Gibson Dokyi Ampaw (born 25 September 1929, date of death unknown) was a Ghanaian lawyer and politician. He was a minister of state in the second republic.

Early life and education
Ampaw was born on 26 September 1929 at Kukurantumi, East Akim District in the Eastern Region.
He had his secondary education at Abuakwa State College, Kibi. He attended Fourah Bay College, Sierra Leone and the University of London, London where he was called to the bar at Lincoln's Inn.

Career
Ampaw began his career as a teacher at his alma mater Abuakwa State College. He was later appointed secretary of the Akyem Abuakwa State Council, and also taught at Wilberforce Memorial. He ventured into legal practice for eleven years as a barrister-at-law. Prior to politics he was a member of the board of directors of the Ghana Commercial Bank; he was a member of the bank's delegation which went to Lome, Togo to explore the possibility of opening a branch of the bank there. He also held directorship in various companies including Trans-Africa Engineering and Motor Industry (Ghana) Ltd., Susco Diamond Company, Accra Water Distillery Company and Industrial Agencies Ltd.

Politics
From 1969 to 1972 Ampaw was the member of parliament representing Abuakwa. He was appointed Minister for Health in 1969 and he served in that capacity until 1971.

Personal life and death
Ampaw was married with seven children. He was a Christian and his hobbies included football, volleyball, music and walking.

Ampaw died prior to 2015.

See also
Minister for Health (Ghana)

References

1929 births
Year of death missing
20th-century Ghanaian lawyers
Ghanaian MPs 1969–1972
Abuakwa State College alumni
Fourah Bay College alumni
Alumni of the University of London
Ghanaian people

Gibson Dokyi Ampaw


Triops cancriformis,  European tadpole shrimp or tadpole shrimp is a species of tadpole shrimp found in Europe to the Middle East and India.

Due to habitat destruction, many populations have recently been lost across its European range, so, the species is considered endangered in the United Kingdom and in several European countries. In captivity they commonly grow up to ; in the wild they can achieve sizes of .

In the UK, there are just two known populations: in a pool and adjacent area in the Caerlaverock Wetlands in Scotland, and a temporary pond in the New Forest. The species is legally protected under Schedule 5 of the Wildlife and Countryside Act 1981 (as amended).

Fossils from the Upper Triassic (Norian) of Germany, around 237 million years old have been attributed to this species as the subspecies T. cancriformis minor, due to their great similarity to modern day members of the species. However, later research showed that their ontogenetic growth was quite different from the living species, and they were better considered a distinct species, "Notostraca" minor, with an uncertain position within Notostraca. Genetic evidence also indicates that T. cancriformis only diverged from other Triops species around 23.7–49.6 million years ago.

Life cycle
Triops cancriformis has a very fast life cycle, and individuals become mature in about two weeks after hatching. Their populations can be gonochoric, hermaphroditic or androdioecious. The latter is a very rare reproductive mode in animals, in which populations are made of hermaphrodites, with a small proportion of males. Due to this lack of males, early researchers thought Triops were parthenogenetic. The presence of testicular lobes scattered amongst their ovaries confirmed they were in fact hermaphroditic. Fertilized females or hermaphrodites produce diapausing eggs or cysts, able to survive decades in the sediment of the ponds and lakes they inhabit. These eggs are resistant to drought and temperature extremes.

Taxonomic history
In 1801, Louis Augustin Guillaume Bosc made the first officially recognised species description of Triops cancriformis. He named this species Apus cancriformis. Other authors used the name Apus cancriformis over the years but often with the wrong original author of this name. The genus name Apus was pre-occupied by a genus of birds (described in 1777), rendering the name invalid for the tadpole shrimp.

In 1909, Ludwig Keilhack used the correct name "Triops cancriformis (Bosc)" in a field identification key of the freshwater fauna of Germany. He took up the genus name proposed by Schrank and suggested that the genus name Apus be replaced with Triops Schrank since Apus had been used since 1777 as the genus name of some birds (commonly known as swifts). However, other authors disagreed with him and the controversy continued until the 1950s.

In 1955, Alan Longhurst provided the original author of T. cancriformis as "Triops cancriformis (Bosc, 1801)" with a full history of synonymy to support it. This was in a taxonomic review of the Notostraca that also supported using the genus name Triops instead of Apus. In 1958, the International Commission on Zoological Nomenclature (ICZN) recognised the name Triops cancriformis (Bosc, 1801–1802) (ICZN name no. 1476) as officially the oldest. They also recognised the genus name Triops Schrank instead of Apus. They followed Longhurst in these decisions.

Human uses

Although members of the genus Triops usually have no economic importance, the Beni-kabuto ebi albino variant of Triops cancriformis has been used to control mosquitoes and weeds in Asian rice fields.

Triops cancriformis is the second most common species raised by hobbyists next to Triops longicaudatus. They are particularly valued for their lower hatching temperature and somewhat longer lifespan as well as potentially larger size.

References

Taxa named by Louis Augustin Guillaume Bosc
Crustaceans described in 1801
Notostraca
Crustaceans of Asia
Crustaceans of Europe
Extant Late Triassic first appearances
Norian species first appearances
Rhaetian species
Hettangian species
Sinemurian species
Pliensbachian species
Toarcian species
Aalenian species
Bajocian species
Bathonian species
Callovian species
Oxfordian species
Kimmeridgian species
Tithonian species
Berriasian species
Valanginian species
Hauterivian species
Barremian species
Aptian species
Albian species
Cenomanian species
Turonian species
Coniacian species
Santonian species
Campanian species
Maastrichtian species
Danian species
Selandian species
Thanetian species
Ypresian species
Lutetian species
Bartonian species
Priabonian species
Rupelian species
Chattian species
Aquitanian species
Burdigalian species
Langhian species
Serravallian species
Tortonian species
Messinian species
Zanclean species
Piacenzian species
Gelasian species
Calabrian species
Ionian species
Tarantian species
Holocene species

Triops cancriformis


A foldable phone (also known as a foldable smartphone) is a smartphone that can be folded. Some foldable phones use multiple touchscreen panels on a hinge, while others use a flexible display.

Concepts of such devices date back as early as Nokia's "Morph" concept in 2008, and a concept presented by Samsung in 2013 (as part of a larger set of concepts using flexible OLED displays). The first commercially available folding smartphones with OLED displays were sold in November 2018.

Photos

Smartphones

Foldable phone


The River Dee Ferry Boat Disaster occurred on 5 April 1876.  Thirty two people drowned in the mouth of the River Dee, Aberdeenshire, Scotland when their ferry boat capsized.  Overcrowding, fast flowing current and a poorly spliced wire rope were blamed.

Context
The city of Aberdeen lies at the mouth of the River Dee in North East Scotland.  This is a tidal part of the river and can be subject to powerful currents.  In 1876 the Royal Burgh of Torry was distinct from Aberdeen and was found on the south bank of the river.  Aberdeen lay on the north bank.  In 1891 Torry was incorporated into the city of Aberdeen.

The ferry route was a busy and profitable route between the Pocra Quay on the North and Torry on the south.  It had operated for centuries.  At the time of the accident, the big ferry boat was operated by a pulley system, attached by a rope to each river bank. This allowed it to be pulled across the river without the need for an engine, sails or rudder on the boat.  Other boats continued to transport passengers across the route, particularly on busy days.  The wire-boat was crossing the new channel of the River Dee where the current could be faster.

The wire ferry boat was built by William Hall, ship and boatbuilder with dimensions
of 25 feet length, 8 feet 10 1/2 inches width and 2 feet 4 inches in depth. It was fitted with a large wheel and two friction rollers for the wire that was strung across the river and would carry eight tons.  When tested with sixty men on board she was stable in the water, but there was no room for anyone to sit and was therefore toploaded.  Oars and rowlocks were available on board.

The ferry was licensed by the city council to carry thirty two people, however this was an old agreement and had not been updated for the new, larger wire-boat.

The disaster

Wednesday 5 April was a Sacramental Fast in the city and the weather was also fine.  This encouraged many people to visit the fair in Torry and the Bay of Nigg, therefore crossing the River Dee by ferry or by bridge further up river.

After several days of rain, the river was swollen and fast flowing.  Snow melt may also have contributed.  The previous day the wire-boat was not run for a time due to the fast current, and journeys were made by row boats instead.

The boat had already crossed the river a number of times on 5 April.  On its final journey many people pushed to get on board at the north bank.  Policemen had been drafted in by Alexander Kennedy, the tacksman and leaseholder of the ferry route because the day was expected to be busy.  They were to help with the crowds, but their role did not include preventing overcrowding on the boat itself.  This was agreed to be responsibility of the tacksman.  There was no "tumult or breach of the peace" among the crowds.

There were normally two ferryman on the boat for each journey.  On the fateful crossing, William Masson, the more experienced of the two, was concerned about the overcrowding and the speed of the current.  He testified that he thought the wire-boat would be laid up for about an hour to allow the current to slow when the tide slackened.  He also reported that he raised concerns with Kennedy about overcrowding, but Kennedy claimed not to have heard.  Masson went to get his colleague a drink of water, and on his return the boat was already crossing the river.  It was the only crossing that day that he did not go on the boat.

Seventy six people were on the ferry when it entered the river.  It began to list as it moved mid-stream and into the faster current.  Witnesses reported twice being asked to move around to counter the imbalance.  The wire became slack from the Torry side.  When this was pulled up the boat jerked and the wire snapped at a poorly made splice.  This movement caused the capsize of the ferry.

Some of the passengers were able to swim to safety.  One woman and others were rescued by the woman's husband in his small yawl.  He had launched because he was concerned about the state of the ferry and felt catastrophe was likely.  Other small craft came to the aid of those in the water, but the larger ferry boats were too high on the beach to be launched quickly.

Thirty two people died in the tragedy.  Most were from Aberdeen, and ranged in age from nine to fifty years old.  Forty four people were rescued.  A full list of missing and rescued people was published in the Aberdeen Journal on 12 April.

Inquiry

A public inquiry was held in Aberdeen by the Board of Trade.  This was the first such inquiry held in Scotland and was chaired by Captain Harris of the Royal Navy.  It was well attended by members of the public.  Witnesses reported that the river was flowing very fast, and that the wire-boat was more at risk than those being rowed across the water.  The matter of overcrowding was also felt to be significant, but the poorly spliced wire was perhaps ultimately to blame.

Aftermath

A fund was set up to support those affected.  Funds were donated from subscriptions and from fundraising.

There had been plans for some time for a new bridge across to Torry but the final impetus was provided by the disaster and Queen Victoria Bridge was formally opened on 2 July 1881.

The bridge was partly funded by public subscription and partly by the Corporation of Aberdeen Council, and provides direct access from Torry into the heart of Aberdeen.

A plaque commemorating those who died in this disaster was erected on the bridge in 2005.

References

See also
 List of United Kingdom disasters by death toll

1870s in Aberdeen
Shipwrecks in rivers
Maritime incidents in April 1876
1876 in Scotland
Transport disasters in Scotland
Shipwrecks of Scotland
April 1876 events

River Dee ferryboat disaster


"Long Time Coming" is the fourth season finale of the American television drama series Homeland, and the 48th episode overall. It premiered on Showtime on December 21, 2014.

Plot
With Lockhart's resignation as director imminent over the downbeat events in Pakistan, Saul (Mandy Patinkin) explores avenues back into the CIA, possibly as director. A potential obstacle is the video Haissam Haqqani recorded with Saul as a hostage, which, if publicized, would make Saul damaged goods politically.

Dar Adal (F. Murray Abraham) informs Saul that he made a deal with Haqqani. In exchange for Haqqani agreeing to no longer harbor terrorists in Afghanistan, the CIA took Haqqani off their "kill list". Saul is offended that such a deal was made and that Haqqani cannot be trusted to keep his word. Adal presents a memory card containing the video, given to him by Haqqani, with the assurance that Saul no longer needs to worry about it surfacing. He invites Saul to come back and lead the CIA.

After their father's death, Carrie (Claire Danes) and Maggie (Amy Hargreaves) receive a surprise visit from Ellen Mathison (Victoria Clark), their mother who has been absent for 15 years. Carrie is hostile to her and kicks her out of the house immediately.

Carrie leads a eulogy for her father Frank at the funeral. There, she is reunited with Quinn (Rupert Friend), who managed to get out of Pakistan with the help of German Intelligence. After a post-funeral reception, Carrie and Quinn share a passionate kiss. Carrie backs off and warns that any relationship with her can only end badly. Quinn says he wants to leave the CIA but won't be able to stay out without her help; he asks her to think about it and leaves.

Quinn is approached by an associate, Rob (Mike McColl), who presents him with a new assignment: the assassination of three high-value IS (ISIL) targets in Aleppo, Syria. Quinn refuses the assignment, saying that he is quitting. Rob claims that the mission is 20% less likely to be successful without him, and tries to manipulate him into it by having him send the other associates' letters to their loved ones, in case the mission goes badly, but Quinn eventually refuses. After a phone call with Carrie, Quinn assumes that she is going to refuse his proposal. He accepts the mission just as the assassination team is about to leave, after having written his own letter, addressed to Carrie.

Carrie has second thoughts and tracks down Ellen, wanting answers for why she abandoned the family. Ellen confesses that she was a habitual adulterer, and after she became pregnant from another man, she decided to cut ties with the Mathisons. Carrie is taken aback by this, having always had the belief that her father's bipolar condition was what made their marriage untenable.

Carrie tries to call Quinn but only finds that his number is out of service, after which she visits Adal, demanding to be put in contact with Quinn, but Adal says that Quinn has gone on the mission in Syria and cannot be reached. Carrie confronts Adal with the knowledge that he met Haqqani in Islamabad. She asserts that Saul would never endorse a deal with Haqqani which would dishonor all of their fallen allies at the embassy. Adal tells her to ask Saul herself, revealing that Saul is outside on the deck. Carrie looks at Saul, realizing that he did agree to the deal, and leaves without saying a word to him.

Production
The episode was directed by executive producer Lesli Linka Glatter and written by executive producer Meredith Stiehm.

Reception

Critical response
The review aggregator website Rotten Tomatoes reported a 100% approval rating from critics based on 12 reviews. The website's consensus reads, "Subverting expectations, "Long Time Coming" makes for a smart, sharp, and satisfyingly subdued finale for an excellent season of Homeland."

Cory Barker of TV.com said the finale "offered a really strong mix of somber reflection and intrigue for the future", adding that Meredith Stiehm's script was "particularly well-constructed".

Joshua Alston of The A.V. Club gave a "B−" grade, saying that the episode had problems with its pacing, while also observing there was "a genuine thoughtfulness lent to this episode".

IGN's Scott Collura rated the episode a 9.0 out of 10, and wrote "Season 4 ended on a quiet, reflective cliffhanger, a nice change of pace for the series".

Accolades
F. Murray Abraham was nominated for the Primetime Emmy Award for Outstanding Guest Actor in a Drama Series for this episode.

Ratings
The original broadcast was watched by 1.92 million viewers.

In IMDb it is, however, one of the lowest rated episodes with only 5.7/10.

References

External links
 "Long Time Coming" at Showtime

2014 American television episodes
Homeland (season 4) episodes
Television episodes directed by Lesli Linka Glatter

Long Time Coming (Homeland)


Noboru Kaji (鍛冶昇, Kaiji Noboru, August 16, 1931 {age 89} - ) is Japanese television director, film director and producer. He was born in Kuwana City, Mie Prefecture and is a members of the Directors Guild of Japan and the All Nippon Producers Association of Japan.

History
Kaji graduated from Keio University, Department of French Studies in 1945. After joining the assistant director department of Nikkei Photo Studio, he mainly worked as an assistant director for Eisuke Takizawa, Kon Ichikawa, and Buichi Saito. In 1965, he made his directorial debut in the TV film "Beyond the Mountains". Kaji became director in 1966 with his first film debut, Miss Oyuki. In 1969, Kaji became left Nikkatsu and joined variety of television studios.

Movies and television

 All filmography on IMDb

1931 births
Living people
Japanese movie directors
People from Mie Prefecture

Noboru Kaji


The Kaohsiung Mosque () is a mosque in Lingya District, Kaohsiung, Taiwan. It is the second mosque to be built in Taiwan after Taipei Grand Mosque in Taipei.

History

First building

Kaohsiung Mosque was built in 1949 in Taiwan by Muslim nationalists after their defeat against the communists in the Chinese civil war. In the beginning, Muslim public officers worked with the Kuomintang government to suggest the construction of a new mosque in Taiwan and started to raise funds from January 1949. Initially, they rented a 270 square meters of space at 117 Wufu 4th (五福四) Road in Yancheng District as a temporary location.

Second building
Due to the limited space available at 117 Wufu 4th Road, they moved to a 460 square meters Japanese wooden style building at 196 Linsen 1st (林森一) Road in Sinsing District in 1951. The main prayer hall area was 135 square meter. With the growing number of Muslim worshipers, they started to raise funds for the new mosque. In October 1988, the land of the old mosque were sold and the money they received was used to finance the construction of the new mosque. 196 Linsen 1st Road now houses FarEasTone customer care service center.

Current building

In February 1990, they finally moved the mosque to the current bigger site and better equipped building to accommodate their growing numbers of Muslims located at 11 Jianjun (建軍) Road in Lingya District. Construction started on 17 December 1990, completed in late December 1991 and it was opened in April 1992. It costed US$1,900,000.

Architecture

Kaohsiung Mosque is a three-story building that features a large Middle Eastern vault. The design of the prayer hall, nooks, corners and components of the buildings are based on traditional mosques in the Middle East. The building covers an area of 2,657 square meters.

The first floor is the male and female dormitories, female prayer room and female activity center. The second floor is the main prayer hall, study center for Arabic language and Islamic culture display room. The third floor is the guest room, youth activity center, office and kitchen. The mosque also features the imam office, administration office, library and ablution area.

Beside the mosque there are some Halal restaurants owned by Muslim people.

Transportation
Kaohsiung Mosque is accessible within walking distance North from Weiwuying Station of the Kaohsiung MRT.

See also
 Islam in Taiwan
 Chinese Muslim Association
 Chinese Muslim Youth League
 List of mosques in Taiwan

References

External links

 YouTube - Kaohsiung Mosque
 TouTube - 53rd Anniversary of Kaohsiung Mosque

1949 establishments in Taiwan
Mosques in Taiwan
Mosques completed in 1992
Rebuilt buildings and structures in Taiwan
Religious buildings and structures in Kaohsiung

Kaohsiung Mosque


Manning control is a policy in the British Army that allows the force to terminate the service of soldiers after 3, 6, 9, 12 or 15 years' service to maintain the balance of age and capability within the force and ensure that there are opportunities for talented individuals to move through the ranks. The policy has been criticised as a way of dismissing committed and loyal soldiers and to avoid providing suitable pensions or redundancy compensation. During the seven year period it is alleged the Manning Control policy was abused, it is estimated as having saved 6.3 billion pounds in service pension commitments.

Motivation

Manning control was created to allow the army to maintain a balance of experience and to ensure that there were opportunities for talented soldiers to progress through the ranks. It was originally designed to review soldiers' careers at six, nine and 12-year points of service and to free up the promotional logjam in the junior NCO ranks of corporal and lance-corporal. If a soldier was not progressing through the ranks they may be redeployed or dismissed. The regulations are defined in para 9.413 of Queen's Regulations 1975. A similar system is used by the United States Armed Forces, which insists that certain ranks be held for no longer than a set amount of time, with lack of promotion in that time being used as grounds for dismissal.

History
Manning Control was first introduced in the late 1950s to reduce the numbers of soldiers in the British Army after conscription ended. It was suspended in the 1970s and 80s. The policy resumed in 1993 after 34,600 redundancies in the UK Armed Forces with almost half from the army taking redundancy after the Cold War. The Territorial Army (TA) was also cut from 57,000 to around 40,000 people.

The redundancies caused under-manning in various trades and a huge black hole in the Ministry of Defence (MOD) budget as many more soldiers opted for the attractive redundancy package than expected. Weeks later, soldiers who had taken the redundancy package were back in uniform at the request of the MOD for a short period, to ameliorate what was hoped to be a temporary manpower shortage. The contract used was an S/Type contract used primarily for the TA soldier and called a Type S contract if a TA member wished to serve with a regular battalion.

Soldiers who joined the Army in the 90s signed on for 22 years, with an option to leave after three, six or nine years. At the end of their 22 years, they receive an immediate pension for life.

Lists of soldiers subject to Manning Control were being sent by APC Glasgow, the Army administrative wing, even when there was a well reported shortfall in Army manning. Soon more and more soldiers were falling victim to the "Brown envelope" as it was known. Soldiers who are regarded as excellent in their reports were pressured into leaving the Army "voluntarily" or signing a new "S-type engagement" contract and giving up the prospect of an immediate pension when they left.

Forms such as the AFB130A application against the soldiers discharge were negated from the process, preventing the soldier from making a representation against the Manning Control order until it was too late.

The absence of the form also hid the real number of soldiers subject to Manning Control from the Defence Analytical Services Agency as most soldiers would "jump ship" rather than it be known on their record of service that they were forced out. This was later admitted by Geoff Hoon the secretary of state for defence in a letter to Paul Keetch the Liberal Democrat defence spokesman.

Controversy
A soldier from the Parachute Regiment, Corporal Paul Biddiss, was told in November 1999 by his Company Commander, Major Mike Nott that he would be manning controlled. Its alleged in court papers the soldiers application to see his Commanding Officer Lt Col Kennett to seek redress was blocked. He refused to sign off his old contract as it was alleged he should never have been subject to the policy; it is believed he was the first soldier to refuse. He won his fight against the system and is still a serving soldier. This was the turning point for Manning Control due mainly to the treatment Cpl Biddiss and his family were alleged to have endured during the Manning Control process. This generated media attention to what was until then an unknown system of mass discharging of soldiers, allegedly for their pension rights.

On 29 Apr 2002, Michael Smith, defence correspondent of The Daily Telegraph, Tom Newton Dunn, defence editor of the Daily Mirror and Andrew Gilligan from the Radio 4 Today programme, publicized the case of Cpl Paul Biddiss, in a combined effort and with the campaigning solicitor Thomas Reah and Private Investor Dave Howels. Howels later went on to help establish the British Armed Forces Federation under the leadership of Douglas Young.

Tom Reah campaigned for the change in pension rights for the partner of a SAS soldier who was killed rescuing British hostages in Sierra Leone. The Liberal Democrats defence spokesman Paul Keetch called for the immediate suspension of the scheme, known as "manning control" and an inquiry into its administration. Mr Breed from the Liberal Democrats defence team stated that

During the next few months more and more stories were being reported about alleged abuse of the system by former soldiers. During Parliamentary questions the Ministry of Defence admitted that hundreds of medically unfit soldiers were thrown out of the Army rather than being given medical discharges, in an apparent contravention of its own rules. The Army admitted it had used Manning Control to throw out soldiers who should have been Medically Discharged. The admission came in a written answer from Adam Ingram, the Armed Forces minister, who said 259 soldiers, who were medically downgraded to a point where they could no longer carry out their roles, had been sacked since 1997.

A number of the medically unfit soldiers were sacked under the "manning control" system that allowed the Army to discharge soldiers it did not want. Medically Discharged. It was used to discharge hundreds of soldiers who had done nothing wrong, in an apparent attempt to ensure they did not qualify for an immediate pension. An unnamed serving soldier told Channel 4 News he believed the Army was forcing servicemen to "jump before they are pushed" in a bid to save money".

The Army was facing a class action by hundreds of former soldiers alleging that they were sacked or forced out under the manning control system to stop them attaining the length of service that would have entitled them to an immediate pension. Soon after, Manning Control was suspended but it is expected to be reintroduced, raising questions as to whether soldiers wounded in Afghanistan will find themselves "brown-enveloped".

In December 2007, BAFF discovered after an investigation by Dave Howels a plan to sack Gurkhas early to reduce their pension rights using Manning Control. The Ministry of Defence (MoD) is facing legal action over plans to cut the pensions of Gurkhas by sacking them three years before they are due to leave the army. The move, which means the MoD will avoid having to pay an ordinary Gurkha soldier more than £200,000, is to be challenged in the courts by the British Armed Forces Federation (BAFF).

When Bill Rammell, the Secretary of State for Defence, was asked in parliament how many soldiers subject to manning control are (a) awaiting discharge and (b) have been discharged since 2007, he responded "No soldiers have been discharged under Manning Control Points since 2002, and no soldiers are awaiting discharge".

Prime Minister David Cameron, answering MPs' questions following his Statement on the SDSR, gave the assurance that the resulting reductions in the numbers of service personnel would not involve the use of manning control instead of "proper redundancy payments". Against a historic background of injustice to some individuals during earlier times of financial stringency and forces downsizing, BAFF welcomed this important confirmation by the PM and looked to the MoD and service authorities to ensure that it is not overlooked in practice.

See also
Queen's Regulations for the Army 1975 Paragraph 9.413
Up or out

References

External links
Media
 https://www.telegraph.co.uk/news/uknews/1402899/Army-corporals-forced-out-to-save-pension-cash.html
 https://web.archive.org/web/20031020224701/http://www.dircon.co.uk/info/_members/breakingranks/BR_030.PDF
 http://www.heraldscotland.com/sport/spl/aberdeen/soldiers-lined-up-for-sacking-while-in-iraq-row-brews-over-manning-control-rules-1.92208

Hansard
 https://publications.parliament.uk/pa/cm200304/cmhansrd/vo040430/text/40430w03.htm
 https://publications.parliament.uk/pa/cm200203/cmhansrd/vo021127/text/21127w19.htm
 https://publications.parliament.uk/pa/cm200203/cmhansrd/vo021216/text/21216w02.htm
 https://publications.parliament.uk/pa/cm200304/cmhansrd/vo040122/debtext/40122-19.htm
 https://publications.parliament.uk/pa/cm200304/cmhansrd/vo031210/halltext/31210h05.htm
 https://publications.parliament.uk/pa/cm200203/cmhansrd/vo031016/debtext/31016-17.htm
 https://publications.parliament.uk/pa/cm200910/cmhansrd/cm100222/text/100222w0002.htm

British Army

Manning control


James Scorgie Meston, 1st Baron Meston  (12 June 1865 – 7 October 1943), was a prominent British civil servant, financial expert and businessman. He served as Lieutenant-Governor of the United Provinces of Agra and Oudh from 1912 to 1918.

Meston was the younger son of James Meston, of Aberdeen, and his wife Jane (née Scorgie). He was educated at Aberdeen Grammar School, University of Aberdeen,University of Oxford where he achieved high distinction in the Mathematics Tripos, and passed the Indian civil service examination in 1883. He was posted to the North-Western Provinces and Oudh in 1885 (which later became the United Provinces of Agra and Oudh), where he was director of land records between 1897 and 1899 and financial secretary to the government between 1899 and 1903. From 1905 to 1906 he briefly left India to act as an adviser to the Cape Colony and Transvaal governments in South Africa.

After his return to India in 1906, Meston was secretary to the finance department of the government of India until 1912, when he was appointed Lieutenant-Governor of the United Provinces of Agra and Oudh. He remained in this position until 1918, when he became finance member of the Viceroy of India's executive council. Problems with his eyesight forced him to resign from this post the following year. In 1917, along with Sir Satyendra Prasanno Sinha and Maharaja Ganga Singh, he assisted the Secretary of State for India in representing India in the Imperial War Cabinet and Conference.

After the war, Meston, along with Lionel Curtis, was the main designer of the Institute of International Affairs, and served as chairman of its first governing body from 1920 to 1926, of its publications committee and of the editorial board of International Affairs. Apart from this Meston was also vice-chairman of the Supervisory Commission of the League of Nations. He sat on the Liberal benches in the House of Lords and served as President of the Liberal Party organization. He was also involved in business and served as chairman and as a board member of several companies.

Meston was made a CSI in 1908 and a KCSI in 1911 and in 1919 he was further honoured when he was raised to the peerage as Baron Meston, of Agra in the Indian Empire and Dunottar in the County of Kincardine. He served as President of the Royal Statistical Society from 1932 to 1934. He served as President of the Geographical Association in 1934. He received the Scottish Geographical Medal from the Royal Scottish Geographical Society in 1934, presented by the Duke of York.

He married Jeanie, daughter of James McDonald, in 1891. They had two sons, of which the eldest died in childhood. Lord Meston died in October 1943, aged 78, and was succeeded in the barony by his only surviving son Dougall. Lady Meston died in 1946. Meston Road in Kanpur is named in his honour.

Notes

References
Legg, L. G. Wickham; Williams, E. T (editors). The Dictionary of National Biography: 1941-1950. Oxford University Press, 1959.
Kidd, Charles, Williamson, David (editors). Debrett's Peerage and Baronetage (1990 edition). New York: St Martin's Press, 1990,

1865 births
1943 deaths
People from Aberdeen
Barons in the Peerage of the United Kingdom
Chairs of the Liberal Party (UK)
Presidents of the Liberal Party (UK)
Presidents of the Royal Statistical Society
Knights Commander of the Order of the Star of India
British civil servants
Alumni of the University of Aberdeen
British businesspeople
Barons created by George V
British people in colonial India

James Meston, 1st Baron Meston


The Zeroth Law of Thermodynamics says that if a change to the temperature(T) from one object (for example 'A') changes the temperature of another object ('B'), and a change to the temperature of 'B' changes the temperature of 'C' (a third object), then a change to the temperature of 'A' will mean a change to the temperature of 'C'. Heat naturally flows from areas that are hot to areas that are cold.

More simply:

It is called the zeroth (0th) law of thermodynamics because it was discovered after the others, but scholars thought it was more important so they wanted to give it a number before the other laws.

Related pages
First law of thermodynamics
Second law of thermodynamics
Third law of thermodynamics
Thermodynamic equilibrium

Thermodynamics
Laws of physics

Zeroth law of thermodynamics


Heteromyinae is a subfamily of rodents in the family Heteromyidae, commonly known as spiny pocket mice. It contains a single extant genus, Heteromys, as well as the extinct genera Diprionomys and Metaliomys. Heteromys was recently enlarged by inclusion of the members of formerly recognized heteromyine genus Liomys, which was found to be paraphyletic.

Taxonomy
Heteromyinae is the sister group of Perognathinae; the two are estimated to have split about 22-23 million years (Ma) ago. The most recent common ancestor of extant heteromyines is thought to have lived 12-15 Ma ago; the basal species in the subfamily is H. salvini.

References

Heteromyidae
Taxa named by John Edward Gray
Mammal subfamilies

Heteromyinae


The Teatro Carlo Felice is the principal opera house of Genoa, Italy, used for performances of opera, ballet, orchestral music, and recitals. It is located on the side of Piazza De Ferrari.

History

The hall is named for King Carlo Felice, and dates from 24 December 1824, when the Most Excellent Department of Theatres was established. On 31 January 1825, local architect Carlo Barabino submitted his design for the opera house which was to be built on the site of the church of San Domenico. The Dominican friars were moved elsewhere without delay or ceremony, and the first stone of the new building was laid on 19 March 1826.

The inaugural performance of Bellini's Bianca e Fernando took place on 7 April 1828, even though the structure and decoration were not quite finished. The auditorium accommodated an audience of about 2,500 in five tiers (each with 33 boxes), a gallery above, and standing room in the orchestra pit. The acoustics were considered among the best of the time. In 1829 the Scuola Gratuita di Canto (now the Genoa Conservatory) was established to train singers for opera performance at the theatre.

For nearly forty years from 1853, Verdi spent the winter in Genoa, but he had few strong professional ties with the Teatro Carlo Felice. In 1892, Genoa commemorated the 400th anniversary of Columbus' discovery of America and to celebrate the occasion the Carlo Felice was renovated and redecorated at a cost of 420,000 lire (nearly £17,000). Verdi was approached to compose a suitable opera, but he declined the honour, making the excuse that he was too old. Instead, Alberto Franchetti's opera Cristoforo Colombo premiered at the Carlo Felice on 6 October 1892.

The hall was altered many times in the years 1859–1934, and remained remarkably unscathed by war until 9 February 1941 when, during Operation Grog, a shell fired by a British warship hit the roof, leaving a large hole open to the sky and destroying the ceiling of the auditorium which had been a unique example of 19th-century rococo extravagance, its main feature being a wide circle of angels, cherubs and other winged creatures in brightly painted high relief.

Further damage was sustained during the aerial bombing of Genoa. On 5 August 1943 incendiary bombs started a backstage fire which destroyed all scenery and wooden fittings, but did not reach the main auditorium. Additional damage was caused by looters who stripped the back of the theatre of every possible scrap of metal they could find. Finally, an air raid in September 1944 caused the destruction of the front of the theatre leaving virtually only the outside walls and the corridors behind the tiers of boxes standing. What had been the most richly beautiful of opera houses had become a skeleton of bare walls and roofless porticos.

After the war opera seasons were held for over forty years in an emergency venue, at the Cinema Teatro Margherita, later transformed into a department store

Reconstruction plans began immediately after the war's close. The first design by Paolo Antonio Chessa (1951) was rejected; the second by Carlo Scarpa was approved in 1977 but brought to a halt by his untimely death. Aldo Rossi ultimately provided today's design, in which portions of the original facade have been recreated but the interior is entirely modern. The hall officially reopened in June 1991, with a main hall holding up to 2,000 seats and a smaller auditorium holding up to 200 seats.

The theatre is the main location of the concert seasons of Giovine Orchestra Genovese, a concert society founded in Genoa in 1912.

Gallery

See also
 Music of Liguria

References

External links
 Teatro Carlo Felice website

Buildings and structures completed in 1824
1824 establishments in Italy
Opera houses in Italy
Concert halls in Italy
Buildings and structures in Genoa
Culture in Genoa
Tourist attractions in Genoa
Theatres completed in 1828
Theatres in Liguria
Music of Liguria
Music venues completed in 1828
1824 establishments in the Kingdom of Sardinia
19th-century architecture in Italy

Teatro Carlo Felice


Shadow libraries are online databases of readily available content that is normally obscured or otherwise not readily accessible. Such content may be inaccessible for a number of reasons, including the use of paywalls, copyright controls, or other barriers to accessibility placed upon the content by its original owners. Shadow libraries usually consist of textual information as in electronic books, but may also include other digital media, including software, music, or films.

Examples of shadow libraries include Anna's Archive, Library Genesis, Sci-Hub and Z-Library, which are popular book and academic shadow libraries and may be the largest public libraries for books and literature.

Motivation

One of the primary motivations behind the creation of shadow libraries is to more readily disseminate academic content, especially papers from academic journals. Academic literature has become increasingly expensive, as costs to access information created by scholars have risen dramatically in recent years, especially the cost of books. The term serials crisis has emerged to describe this ongoing trend.

Conversely, the same motivation behind the serials crisis has also given rise to a concerted international political movement to make academic knowledge free or very cheap, known as the Open Access movement. The Open Access movement strives to establish both journals that are free to access (known as open access journals) and free-to-access repositories of academic journal papers published elsewhere. However, many open access journals require academics to pay fees to be published in an open access journal, which disincentives academics from publishing in such journals.

A tertiary motivator for the establishment of shadow libraries is the tacit endorsement by many academics of such efforts. Academics are rarely compensated by publishers for their work, regardless of whether their work is published in an open access journal or a conventionally priced journal. Thus, there is now little incentive for academics to disavow shadow libraries. Furthermore, shadow libraries actually greatly increase the impact of the academics whose work is available within shadow libraries. According to one study from Cornell University, articles that are on Sci-Hub receive 1.72 times as many citations as articles from journals of similar quality that are not available on Sci-Hub.

Legal status
Content hosted by some shadow libraries may be hosted without the consent of the original owners of the material. This may make some shadow libraries illegal; however, as researchers are not required to disclose the means by which they access academic material, it is difficult to monitor for the use of illegally accessed academic papers. Furthermore, not all authors agree with trying to compromise access to shadow libraries, including the Z-Library, and at least one author, Alison Rumfitt, has come to defend maintaining access to such libraries.

The legality of directing individuals to shadow libraries is broadly undetermined. There is currently no consensus among legal authorities in the United States and Europe as to what extent advertising shadow libraries constitutes a criminal offense. There are currently no settled cases determining whether it is permissible by academics to directly provide links to shadow libraries, though threats of legal action by academic publishers regarding such references have occurred in isolated incidents. Legal action against researchers remains uncommon.

While most academics are not penalized for distributing their published works independently and freely (therefore obviating the need for shadow libraries in the first place), there are reports of academic publishers threatening such academics with legal action.

Used resilience technologies
Shadow libraries (or their content databases) make use of BitTorrent (mainly for database dumps), dark web and IPFS technologies to increase their resilience or distribute loads. In the case of Anna's Archive, the software is developed and made accessible as open source software, enabling code development by any volunteer and mirrors or forks, with the site claiming that "if we get taken down we'll just pop right up elsewhere, since all our code and data is fully open source".

See also

 Anna's Archive
 Guerilla Open Access Manifesto
 #ICanHazPDF (hashtag)
 Intellectual property infringement
 Library Genesis
 Open access
 Open Library
 Sci-Hub
 Z-Library

References

Intellectual property activism
Online databases
Open access (publishing)
Types of library

Shadow library


One for Sorrow is a coming-of-age novel by the American writer Christopher Barzak. In 2014 it was adapted into the feature film Jamie Marks is Dead and debuted at the Sundance Film Festival. Directed by Carter Smith, the film's actors include Liv Tyler, Judy Greer, Cameron Monaghan, Morgan Saylor, Noah Silver, and Madisen Beaty.

Plot and style
The novel tells the story of Adam McCormick and Gracie Highsmith, and their relationship to Jamie Marks, a boy found in the woods, supposedly murdered. It does not follow the traditional suspense or mystery novel's convention of tracking down the murderer. Instead, the book explores the nature of relationships between young adults and their families, communities (a somewhat hard-scrabble rural working class small town outside of Youngstown, Ohio), and the search for hope or redemption. Adam and Jamie's relationship has several homoerotic elements that could argue that Adam is bisexual.

The novel makes use of fantastical elements (in this case, ghosts) situated in a mostly realistic, recognizable setting.

Reception
One for Sorrow won the Crawford Award for Best First Fantasy in 2008.  It was also nominated for the Great Lakes Book Award, The Logo Channel's New Now Next Award, and The Locus Award for Best First Novel. The novel was praised as "lovely, melancholy, offbeat" in a Village Voice review of 2007.
The Washington Post called One for Sorrow a "remarkable first novel."

References

External links
 Christopher Barzak's Blog

A review of One for Sorrow in the San Francisco Chronicle: Thursday's back in latest Jasper Fforde comic novel

A short interview with Christopher Barzak:

2007 American novels
Novels set in Ohio
Youngstown, Ohio
American bildungsromans
LGBT speculative fiction novels
American novels adapted into films
2007 debut novels
Bantam Books books

One for Sorrow (novel)


Heciyê Cindî (; March 18, 1908 – May 1,1990) was a Kurdish linguist and researcher from Armenia.

Cindî was born into a Yazidi Kurdish family in the village of Yemençayir (Emançayîr) near Kars in modern Turkey. During World War I and Turkish and Soviet invasions, his family fled to Armenia and settled in the village of Elegez. Later on, he lost all his family (except for one brother) to disease and massacre. In 1919, he stayed in the American orphanage in Alexandropol, and in 1926 was transferred to the orphanage in Leninakan, Armenia.

During 1929–30, Cindî taught in the villages of Qundexsaz and Elegez, and was head of the cultural section of the Kurdish newspaper Riya Teze in 1930. He also worked as a news anchor in the Kurdish section of Radio Yerevan. In 1933, he joined the Writers Union of Armenia and attended the meeting of the Soviet Writers Congress  the following year. In 1937, during Joseph Stalin's purges, he was imprisoned on March 18, 1937, on charges of spying, nationalism, being a Yezidi and helping counter-revolutionaries. After one year, several Armenian intellectuals campaigned for his release and he was pardoned, but was not allowed to work; however, with Alexander Fadeyev's help and support, he was able to resume his literary work.

In 1940, Cindî received his PhD in Kurdish folklore, and in 1941 the Armenian government, put him in charge of changing Kurdish alphabet from Latin to Cyrillic. The new alphabet was approved and published in 1946, and it was used in Kurdish education in Armenia, Georgia and several Central Asian republics. In 1959, he was employed in the Oriental department of Armenian Academy of Sciences, where he headed the Kurdology section for the next eight years.

In 1940 and 1952 his book Kurdish Fairy Tales was published in Armenian, in 1959 in Kurdish (Һ'ьк'йа̄тед щьмаә'тә к'ӧрдие).

From 1968 to 1974, Cindî taught Kurdish literature and language at the Oriental Faculty of the University of Yerevan. He wrote and translated many books, among them 15 books on folklore and literature, 33 textbooks for schools, 19 translations and 7 books in pedagogy.

See also

Yazidis in Armenia

Books
 Kurmanji Folklore, with Emînê Evdal, 1936.
Hikayetên Civata Kurdan (Kurdish Social Stories), Yerevan, 1959. (Re-published by Apec, 112 pp., Sweden, 1996.  )
 Mesele û Xeberokên Cimeta Kurda (Proverbs of the Kurdish Society), 800 pp., 1985.
 Hewarî, Novel, 422 pp., Roja Nû Publishers, Stockholm, 1999.

References

External links
Heciyê Cindî and his works, By Eskerê Boyîk (in Kurdish).

People from Kars
Armenian Yazidis
1908 births
1990 deaths
Soviet rehabilitations
Kurdish-language writers

Heciyê Cindî


Religion in Israel is manifested primarily in Judaism, the ethnic religion of the Jewish people. The State of Israel declares itself as a "Jewish and democratic state" and is the only country in the world with a Jewish-majority population (see Jewish state). Other faiths in the country include Islam (predominantly Sunni), Christianity (mostly Melkite and Orthodox) and the religion of the Druze people. Religion plays a central role in national and civil life, and almost all Israeli citizens are automatically registered as members of the state's 14 official religious communities, which exercise control over several matters of personal status, especially marriage. These recognized communities are Orthodox Judaism (administered by the Chief Rabbinate), Islam, the Druze faith, the Catholic Church (including the Latin Church, Armenian Catholic Church, Maronite Church, Melkite Greek Catholic Church, Syriac Catholic Church, and Chaldean Catholic Church), Greek Orthodox Church, Syriac Orthodox Church, Armenian Apostolic Church, Anglicanism, and the Bahá'í Faith.

The religious affiliation of the Israeli population as of 2022 was 73.6% Jewish, 18.1% Muslim, 1.9% Christian, and 1.6% Druze. The remaining 4.8% included faiths such as Samaritanism and Bahá'í, as well as "religiously unclassified". While Jewish Israelis are all technically under the jurisdiction of the state Orthodox rabbinate, personal attitudes vary immensely, from extreme Orthodoxy to irreligion and atheism.

Jews in Israel mainly classify themselves along a fourfold axis, from least to most observant, hiloni (); masorti (); dati ( or 'orthodox', including religious zionist); and haredi ( or 'ultra-orthodox').

Israeli law guarantees considerable privileges and freedom to practice for the recognized communities, but, in tandem, does not necessarily do so for other faiths. The Pew Research Center has identified Israel as one of the countries that place "high restrictions" on the free exercise of religion and there have been limits placed on non-Orthodox Jewish religious movements, which are unrecognized. Pew ranked Israel as fifth globally in terms of "inter-religious tension and violence".

Religious self-definition

A Gallup survey in 2015 determined that 65% of Israelis say they are either "not religious" or "convinced atheists", while 30% say they are "religious". Israel is in the middle of the international religiosity scale, between Thailand, the world's most religious country, and China, the least religious.

, 65% of Israeli Jews believed in God, and 85% participated in a Passover seder. A survey conducted in 2009 showed that 80% of Israeli Jews believed in God, with 46% of them self-reporting as secular. Israelis' majority (2/3) tend not to align themselves with Jewish religious movements (such as Reform Judaism or Conservative Judaism), but instead tend to define their religious affiliation by degree of their religious practice.

, 42% of Israeli Jews defined themselves as "secular"; on the other opposite, 8% defined themselves as haredi (ultra-orthodox); an additional 12% as "religious"; 13% as "traditional (religious)"; and 25% as "traditional (non-religious)".

In 2022, 45% of Israel Jews self-identified as "secular"; 10% as haredi (ultra-orthodox); 33% as masorti (); and 12% as dati ( or 'orthodox', including religious zionist).

Of the Arab Israelis, as of 2008, 82.7% were Muslims, 8.4% were Druze, and 8.3% were Christians. Just over 80% of Christians are Arabs, and the majority of the remaining are immigrants from the former Soviet Union who immigrated with a Jewish relative. About 81% of Christian births are to Arab women.

Among the Arab population, a 2010 research showed that 8% defined themselves as very religious, 47% as religious, 27% as not very religious, and 18% as not religious.

Religious groups

Judaism

Most citizens in the State of Israel are Jewish. As of 2022, Jews made up 73.6% percent of the population.

Secular-traditional spectrum

In 2007, a poll by the Israeli Democracy Institute found that 27% of Israeli Jews say that they keep the Sabbath, while 53% said they do not keep it at all. The poll also found that 50% of the respondents would give up shopping on the Sabbath as long as public transportation were kept running and leisure activities continued to be permitted; however, only 38% believed that such a compromise would reduce the tensions between the secular and religious communities.

Because the terms "secular" (hiloni) and "traditional" (masorti) are not strictly defined, published estimates of the percentage of Israeli Jews who are considered "traditional" range from 32% to 55%. A Gallup survey in 2015 determined that 65% of Israelis say they are either "not religious" or "convinced atheists", while 30% say they are "religious". Israel is in the middle of the international religiosity scale, between Thailand, the world's most religious country, and China, the least religious. The Israeli Democracy Index commissioned in 2013 by the Israel Democracy Institute regarding religious affiliation with religious movements of Israeli Jews found that 3.9 percent of respondents felt attached to Reform (Progressive) Judaism, 3.2 percent to Conservative Judaism, and 26.5 percent to Orthodox Judaism. The other two thirds of respondents said they felt no connection to any denomination, or declined to respond. However, it does not mean, that the secular/hiloni Israelis are without other forms of spirituality.

There is also a growing baal teshuva (Jewish returners) movement, involved with all Jewish denominations, of secular Israelis rejecting their previously secular lifestyles and choosing to become religiously observant, with many educational programs and yeshivas for them. An example is Aish HaTorah, which received open encouragement from some sectors within the Israeli establishment.

At the same time, there is also a significant movement in the opposite direction toward a secular lifestyle. There is some debate which trend is stronger at present. Recent polls show that ranks of secular Jewish minority in Israel continued to drop in 2009. Currently, the secular make up only 42%.

Orthodox spectrum

The spectrum covered by "Orthodox" in the diaspora exists in Israel, again with some important variations.

What would be called "Orthodox" in the diaspora includes what is commonly called dati ("religious") or Haredi ("ultra-Orthodox") in Israel. The former term includes what is called Religious Zionism or the "National Religious" community (and also Modern Orthodox in US terms), as well as what has become known over the past decade or so as Hardal (Haredi-Leumi, i. e., "ultra-Orthodox nationalist"), which combines a largely Haredi lifestyle with a nationalist (i. e., pro-Zionist) ideology.

Haredi applies to a populace that can be roughly divided into three separate groups, except mentioned Hardal, along both ethnic and ideological lines: (1) "Lithuanian/Lita'im" Haredim of Ashkenazic (i. e., "Germanic" — European) origin, predominantly, adherents of non-Hasidic traditional Orthodoxy, a.k.a. Misnagdim; (2) Hasidic Haredim of Ashkenazic (mostly of Eastern European) origin; and (3) Sephardi Haredim (including mizrahi).

Ultra-Orthodox sector is relatively young and numbered in 2020 more than 1,1 million (14 percent of total population).

Non-Orthodox denominations of Judaism

Conservative, Reform (the Israel Movement for Reform and Progressive Judaism), Reconstructionist, Humanistic Judaism (the International Institute for Secular Humanistic Judaism) and other new non-Orthodox Jewish religious movements are represented among Israeli Jews. According to The Israel Democracy Institute, as of 2013, approximately 7 percent of Israel's Jewish population "identified" with Reform and Conservative Judaism, a study by Pew Research Center showed 5% did, while a Midgam survey showed that one third "especially identified with Progressive Judaism", almost as many as those who especially identify with Orthodox Judaism. Only a few authors, like Elliot Nelson Dorff, consider the Israeli social group masortim (traditionalists) to be one and the same with the Western Conservative (masorti) movement, it produces understanding Conservative Judaism as a major denomination in Israel, associated with a large social sector.

The Chief Rabbinate strongly opposes the Reform and Conservative movements, saying they are "uprooting Judaism", that they cause assimilation and that they have "no connection" to authentic Judaism. The chief rabbinate's view does not reflect the majority viewpoint of Israeli Jews, however. A survey of Israeli Jews published in May 2016 showed that 72 percent of respondents said they disagreed with the Haredi assertions that Reform Jews are not really Jewish. The survey also showed that a third of Israeli Jews "identify" with progressive (Reform or Conservative) Judaism and almost two thirds agree that Reform Judaism should have equal rights in Israel with Orthodox Judaism. The report was organized by the Israel Movement for Reform and Progressive Judaism ahead of its 52nd biennial conference.

Secular–religious status quo

The religious status quo, agreed to by David Ben-Gurion with the Orthodox parties at the time of Israel's formation in 1948, is an agreement on the role that Judaism would play in Israel's government and the judicial system. The agreement was based upon a letter sent by Ben-Gurion to Agudat Israel dated 19 June 1947. Under this agreement, which still operates in most respects today:
 The Chief Rabbinate has authority over kashrut, Shabbat, Jewish burial and personal status issues, such as marriage, divorce, and conversions.
 Streets in Haredi neighborhoods are closed to traffic on the Jewish Sabbath.
 There is no public transport on the Jewish Sabbath, and most businesses are closed. However, there is public transport in Haifa, since Haifa had a large Arab population at the time of the British Mandate.
 Restaurants who wish to advertise themselves as kosher must be certified by the Chief Rabbinate.
 Importation of non-kosher foods is prohibited. Despite this prohibition, a few pork farms supply establishments selling white meat, due to demand therefore among specific population sectors, particularly the Russian immigrants of the 1990s. Despite the status quo, the Supreme Court ruled in 2004 that local governments are not allowed to ban the sale of pork, although this had previously been a common by-law.

Nevertheless, some breaches of the status quo have become prevalent, such as several suburban malls remaining open during the Sabbath. Though this is contrary to the law, the government largely turns a blind eye.

While the state of Israel enables freedom of religion for all of its citizens, it does not enable civil marriage. The state forbids and disapproves of any civil marriages or non-religious divorces performed amongst within the country. Because of this, some Israelis choose to marry outside of Israel. Many parts of the "status quo" have been challenged by secular Israelis regarding the Chief Rabbinate's strict control over Jewish weddings, Jewish divorce proceedings, conversions, and the question of who is a Jew for the purposes of immigration.

The Ministry of Education manages the secular and Orthodox school networks of various faiths in parallel, with a limited degree of independence and a common core curriculum.

In recent years, perceived frustration with the status quo among the secular population has strengthened parties such as Shinui, which advocate separation of religion and state, without much success so far.

Today the secular Israeli Jews claim that they aren't religious and don't observe Jewish law, and that Israel as a democratic modern country should not force the observance thereof upon its citizens against their will. The Orthodox Israeli Jews claim that the separation between state and religion will contribute to the end of Israel's Jewish identity.

Signs of the first challenge to the status quo came in 1977, with the fall of the Labor government that had been in power since independence, and the formation of a right-wing coalition under Menachem Begin. Right-wing Revisionist Zionism had always been more acceptable to the Orthodox parties, since it did not share the same history of anti-religious rhetoric that marked socialist Zionism. Furthermore, Begin needed the Haredi members of the Knesset (Israel's unicameral parliament) to form his coalition, and offered more power and benefits to their community than what they had been accustomed to receiving, including a lifting of the numerical limit on military exemptions for those engaged in full-time Torah study.

On the other hand, secular Israelis began questioning whether a "status quo" based on the conditions of the 1940s and 1950s was still relevant in the 1980s and 1990s, and reckoned that they had cultural and institutional support to enable them to change it regardless of its relevance. They challenged Orthodox control of personal affairs such as marriage and divorce, resented the lack of entertainment and transportation options on the Jewish Sabbath (then the country's only day of rest), and questioned whether the burden of military service was being shared equitably, since the 400 scholars who originally benefited from the exemption, had grown to 50,000 . Finally, the Progressive and Conservative communities, though still small, began to exert themselves as an alternative to the Haredi control of religious issues. No one was happy with the "status quo"; the Orthodox used their newfound political force to attempt to extend religious control, and the non-Orthodox sought to reduce or even eliminate it.

Chief Rabbinate

It was during the British Mandate of Palestine that the British administration established an official dual Ashkenazi-Sephardi "Chief Rabbinate" (rabbanut harashit) that was exclusively Orthodox, as part of an effort to consolidate and organize Jewish life based on its own model in Britain, which encouraged strict loyalty to the British crown, and in order to attempt to influence the religious life of the Jews in Palestine in a similar fashion. In 1921, Rabbi Abraham Isaac Kook (1864–1935) was chosen as the first Ashkenazi Chief Rabbi and Rabbi Jacob Meir as the first Sephardi Chief Rabbi (Rishon LeTzion). Rabbi Kook was a leading light of the religious Zionist movement, and was acknowledged by all as a great rabbi of his generation. He believed that the work of secular Jews toward creating an eventual Jewish state in Eretz Yisrael was part of a divine plan for the settlement of the land of Israel. The return to Israel was in Kook's view not merely a political phenomenon to save Jews from persecution, but an event of extraordinary historical and theological significance.

Prior to the 1917 British conquest of Palestine, the Ottomans had recognized the leading rabbis of the Old Yishuv as the official leaders of the small Jewish community that for many centuries consisted mostly of the devoutly Orthodox Jews from Eastern Europe as well as those from the Levant who had made aliyah to the Holy Land, primarily for religious reasons. The European immigrants had unified themselves in an organization initially known as the Vaad Ha'ir, which later changed its name to Edah HaChareidis. The Turks viewed the local rabbis of Palestine as extensions of their own Orthodox Hakham Bashis ("[Turkish] Chief Rabbi/s") who were loyal to the Sultan.

Thus the centrality of an Orthodox dominated Chief Rabbinate became part of the new state of Israel as well when it was established in 1948. Based in its central offices at Heichal Shlomo in Jerusalem the Israeli Chief rabbinate has continued to wield exclusive control over all the Jewish religious aspects of the secular state of Israel. Through a complex system of "advice and consent" from a variety of senior rabbis and influential politicians, each Israeli city and town also gets to elect its own local Orthodox Chief Rabbi who is looked up to by substantial regional and even national religious and even non-religious Israeli Jews.

Through a national network of Batei Din ("religious courts"), each headed only by approved Orthodox Av Beit Din judges, as well as a network of "Religious Councils" that are part of each municipality, the Israeli Chief Rabbinate retains exclusive control and has the final say in the state about virtually all matters pertaining to conversion to Judaism, the Kosher certification of foods, the status of Jewish marriages and divorces, and monitoring and acting when called upon to supervise the observance of some laws relating to Shabbat observance, Passover (particularly when issues concerning the sale or ownership of Chametz come up), the observance of the Sabbatical year and the Jubilee year in the agricultural sphere.

The Israel Defense Forces also relies on the Chief Rabbinate's approval for its own Jewish chaplains who are exclusively Orthodox. The IDF has a number of units that cater to the unique religious requirements of the Religious Zionist yeshiva students through the Hesder program of combined alternating military service and yeshiva studies over several years.

A poll conducted by the Israel Democracy Institute in April and May 2014 of which institutions were most and least trusted by Israeli citizens showed that Israelis have little trust in the religious establishment. When asked which public institutions they most trusted, the Chief Rabbinate at 29% was one of the least trusted.

Karaite Judaism

The Karaites are an ancient Jewish community that practices a form of Judaism distinct from Rabbinical Judaism, dating ostensibly to between the 7th and 9th centuries based on textual evidence, though they claim a tradition at least as old as other forms of Judaism with some tracing their origins to the Masoretes and the Sadducees. Once making up a significant proportion of the Jewish population, they are now an extreme minority compared to Rabbinical Judaism. Nearly the entirety of their population, between 30,000 and 50,000, currently live in Israel, and reside mainly in Ramla, Ashdod and Beer-Sheva. There are an estimated 10,000 additional Karaites living elsewhere around the world, mainly in the United States, Turkey, Poland, and elsewhere in Europe.

Conversion process
On 7 December 2016, the chief rabbis of Israel issued a new policy requiring that foreign Jewish converts be recognized in Israel, and vowed to release criteria required for recognizing rabbis who perform such conversions. Previously, such conversions were not required to be recognized. However, within one week the chief rabbis had retracted their earlier promise and instead appointed members to a joint committee of five rabbis who would formulate the conversion criteria.

Samaritans

Israel is home to the only significant populations of Samaritans in the world. They are adherents of Samaritanism—an Abrahamic religion similar to Judaism.
As of 1 November 2007, there were 712 Samaritans. The community lives almost exclusively in Kiryat Luza on Mount Gerizim and in Holon. Their traditional religious leader is the Samaritan High Priest, currently Aabed-El ben Asher ben Matzliach. Ancestrally, they claim descent from a group of Israelite inhabitants from the tribes of Joseph (divided between the two "half tribes" of Ephraim and Manasseh), and the priestly tribe of Levi. Despite being counted separately in the census, for the purposes of citizenship, the Israeli Chief Rabbinate has classified them as Jews according to law.

Christianity

Most Christians living permanently in Israel are Arabs, or have come from other countries to live and work mainly in churches or monasteries, which have long and enduring histories in the land. Ten churches are officially recognized under Israel's confessional system, which provides for the self-regulation of status issues, such as marriage and divorce. These are the Catholic Church (including the Latin Church, Armenian Catholic Church, Maronite Church, Melkite Greek Catholic Church, Syriac Catholic Church, and Chaldean Catholic Church), Eastern Orthodox Church (particularly the Greek Orthodox Church), the Syriac Orthodox Church, and Anglicans.

Christian Arabs are one of the most educated groups in Israel. Maariv has described the Christian-Arab sector as "the most successful in the education system", since Christian Arabs fared the best in terms of education in comparison to any other group receiving an education in Israel. Arab Christians were also the vanguard in terms of eligibility for higher education, and they have attained bachelor's and academic degrees at higher rates than Jews, Druze or Muslims in Israel.

According to historical and traditional sources, Jesus lived in the Land of Israel, and died and was buried on the site of the Church of the Holy Sepulchre in Jerusalem, making the land a Holy Land for Christianity. However, few Christians now live in the area, compared to Muslims and Jews. This is because Islam displaced Christianity in almost all of the Middle East, and the rise of modern Zionism and the establishment of the State of Israel has seen millions of Jews migrate to Israel. Recently, the Christian population in Israel has increased with the immigration of foreign workers from a number of countries, and the immigration of accompanying non-Jewish spouses in mixed marriages. Numerous churches have opened in Tel Aviv.

Eastern Orthodox and Catholic churches
Most Christians in Israel belong primarily to branches of the Eastern Orthodox and Catholic Churches that oversee a variety of church buildings, monasteries, seminaries, and religious institutions all over the land, particularly in Jerusalem.

Protestants
Protestant Christians account for less than one percent of Israeli citizens, but foreign evangelical Protestants are a prominent source of political support for the State of Israel (see Christian Zionism). Each year hundreds of thousands of Protestant Christians come as tourists to see Israel.

Messianic Judaism

Messianic Judaism is a religious movement that arose within Evangelical Protestantism and incorporates elements of Judaism with the tenets of Christianity. They worship God the Father as one with Trinity. They worship Jesus, whom they call "Yeshua". Messianic Jews believe that Jesus is the Messiah. They emphasise that Jesus was a Jew, as were his early followers. Most adherents in Israel reject traditional Christianity and its symbols, in favour of celebrating Jewish festivals. Although followers of Messianic Judaism are not considered Jews under Israel's Law of Return, there are an estimated 10,000–20,000 adherents in the State of Israel, both Jews and other non-Arab Israelis, many of them recent immigrants from the former Soviet Union. In Jerusalem, there are twelve Messianic congregations. This is growing religious group in Israel, according to both its proponents and critics. In Israel Jewish Christians themselves, go by the name Meshiykhiyyim (from Messiah, as found in the Franz Delitzsch Hebrew New Testament) rather than the traditional Talmudic name for Christians Notzrim (from Nazarene).

Islam

Jerusalem is a city of major religious significance for Muslims worldwide.
After capturing the Old City of Jerusalem in 1967, Israel found itself in control of Mount Moriah, which was the site of both Jewish temples and Islam's third holiest site, after those in Mecca and Medina in Saudi Arabia: The Haram al Sharif (Temple Mount) from which Muslims believe that Mohammad ascended to Heaven. This mountain, which has the Dome of the Rock and the adjacent Jami Al-Aqsa on it, is the third-holiest site in Islam (and the holiest in Judaism). Since 1967, the Israeli government has granted authority to a Waqf to administer the area. Rumors that the Israeli government are seeking to demolish the Muslim sites have angered Muslims. These beliefs are possibly related to excavations that have been taking place close to the Temple Mount, with the intention of gathering archeological remnants of the first and second temple period, as well as the stance of some rabbis and activists who call for its destruction to replace it with the Third Temple.

Most Muslims in Israel are Sunni Arabs with a small minority of Ahmadi Arabs. From 1516 to 1917, the Sunni Ottoman Turks ruled the areas that now include Israel. Their rulership reinforced and ensured the centrality and importance of Islam as the dominant religion in the region. The conquest of Palestine by the British in 1917 and the subsequent Balfour Declaration opened the gates for the arrival of large numbers of Jews in Palestine who began to tip the scales in favor of Judaism with the passing of each decade. However, the British transferred the symbolic Islamic governance of the land to the Hashemites based in Jordan, and not to the House of Saud. The Hashemites thus became the official guardians of the Islamic holy places of Jerusalem and the areas around it, particularly strong when Jordan controlled the West Bank (1948–1967).

In 1922 the British had created the Supreme Muslim Council in the British Mandate of Palestine and appointed Amin al-Husayni (1895–1974) as the Grand Mufti of Jerusalem. The council was disbanded by Jordan in 1951. Israeli Muslims are free to teach Islam to their children in their own schools, and there are a number of Islamic universities and colleges in Israel and the territories. Islamic law remains the law for concerns relating to, for example, marriage, divorce, inheritance and other family matters relating to Muslims, without the need for formal recognition arrangements of the kind extended to the main Christian churches. Similarly Ottoman law, in the form of the Mecelle, for a long time remained the basis of large parts of Israeli law, for example concerning land ownership.

Ahmadiyya

Ahmadiyya is a small Islamic sect in Israel. The history of the Ahmadiyya Muslim Community in Israel begins with a tour of the Middle East in 1924 made by the second caliph of the Community Mirza Basheer-ud-Din Mahmood Ahmad and a number of missionaries. However, the Community was first established in the region in 1928, in what was then the British Mandate of Palestine. The first converts to the movement belonged to the Odeh tribe who originated from Ni'lin, a small village near Jerusalem. In the 1950s they settled in Kababir, a former village which was later absorbed by the city of Haifa. The neighbourhood's first mosque was built in 1931, and a larger one, called the Mahmood Mosque, in the 1980s. Israel is the only country in the Middle East where Ahmadi Muslims can openly practice their Islamic faith. As such, Kababir, a neighbourhood on Mount Carmel in Haifa, Israel, acts as the Middle Eastern headquarters of the Community. It is unknown how many Israeli Ahmadis there are, although it is estimated there are about 2,200 Ahmadis in Kababir.

Druze

Israel is home to about 143,000 Druze who follow their own gnostic religion. Self described as "Ahl al-Tawhid", and "al-Muwaḥḥidūn" (meaning "People of Oneness", and "Unitarians", respectively), the Druze live mainly in the Northern District, southern Haifa District, and northern occupied Golan Heights. Since 1957, the Israeli government has also designated the Druze a distinct ethnic community, at the request of the community's leaders. Until his death in 1993, the Druze community in Israel was led by Shaykh Amin Tarif, a charismatic figure regarded by many within the Druze community internationally as the preeminent religious leader of his time. Even though the faith originally developed out of Ismaili Islam, Druze do not identify as Muslims, and they do not accept the five pillars of Islam.

Bahá'í Faith

The Bahá'í Faith has its administrative and spiritual centre in Haifa on land it has owned since Bahá'u'lláh's imprisonment in Acre in the early 1870s by the Ottoman Empire. The progress of these properties in construction projects was welcomed by the mayor of Haifa Amram Mitzna (1993–2003). As far back as 1969 a presence of Bahá'ís was noted mostly centered around Haifa in Israeli publications. Several newspapers in Israel since then have noted the presence of Bahá'ís in the Haifa area of some 6-700 volunteers with no salaries, getting only living allowances and housing, and that if an Israeli citizen were to wish to convert they would be told that "the religion does not seek or accept converts in the State of Israel" and that if they persist it is a personal matter between them and God and not a matter of joining a community of believers. Bahá'ís generally practice a "staunch political quietism" and "do not engage in any missionary activity in Israel". Even Bahá'ís from outside Israel are instructed to not "teach" the religion to citizens of Israel. The religion's situation in Israel was specified in an agreement signed in 1987 by then Vice-Premier and Foreign Minister, Shimon Peres as a "recognized religious community in Israel", that the "holiest places of the Bahá'í Faith, … are located in Israel, and confirms that the Universal House of Justice is the Trustee of the Bahá'í International Community over the Holy Places of the Bahá'í Faith in Israel and over the Bahá'í endowments in Israel". Bahá'ís from other countries, wishing to visit Israel, are required to seek written permission from the Universal House of Justice prior to their visit for Bahá'í pilgrimage.

Hinduism

The small Hindu community in Israel is mostly made up of representatives of the International Society for Krishna Consciousness. In 2002, most of the devotees lived in Katzir-Harish.

Neopaganism

Although the exact number of adherents are unknown (one old estimate was 150 total), primarily due to societal stigma and persecution, a growing number of young Israelis are secretly reviving the pre-Judaic polytheistic worship of ancient Canaanite gods known as Semitic neopaganism. Additionally, others worship in different neopagan traditions such as Celtic, Norse, and Wiccan.

African Hebrew Israelites of Jerusalem

Sanctity of certain sites

Jerusalem

Jerusalem plays an important role in three monotheistic religions — Judaism, Christianity, and Islam — and Haifa and Acre play a role in a fourth, Bahá'í. Mount Gerizim is a holy site to what can be considered a fifth, Samaritanism. The 2000 Statistical Yearbook of Jerusalem lists 1204 synagogues, 158 churches, and 73 mosques within the city. Despite efforts to maintain peaceful religious coexistence, some sites, such as the Temple Mount, have been a continuous source of friction and controversy. Jerusalem has been sacred to the Jews since the 10th century BC. The Western Wall, a remnant of the Second Temple, is a holy site for Jews, second only to the Temple Mount itself.

Christianity reveres Jerusalem not only for its role in the Old Testament but also for its significance in the life of Jesus. The land currently occupied by the Church of the Holy Sepulchre is considered one of the top candidates for Golgotha and thus has been a Christian pilgrimage site for the past two thousand years. In 1889, the Ottoman Empire allowed the Catholic Church to re-establish its hierarchy in Palestine. Other ancient churches, such as the Greek, Armenian, Syrian, and Coptic churches are also well represented in Jerusalem.

Jerusalem is the third-holiest city in Islam, after Mecca and Medina. The Temple Mount is known to Muslims as the Masjid Al-Aqsa, derived from the name mentioned in the Quran, and is topped by two Islamic landmarks intended to commemorate the event — Jami Al-Aqsa, and the Dome of the Rock, which stands over the Foundation Stone, from which Muslims believe Muhammad ascended to Heaven.

Other sites
As for the importance of Haifa and Acre in Bahá'í Faith, it is related to Bahá'u'lláh, who was imprisoned in Acre and spent his final years there.

Mount Gerizim is the holiest site to Samaritans, who used it as the site of their temple.

Religious relations

Within the Jewish community

The State of Israel generally respects freedom of religion. Freedom House reports: "Freedom of religion is respected. Each community has jurisdiction over its own members in matters of marriage, burial, and divorce."

Religious tensions exist between Jewish haredi and non-haredi Israeli Jews. Haredi Israeli males devote their young adulthood to full-time Talmudic studies and therefore generally get exemptions from military service in the Israel Defense Forces. Many leaders of haredi Judaism encourage these students to apply for exemptions from the mandatory army service, ostensibly to protect them from the secularizing influence of the Israeli army. Over the years, the number of exemptions has grown to about 10% of conscriptable manpower. Many secular Israelis consider these exemptions to be a systematic shirking of their patriotic duty by a large segment of society.

Haredi Israelis are represented by haredi political parties, which like all smaller parties in a system of proportional representation may tend to wield disproportionate political power at the point when government coalitions need to be negotiated following national elections. , the two main Haredi parties in the Knesset are Shas, representing Sephardi and Mizrahi interests, and United Torah Judaism, an alliance of Degel HaTorah (Lithuanian Haredi) and Agudath Yisrael. The Shinui party was created as a backlash to the perceived influence of the haredi parties, and to represent the interests of secular Jews that supposedly were not seen to by the other non-religious parties.

Tension also exists between the Orthodox establishment and the Conservative and Reform movements. Only Orthodox Judaism is officially recognized in Israel (though conversions conducted by Conservative and Reform clergy outside of Israel may be accepted for the purposes of the Law of Return). As a result, Conservative and Reform synagogues receive minimal government funding and support. Conservative and Reform rabbis cannot officiate at religious ceremonies and any marriages, divorces, and conversions they perform are not considered valid. Conservative and Reform Jews have been prohibited from holding services at the Western Wall on the grounds that they violate Orthodox norms regarding participation of women.

Tensions exist surrounding Mehadrin bus lines, a type of bus line in Israel which mostly runs in and/or between major Haredi population centers, in which gender segregation are applied. Non-Haredi female passengers have complained of being harassed and forced to sit at the back of the bus. In a ruling of January 2011, the Israeli High Court of Justice stated the unlawfulness of gender segregation and abolished the "mehadrin" public buses. However, the court rule allowed the continuation of the gender segregation in public buses on a strictly voluntary basis for a one-year experimental period.

Between Jews and Christians
Messianic Jews who are members of Messianic congregations are among the most active missionary movements in Israel. Their proselytising has faced demonstrations and intermittent protests by the Haredi anti-missionary group Yad LeAchim, which infiltrates those movements, as well as other proselytising groups such as Hare Krishna, and maintains extensive records on their activities. Attempts by Messianic Jews to evangelize other Jews are seen by many religious Jews as incitement to "avodah zarah" (foreign worship or idolatry). Over the years there have been several arson attempts of messianic congregations. There have also been attacks on Messianic Jews and hundreds of New Testaments distributed in Or Yehuda were burned. While missionary activity itself is not illegal in Israel, it is illegal to offer money or other material inducements. Legislation banning missionary work outright has been attempted in the past.

Some Orthodox Jewish communities in Israel have come under scrutiny for the negative stereotyping and scapegoating of Christian minorities in the region, including violent acts against Christian missionaries and communities.
A frequent complaint of Christian clergy in Israel is being spat at by Jews, often haredi yeshiva students. The Anti-Defamation League has called on the chief Rabbis to speak out against interfaith assaults.

Israel has been accused of obstructing Christian worship by Palestinian Christians by withholding entry permits at times of religious significance to the community. The Israel Nature and Parks Authority has also been accused of encroaching on Christian holy sites.
In January 2023, with the rise of the political far-right and religious Zionist parties, emboldened Jewish extremists took to vandalizing Christian grave sites.

Marriage and divorce

Currently, Israel issues marriage licenses if performed under an official religious authority (whether it be Orthodox Jewish, Christian, Muslim, Druze, etc.) only between a man and a woman of the same religion. Civil marriages were officially sanctioned only if performed abroad, but 2010 changes in Israeli law allow secular marriage in Israel for people that have proven to lack any religion also. This is a major issue among secular groups, as well as adherents to non-Orthodox streams of Judaism. There is fear that civil marriage will divide the Jewish people in Israel between those who can marry Jews and those who cannot, leading to concerns over retaining the character of the Jewish state.

Relative sizes of the religious communities in Israel

The census results are in thousands.

In 2011, non-Arab Christians, estimated to number 25,000, were counted as "Jews and others".

See also

 Demographics of Israel
 Culture of Israel
 Hesder
 Jewish denominations
 Palestinian Christians
 Sherut Leumi
 Status quo (Israel)
 Tal committee

References

Notes

Bibliography

 Ferziger, Adam S. (March 2008). "Religion for the Secular: The New Israeli Rabbinate," Journal of Modern Jewish Studies 7, 1. pp. 67-90.
 Ferziger, Adam S. (2016). "Foreign Ashes in Sovereign Space: Cremation and the Chief Rabbinate of Israel, 1931–1990," Jewish Studies Quarterly 23, 4. pp. 290-313.

 Charles S. Liebman (1998). Modern Orthodoxy in Israel. Judaism, Fall.

 Liebman, Charles S.; Don-Yehiya, Eliezer (1983). [ Civil Religion in Israel: Traditional Judaism and Political Culture in the Jewish State]. Berkeley, Ca: University of California Press.
 Mazie, Steven V. (2006). Israel's Higher Law: Religion and Liberal Democracy in the Jewish State. Lexington Books.

 Peled, Yoav and Hurit (2018). The Religionization of Israeli Society. London; New York: Routledge.

 Troen, Ilan (April 2016). Secular Judaism in Israel, Society, Vol. 53, Issue 2.

External links
 The Israel Project: Religious Freedom in Israel: A Fundamental Guarantee
 Israel: Religion and Society
 Pluralism: Synagogue and the State of Israel
 M. Avrum Ehrlich, Past, Present and Future Developments of Arab Christianity in the Holy Land

Israeli culture
Society of Israel

Religion in Israel