmaison (1803):

You have gathered around you the rarest plants growing on French soil....as we inspect them in the beautiful gardens of Malmaison, an impressive reminder of the conquests of your illustrious husband...

Birds and animals of all sorts began to fill her garden. They were allowed to roam free among the grounds. At the height of her days at Malmaison, Joséphine had the company of kangaroos, emus, black swans, zebras, sheep, gazelles, ostriches, chamois, a seal, antelopes and llamas to name a few. Some were from the Baudin expedition.

After her divorce from Napoléon, Joséphine received Malmaison in her own right, along with a pension of 5 million francs a year, and remained there until her death in 1814. After his defeat at the Battle of Waterloo in 1815 Napoléon returned to the house before his exile to the island of Saint Helena.

In 1842 Malmaison was purchased by Maria Christina, widow of King Ferdinand VII of Spain; she lived there with her second husband Agustín Fernando Muñoz, 1st Duke of Riánsares. In 1861 Maria Christina sold the property to Napoleon III.

Malmaison has been restored by the French famous architect Pierre Humbert in the early 20th century.

Present times
The public can visit the manor house as a Napoleonic musée national. The museum lies on RN 13 (route nationale 13) from Paris and bus 258 from RER A "Grande Arche" station.

Gallery
 Exterior
 Interior

Other websites

Official site
"Josephine's garden", Orient Express Magazine, Vol. 19, No. 1, by HRH Princess Michael of Kent .

Museums in France
Hauts-de-Seine

Château de Malmaison


The Daihatsu Sirion is a subcompact caur/supermini produced bi the Japanese automaker Daihatsu syne 1998 an marketit variously as the Daihatsu Storia , Daihatsu Boon, Toyota Duet an Toyota Passo.

The Sirion wis launched in 1998 an haes syne unnergane fower upgrades, ane in 2000, anither in 2001/2002, anither in 2004/2005 an anither in 2006/2007. The version o the Sirion on sale in Europe an Australie in 2005 wis first released in Japan in Juin 2004 unner the names Daihatsu Boon an Toyota Passo. Malaysian caur maker Perodua rebuilds an re badges the Sirion as the Perodua Myvi.

It effectively replaced the seemilar sized Charade, which wis produced alangside it for a year until bein axed in 1999.

Sirion

Daihatsu Sirion


Multiplication is the inverse of division, and has many uses, one of them being checking your division work.
Multiplication is an arithmetic operation for finding the product of two numbers in mathematics. It is often represented by symbols such as  and . Multiplication is the third operation in math, after addition which is the first, and subtraction which is the second. It can also be defined on number mathematical objects as well.

With natural numbers, multiplication gives the number of tiles in a rectangle, where one of the two numbers equals the number of tiles on one side, and the other number equals the number of tiles on the other side.

With real numbers, multiplication gives the area of a rectangle where the first number is the same as the size of one side, and the second number is the same as the size of the other side.

For example, three multiplied by five is the total of five threes added together, or the total of three fives. This can be written as 3 × 5 = 15, or spoken as "three times five equals fifteen." Mathematicians refer to the two numbers to be multiplied as "coefficients", or "multiplicand" and "multiplicator" separately (where Multiplicand × multiplicator = product).

Multiplication between numbers is said to be commutative—when the order of the numbers does not influence the value of the product. This is true for the integers (whole numbers), e.g. 4 × 6 is the same as 6 × 4, and also for the rational numbers (fractions), and for all the other real numbers (representable as a field in the continuous line), and also for complex numbers (numbers representable as a field in the plane). However, it is not true for quaternions (numbers representable as a ring in the four-dimensional space), vectors or matrices.

The definition of multiplication as repeated addition provides a way to arrive at a set-theoretic interpretation of multiplication of cardinal numbers. A more accurate representation is to think of it as scaling quantities. This animation illustrates 3 being multiplied by 2, giving 6 as a result. Notice that the blue dot in the blue segment of length 3 is placed at position 1, and the blue segment is scaled so that this dot is placed at the end of the red segment (of length 2). For multiplication by any X, the blue dot will always start at 1 and end at X. This works even if X is smaller than 1, or negative.

The opposite of multiplication is division.

Multiplication table

Teachers usually require their pupils to memorize the table of the first 9 numbers when teaching multiplication, so that more complex multiplication tasks can be performed.

Related pages
 Addition
 Division (mathematics)
 Square number
 Subtraction

References

Arithmetics
Hyperoperations

Multiplication


Fridtjof Wedel-Jarlsberg Nansen (  ; 10 October 1861 – 13 Mey 1930) wis a Norse explorer, scientist, diplomat, humanitarian an Nobel Peace Prize laureate. In his youth a champion skier an ice skater, he led the team that makkit the first crossin o the Greenland interior in 1888, an won internaitional fame efter reachin a record northren latitude o 86°14′ durin his Nor' Powl expedition o 1893–96. Awtho he retired frae exploration efter his return tae Norawa, his techniques o polar traivel an his innovations in equipment an claes influencit a generation o subsequent Arctic an Antarctic expeditions.

1861 births
1930 daiths
Commandeurs o the Légion d'honneur
Explorers o the Arctic
Fedrelandslaget
Franz Josef Land

Honorary Knights Grand Cross o the Ryal Victorian Order
Kara Sea
Knichts o the Order o the Dannebrog
League o Naitions fowk
Nobel Peace Prize laureates
Norse explorers
Norse Nobel laureates
Norse politeecians
Norse scientists
Fowk frae Bærum
Fowk frae Oslo
Recipients o the Cullum Geographical Medal
Rectors o the Varsity o St Andras
Rectors o varsities an colleges in Norawa
Varsity o Oslo faculty
Honorary Fellaes o the Ryal Society o Edinburgh
Honorary Members o the St Petersburg Academy o Sciences

Fridtjof Nansen


Nairobi National Park is a national park in Kenya that was established in 1946 about  south of Nairobi. It is fenced on three sides, whereas the open southern boundary allows migrating wildlife to move between the park and the adjacent Kitengela plains. Herbivores gather in the park during the dry season. Nairobi National Park is negatively affected by increasing human and livestock populations, changing land use and poaching of wildlife.
Despite its proximity to the city and its relative small size, it boasts a large and varied wildlife population, and is one of Kenya's most successful rhinoceros sanctuaries.

History

British colonists arrived in the area where the park is in the late 19th century. At this time, the Athi plains east and south of what is today Nairobi had plentiful wildlife. Nomadic Maasai lived and herded their cattle among the wildlife. Kikuyu people farmed the forested highlands above Nairobi. As Nairobi grew—it had 14,000 residents by 1910—conflicts between humans and animals increased. Residents of the city carried guns at night to protect against lions. Animals were gradually confined to the expansive plains to the west and south of Nairobi, and the colonial government set this area aside as a game reserve. Settlers from Nairobi including Isak Dinesen, author of Out of Africa, rode horses among gazelles, impala, and zebras in this reserve.

The conservationist Mervyn Cowie was born in Nairobi. Returning to Kenya after a nine-year absence in 1932, he was alarmed to see that the amount of game animals on the Athi plains had dwindled. Expanding farms and livestock had taken the place of the game. He later recalled this place as a paradise that was quickly disappearing. At this time, the area that would later become Nairobi National Park was part of the Southern Game Reserve. Hunting was not permitted in the reserve, but nearly every other activity, including cattle grazing, dumping, and even bombing by the Royal Air Force was allowed. Cowie started to campaign for the establishment of a national park system in Kenya. The government formed a committee to examine the matter.

Officially opened in 1946, Nairobi National Park was the first national park established in Kenya. Maasai pastoralists were removed from their lands when the park was created. Cowie was named as director of Nairobi National Park and held this position until 1966. In 1989, Kenyan President Daniel arap Moi burned twelve tons of ivory on a site within the park. This event improved Kenya's conservation and wildlife protection image.

Geography
The park covers an area of  and is small in comparison to most of Africa's national parks. The park's altitude ranges between . It has a dry climate. The park is the only protected part of the Athi-Kapiti ecosystem, making up less than 10% of this ecosystem. The park has a diverse range of habitats and species.

The park is located about  from the Nairobi's centre. There is electric fencing around the park's northern, eastern, and western boundaries. Its southern boundary is formed by the Mbagathi River. This boundary is not fenced and is open to the Kitengela Conservation Area (located immediately south of the park) and the Athi-Kapiti plains. There is considerable movement of large ungulate species across this boundary.

Flora

The park's predominant environment is open grass plain with scattered Acacia bushes. The western uplands of the park have highland dry forest with stands of Olea africana, Croton dichogamus, Brachylaena hutchinsii, and Calodendrum. The lower slopes of these areas are grassland. Themeda, cypress, Digitaria, and Cynodon species are found in these grassland areas. There are also scattered yellow-barked Acacia xanthophloea. There is a riverine forest along the permanent river in the south of the park. There are areas of broken bush and deep rocky valleys and gorges within the park. The species in the valleys are predominantly Acacia and Euphorbia candelabrum. Other tree species include Apodytes dimidiata, Canthium schimperiana, Elaeodendron buchananii, Ficus eriocarpa, Aspilia mossambicensis, Rhus natalensis, and Newtonia species. Several plants that grow on the rocky hillsides are unique to the Nairobi area. These species include Euphorbia brevitorta, Drimia calcarata, and Murdannia clarkeana.

Fauna

The park has a large and diverse wildlife population. Species found in the park include lion, leopard, African buffalo, black rhinoceros, giraffe, hippopotamus, spotted hyena, blue wildebeest, plains zebra, cheetah, Thomson's gazelle, Grant's gazelle, common eland, impala, hartebeest, waterbuck, common warthog, olive baboon, black-backed jackal, common ostrich, and Nile crocodile.

Herbivores, including wildebeest and zebra, use the Kitengela conservation area and migration corridor to the south of the park to reach the Athi-Kapiti plains. They disperse over the plains in the wet season and return to the park in the dry season. The concentration of wildlife in the park is greatest in the dry season, when areas outside the park have dried up. Small dams built along the Mbagathi River give the park more water resources than these outside areas. They attract water dependent herbivores during the dry season. The park is the northern limit for wildlife migrations in the dry season. The park has a high diversity of bird species, with up to 500 permanent and migratory species in the park. Dams have created a man-made habitat for birds and aquatic species.

The David Sheldrick Trust runs a sanctuary in the park that hand-rears orphaned elephant and rhinoceros calves, and later releases them back into secure sanctuaries. Orphaned and sick animals are brought to the sanctuary from all over Kenya. The sanctuary is located close to the park's main entrance. It was opened in 1963. It was set up by Daphne Sheldrick after the death of her husband David Sheldrick, the anti-poaching warden of Tsavo National Park. Nairobi National Park is sometimes called Kifaru Ark, which means "Rhinoceros Sanctuary". It is one of Kenya's most successful rhinoceros sanctuaries, and it is one of only a few parks where visitors can be certain of seeing a black rhinoceros in its natural habitat.

Conservation

Mervyn Cowie oversaw the development of several of Kenya's national parks and designed them with human visitors in mind. This emphasis helped to make tourism Kenya's primary industry. However, it exacerbated problems between the human population and wildlife. Farmers living next to the parks did not have input into the establishment of the parks. Locals received very little benefit from the game animals. Livestock is threatened by lions, and some landowners think that Kenya's wildlife is not good for them. In 1948, 188,976 people lived in Nairobi, and by 1997 the city's population had grown to 1.5 million. The park is under pressure from the city's growing population and need for farmland. People live right next to the park's boundaries, which creates human-animal conflicts. The human population also creates pollution and garbage. Effluent and industrial waste from factories located along the park's northern boundary contaminate the park's surface and ground water systems.

Treaties with the Maasai in 1904 and 1911 forced them to give up all of their northern grazing lands on the Laikipia escarpment near Mount Kenya. Some of the people that lost land there were resettled in the Kitengela area. The Maasai's pastoral life did not create any conflicts with the wildlife. Today the Kitengela's former Maasai group-ranches have been privatized and some of the land has been sold to farmers. Houses, cultivated plots, schools, shops, and bars are found on the Kitengela plains. Some of the park's revenues have been used for community projects in order for the people living on the Kitengela to benefit from the presence of the national park. Many Maasai landowners have formed the Kitengela Landowners Association, which works with the Kenyan Wildlife Service to both protect the wildlife and find benefits for the locals.

The park and the Athi-Kapiti Plains are linked by the migrations of wild herbivore populations. The plains to the south of the park are important feeding areas during the wet season. Before the city was established, herds of animals followed the rains and moved across the plains from Mount Kilimanjaro to Mount Kenya, a migration as great as the migration that takes place on the Serengeti. However, as the city grew the park became the northernmost limit of the animal's migration. Migrating animals can reach their southern pastures by travelling through the part of the Athi plains called the Kitengela. This land is very important to their migration routes, but growth in the human population and the accompanying need for land threaten to cut off this traditional migration route from the park to land further south. The park's migratory species are also threatened by changing settlement patterns, fencing, and their closeness to Nairobi and other industrial towns. These activities fragment their ecosystems and occupy their habitat.

Since 2005, the protected area is considered a Lion Conservation Unit.

Tourism and education
Nairobi National Park is the main tourist attraction for visitors to Nairobi. Visitor attractions include the park's diverse bird species, cheetah, hyena, leopard, and lion. Other attractions are the wildebeest and zebra migrations in July and August, the Ivory Burning Site Monument, and the Nairobi Safari Walk and animal orphanage. Inhabitants of Nairobi visit the park and thousands of Kenyan children on school field trips visit the park each week.

The park's Wildlife Conservation Education Centre has lectures and video shows about wildlife and guided tours of the park and animal orphanage. These tours are primarily, but not exclusively, to educate schools and local communities. There has been criticism about animals' housing, and they now have more spacious housing in a more natural environment. The Kenya Wildlife Service has created a Safari Walk that highlights the variety of plants and animals that are in Kenya, and how they affect Kenya's population.

Bibliography

References

External links
Kenya Wildlife Service – Nairobi National Park

National parks of Kenya
Protected areas established in 1946
Nature conservation in Kenya
Tourist attractions in Nairobi
Northern Acacia-Commiphora bushlands and thickets

Nairobi National Park