Thomas Lydiat (1572 – 3 April 1646) was a clergyman and mathematician in England. In his time he was noted as a chronologer and was an opponent in controversy of Joseph Justus Scaliger. He is now considered, albeit in a very different type of theory, to have provided in 1605 a clear suggestion of an oval orbit in astronomy, anticipating Johannes Kepler, with whom he also had a controversial exchange relating to chronology.

His contemporaries ranked him with Joseph Mede and Francis Bacon. His ultimate poverty, certainly exaggerated, furnished Samuel Johnson with an allusion in his poem on the Vanity of Human Wishes.

Life
The son of Christopher Lydiat, he was born in 1572 at Alkerton, Oxfordshire, of which living his father was patron. In 1584, at eleven years of age, he gained a scholarship at Winchester College, and passing thence to New College, Oxford, was elected probationer fellow in 1591, and full fellow two years later. He graduated B.A. 3 May 1595, and M.A. 5 February 1599.

Defective memory and speech led him to give up both the study of divinity and his fellowship in 1603, in order to devote himself to mathematics and chronology. In 1609 he dedicated his Emendatio Temporum to Henry Frederick, Prince of Wales, who appointed him his chronographer and cosmographer, and took him into his household as reader, granting him an annual pension and the use of his library. During the course of this year he became acquainted with James Ussher.

He spent about two years in Dublin, became fellow of Trinity College, Dublin 7 March 1610, and graduated M.A. there in the summer of the same year. Ussher found him rooms in the college and an appointment as reader, with a salary. The mastership of The Royal School, Armagh, seems also to have been promised him. Before August 1611 he had returned to London, but he still wrote to Ussher pressing his claim to the mastership.

The death of the Prince of Wales in 1612 cut off his hopes of preferment, and in the same year, after some hesitation, he accepted the family living of Alkerton, which he had refused during his father's lifetime. The following years he devoted to the study of chronology, and carried on a controversy with Scaliger; Lydiat's chronological discoveries are described in Robert Plot's Oxfordshire. He constructed a new Rectory, in Alkerton, in 1625. It is considered to be one of the finest small Rectories in the country.

In 1629 or 1630 he became surety for the debts of his brother, and being unable to pay was committed to prison, first in the Bocardo Prison at Oxford, and subsequently in the King's Bench, where he pursued his studies, spending what money he could upon books. The efforts of Sir William Boswell, Dr. Robert Pink (Warden of New College), Ussher (who is said to have paid £300 for him), and William Laud, ultimately led to his release. At this point he vainly petitioned the king for permission to travel in Turkey, Armenia, and Abyssinia, in order to collect materials for civil and ecclesiastical history.

Later, Lydiat's staunch royalism and uncompromising expression of his opinions brought him under the notice of the parliamentarians. His rectory was pillaged more than once, and he was carried off to prison, once to Warwick, and again to Banbury. He died at Alkerton, 3 April 1646, and was buried the next day in the chancel of his church. In 1669 a stone was laid over his grave by the society of New College, who also erected a monument, with an inscription to his memory on a black marble table, at the north end of the east cloister of the college.

Works
Lydiat's published works were:

Tractatus de variis Annorum formis, Lond. 1605.
Praelectio Astronomica de Natura Coeli et conditionibus Elementorum. Disquisitio Physiologica de origine fontium' (these two printed with the first). Defensio Tractatus de variis Annorum formis contra J. Scaligeri observationes, Lond. 1607, dedicated to Sir Anthony Cope of Hanwell. Examen Canonum Chronologiae Isagogieorum (printed with the 'Defensio'). Emendatio Temporum ab initio Mundi . . . contra Scaligerum et alios, Lond. 1609.Recensio et Explicatio argumentorum — insertia brevibus confutationibus opinionum I. Scaligeranae, Baronianae. . . atque Johannis Keppleri,' 1613.
Solis et Lunae Periodus seu Annus Magnus, Lond. 1620.
De Anni Solaris Mensura Epistola astronomica ad Hen. Savilium, Lond. 1620.
Numerus Aureus mellioribus Lapillis insignatus, &c., Lond. 1621.
Canones Chronologici, Oxford, 1675. Published from a manuscript in the library of John Lamphire.
Letters to Dr. Jam. Ussher, Primate of Ireland. Printed at the end of Ussher's Life,' 1686, published by Richard Parr.
Marmoreum Chronicon Arundelianum cum Annotationibus, of which manuscripts are in the Bodleian and Trinity College, Dublin; printed in Humphrey Prideaux's Marmora Oxoniensis.

Soon after Lydiat's death John Worthington and others made efforts to collect Lydiat's manuscripts with a view to having them printed. According to the Preface to Lydiat's Canones Chronologici, his manuscripts were carried off by a countryman to his cottage, where John Lamphire accidentally discovered them some years after Lydiat's death; others were presented to him by Robert Plot. These then passed, apparently, with the rest of Lamphire's property, into the hands of William Coward M.D., who presented to the Bodleian Library fifteen manuscripts.

Notes

References

1572 births
1646 deaths
Chronologists
16th-century English mathematicians
17th-century English mathematicians
17th-century English Anglican priests
Alumni of New College, Oxford

Thomas Lydiat


The Allan Water () is a river in central Scotland. Rising in the Ochil Hills, it runs through Strathallan to Dunblane and Bridge of Allan before joining the River Forth. It is liable to cause floods in lower Bridge of Allan.

It shares its name with a tributary of the River Teviot. The name is similar to the Ale Water in Berwickshire, the River Alness in Ross-shire, the Allander Water in Stirlingshire, the River Alne and the Ayle Burn in Northumberland, the River Ellen in Cumbria, and several names in the south of England, Wales and Cornwall. Ptolemy, who wrote his Geography about 150 AD, gave the names of some of these rivers as Alauna or Alaunos. Ekwall says that Alauna or Alaunos are British [i.e. Brythonic or P-Celtic] river names. Nicolaisen says that the name Allan is of Pre-Celtic Indo-European origin. Its original form was Alauna, from the Indo-European root *el-/ol-, meaning "to flow, to stream". Several European rivers and settlements have names that may come from that root. Others say that Alauna was a Celtic river goddess, also found in Brittany; Alaunus was a Gaulish god of medicine and prophesy.

Two broadside ballads refer to the "Allan Water". According to one, a Scottish ballad, the "Allan Water's wide and deep,  and my dear Anny's very bonny;  Wides the Straith that lyes above't,  if't were mine I'de give it all for Anny." The other, more familiar, English ballad begins "On the banks of Allan Water" and relates the death of a miller's daughter whose soldier lover proves untrue. This version, popularised by C. E. Horn in his comic opera, Rich and Poor (1812), is sung by Bathsheba Everdene at the sheepshearing supper in Thomas Hardy's novel Far From The Madding Crowd (1874). A similar rendition was recorded with church organ accompaniment by Italian singer Ariella Uliano in 2008.

Industry
The river and its tributaries were once extensively used to power mills and factories. The major tributaries, the Muckle Burn and River Knaik, are mainly in hilly sheep farming terrain and no significant industrial use was made of them.

The Danny Burn tributary of the Allan, the Wauk Mill N890081 appears to have been a small corn mill belonging to a local farm. Very little remains. (Pan around the same external link to find the other locations.)

Progressing downstream, the mill buildings and weir at Kinbuck NN790051 still exist but are derelict. The weir NN785040 and some large mill buildings NN783038 at Ashfield still exist but are largely derelict.

There are two substantial weirs in Dunblane, at NN770017, feeding the Springbank Mill NN770016, which still exists but is no longer a mill, and at NN780014.

Downstream of Dunblane, a weir at NS785996 fed the long derelict Lower Keir Mill at NS785994.

At Bridge of Allan there are still in existence three very substantial weirs, the upper of which, NS786981, formerly supplied the Airthrey Mills NS786968, while the middle (NS786977) weir was positioned to collect the outfall from the Airthrey Mills as well as the main flow of the river. The lower weir is at NS788976, and the middle and lower weirs supplied a changing assortment of mills and factories as recently as the 1950s. The area is now occupied by housing but many traces of the mill lades can still be seen, and the flow of water over the weirs remains impressive.

References

External links

 "Forth District Salmon Fishery Board"
 "River Forth Fisheries Trust"
 "Allan Water Angling Improvement Association"

Rivers of Perth and Kinross
Rivers of Stirling (council area)
Tributaries of the River Forth

Allan Water


New York State Route 300 (NY 300) is a state highway located west of the city of Newburgh in the Hudson Valley of New York in the United States. The southern terminus of the route is at a five-way intersection with NY 32 and NY 94 in the hamlet of Vails Gate. From there, it runs generally northwesterly through the towns of New Windsor, Newburgh, and Shawangunk, to a junction with NY 208 near the hamlet of Wallkill. NY 300's two major changes of direction are marked by slightly unorthodox intersections with other state highways.

Route description
NY 300 begins at a five-pronged junction with NY 32 and NY 94 in the hamlet of Vails Gate, also known as the Five Corners. The route heads north as Temple Hill Road, paralleling the New York State Thruway as it passes the New Windsor Cantonment State Historic Site, where George Washington dismissed the Continental Army in 1783. Following that, the highway begins to curve to the west ahead of an intersection with County Route 69 (CR 69), named Union Avenue. Here, NY 300 takes on the Union Avenue name just before intersecting and converging with NY 207 (Little Britain Road) adjacent to the James "Squire" Patton House—now the city of Newburgh's police K-9 unit training facility—at the southern tip of Lake Washington. At the next junction  later, a signalized intersection just east of a Thruway overpass, NY 207 continues straight ahead to the west toward Goshen while NY 300 turns right and heads north.

The route follows the Thruway to the New Windsor–Newburgh town line, where NY 300 expands to two lanes in both directions as it crosses into Newburgh. The next  of NY 300 serves as the town's main commercial strip, featuring several national chain stores and smaller, more local businesses. A middle turn lane exists from the NY 17K junction all the way up to NY 52. North of NY 17K, the highway runs by a few hotels and offices on its way to a junction with Interstate 84 and the Thruway (Interstate 87). Past this junction, NY 300 passes the modest Newburgh Mall and an assortment of other retail establishments until the commercial zoning finally ends at the NY 52 intersection, which marks the center of an area of the town of Newburgh known as Gardnertown. The hamlet is named for Silas Gardner, an early settler whose stone house is still in use just north of the intersection, past the Orange Lake outlet brook.

Immediately north of the NY 52 junction, NY 300 reverts to two lanes as Union Avenue leaves the route to the northwest as a town road. Increased traffic and poor visibility made the junction with Union Avenue a dangerous intersection; accordingly, in 2005 the New York State Department of Transportation made left turns onto Union Avenue illegal. The number of accidents did not decrease at first due to widespread ignoring of the no left turn signs; however, increased vigilance by the Newburgh police has cut down significantly on accidents at this "Y" intersection. Now named Union Avenue Extension, NY 300 heads northeast, crossing Gardnertown Road at an intersection with a full four-way traffic light. At this point, it passes the town of Newburgh's Town Hall, Code Compliance Building, and Police Headquarters. Just beyond this triumvirate of municipal buildings is the current Gardnertown Magnet School of the Newburgh Enlarged City School District, where NY 300 becomes Plattekill Turnpike.

After  of both commercial and residential properties, including the Gardnertown Riding Stables, the highway reaches the Town Court at the junction with NY 32, which marks the center of an area of town named Cronomer Valley. While the junction is a standard four-way intersection, the highways do not intersect as such. Instead, NY 32 enters from the southeast and leaves to the north while NY 300 turns left and heads to the northwest past the south end of Chadwick Lake, the town's reservoir and also the only Town-owned and operated park. Chadwick Lake Park features picnic pavilions, an extensive children's playground, fishing and boating facilities, and a hiking trail which circles the lake, a total of 1.5 miles. Beyond Chadwick Lake Park, this section of NY 300 is largely a rural two-lane road that serves as a connector between Newburgh and Wallkill, a hamlet in the adjacent Ulster County town of Shawangunk. As it heads to Wallkill, NY 300 crosses the Thruway on a bridge rebuilt in 2005 which is the only integrated pier cap type bridge to be found in the area.

The route continues northwest across a rural section of the town to the Ulster County line near the top of Kings Hill, one of the highest elevations in the town. NY 300 briefly turns to the north and parallels the county line before veering to the west and passing into Ulster County and the town of Shawangunk. Within the town, the last on NY 300, the route trends in a more westerly direction toward Wallkill. The route ends just shy of the hamlet at a junction with NY 208 northeast of the community.

History

Designation
The east–west portion of modern NY 300 from Wallkill to Cronomer Valley was taken over by the state of New York by 1926 and designated as NY 300 as part of the 1930 renumbering of state highways in New York. At some point between 1942 and 1954, NY 300 was extended southeastward to U.S. Route 9W at the Newburgh city limits, creating a  overlap with NY 32 from Cronomer Valley to US 9W. NY 300 terminated at this point while NY 32 continued south along US 9W as it does to this day. Motorists proceeding straight at this intersection had a direct route to the Newburgh waterfront and the Newburgh–Beacon Ferry across the Hudson River.

The intersection of Plank Road (NY 32) and Albany Post Road (US 9W) was reconfigured slightly as part of the construction of Interstate 84 and the Newburgh-Beacon Bridge. In order to avoid crossing under the freeway at exit 39, the section of Plank Road carrying NY 32 and NY 300 was relocated to the north of I-84. As a result, it now intersects with US 9W about  north of the old intersection. When the bridge and I-84 were completed through Newburgh in 1963, the concurrency between NY 32 and NY 300 was abolished and NY 300 was truncated back to its original terminus at Cronomer Valley.

Southward extension
Prior to 1980, most of what is now NY 300 south of Cronomer Valley—namely Plattekill Turnpike, Union Avenue and Temple Hill Road—was maintained by Orange County as parts of several county routes. Plattekill Turnpike and Union Avenue were designated as CR 28 from Cronomer Valley to NY 52, CR 10 from there to I-84, and CR 38 from NY 17K to NY 207 east of Stewart International Airport. Temple Hill Road, meanwhile, was designated as CR 59. The section of Union Avenue between I-84 and NY 17K was state-maintained as an unsigned reference route.

On April 1, 1980, the state of New York assumed ownership and maintenance of CR 10, CR 28, CR 38, and CR 59 as part of a highway maintenance swap between the state and Orange County. The new north–south state highway became part of an extended NY 300, which made a 90-degree turn at Cronomer Valley and proceeded south to Vails Gate, briefly overlapping NY 207 in the vicinity of Lake Washington. This change roughly doubled the length of NY 300 (from ) and also resulted in the re-signing of NY 300 from an east–west route to a north–south route.

The original east–west orientation of NY 300 is reflected in the mileage given on the route's reference markers. Mileposts on the highway begin at the route's original western terminus at NY 208 in Wallkill and increase as the route heads east and south toward Vail Mills. As such, the markers on the route run contrary to the New York State Department of Transportation's standard practice of inventorying a north–south route from south to north.

The section concurrent with NY 207 was relocated slightly when it was widened just east of the Thruway. The former right-of-way is still visible in the woods just north of the roadway.

Road names
The original street names for the north–south section of NY 300 still enjoy wide local usage even though both the United States Postal Service and the local governments no longer recognize them as valid road names. Since the adoption of the 911 emergency system in 1997, the entire length of the road is now referred to officially as "Route 300", with the old names of Plattekill Turnpike, Union Avenue Extension, Union Avenue and Temple Hill Road being suppressed by the local governments and by the U.S. Postal Service. The name Route 300 has even replaced the old name North Plank Road west of Cronomer Valley, even though the name is retained by the Postal Service east of that intersection. The large signs on Interstate 84 still refer to NY 300 as Union Avenue, however, even though local and official use of this name has been suppressed for the past decade.

I-84/Thruway junction
When the New York State Thruway opened near Newburgh in 1955, exit 17 was a standard trumpet interchange that connected to Union Avenue and NY 17K. Interstate 84 was opened north and east of the junction in 1963 and west of the junction in 1969. No direct connection was built between I-84 and the Thruway, forcing traffic to utilize a short stretch of Union Avenue. At the time the Thruway was built there was little traffic on what later became NY 300 (at that time, a county road); the completion of I-84 and the subsequent development of the NY 300 corridor has increased traffic volumes in the area significantly.

In this setup, traffic left the freeway and encountered stop signs and traffic signals while traveling from one road to the other. The inadequate cloverleaf design of the junction between I-84 and Union Avenue led to problems, especially with articulateds, which must slow significantly to negotiate the sharp loop slips, and weave with traffic attempting to leave the freeway westbound. The I-84 off-slips had stop signs at the NY 300 termini; and there was no cloverleaf weaving area northbound through the junction. Southbound, traffic had to weave to join NY 300, or bear right to join the Thruway.

For many years state and local officials had wanted to build a direct connection between I-84 and the Thruway; however, federal funding did not become available until the very end of the 20th century. The New York State Thruway Authority had a project in the works to link exit 17 directly with I-84, bypassing NY 300; and reconstruct the interchange between NY 300 and I-84 (exit 36). Plans online showed this as a diamond junction for the Interstate 84/NY 300 link; but there are signals in place for a left turn not shown in the Thruway Authority plans.

The junction between the Thruway and Interstate 84 works were begun in 2001 but the project was delayed when the original contractor for the job was found to have ties to organized crime. As of May 2006, total work on the project consisted of a rebuilding of the eastbound old exit 7 off-slip, removal of the southbound NY 300 to eastbound I-84 loop slip, installation of a traffic light, and the rerouting of the southbound NY 300 to eastbound I-84 movement via the same slip ramp that services the northbound NY 300 to eastbound I-84 movement.

The ramp for northbound exit 17 on the Thruway has been widened to two lanes and new signage has gone up on the northbound Thruway and westbound I-84.

The direct connection between I-84 and the Thruway was finally completed in December 2009, after being under construction for five years.

Points of interest
NY 300 has a large share of local attractions. The Newburgh Town Clerk is located along NY 300 just south of Mt. Carmel Church of Christ. Lake Washington resides just to the East of NY 300, and the route curves around it for a scenic view. Heading northbound on NY 300 is where Chadwick Lake is located along with Chadwick Lake Park. Other historic landmarks such as the New Windsor Cantonment State Historic Site are located on NY 300. The Newburgh Mall is also located on NY 300.

Major intersections

See also

References

External links

300
Transportation in Orange County, New York
Transportation in Ulster County, New York
Newburgh, New York
New Windsor, New York
Shawangunk, New York

New York State Route 300


Storm Gabrielle was a tropical storm that move over eastern North Carolina before turning out to the sea. It was the seventh named storm of the 2007 Atlantic hurricane season. Gabrielle formed as a subtropical cyclone on September 8 about 385 miles (625 km) southeast of Cape Lookout, North Carolina. Wind shear affect the storm for much of its existence. However, a brief decrease in the amount of shear let Gabrielle become stronger and become a tropical storm. On September 9, Gabrielle reached the coast of North Carolina. Turning to the northeast, the storm quickly weakened and dead out on September 11. The storm drop heavy rainfall near where it reach land, but little rain in other areas. Total damage was minor, and there were no reported deaths.

Storm history

A dying cold front move off the coast of Georgia on September 2 and left behind clouds and showers that moved slowly east. These begin to organize, and by late on September 4, the
thunderstorms have gotten bigger east of the system's center. On September 5, a Hurricane Hunters aircraft report that the system had not yet became a tropical or subtropical cyclone. A trough causes some wind shear, which stops the storm from gain strength. However, the area soon became better for the storm to get stronger.

The storm started to develop, about halfway between North Carolina and Bermuda. The storm began to turn slowly toward the west-northwest. On September 7, its center became slightly stronger. On September 8, the storm was named Subtropical Storm Gabrielle by the National Hurricane Center. At this time, Gabrielle was about 385 miles (625 km) southeast of Cape Lookout, North Carolina.

After becoming a subtropical cyclone, Gabrielle was in an area with cooler air to the north, dry air to the south and west, some wind shear, and cooler water temperatures along the storm's path. These conditions made it so the storm could not strengthen much. However, a curved line of thunderstorms formed in the storm's northern and western sections, and the circulation became better organized. Later, the rainbands died out, leaving the center of the low pressure system far away from the area of thunderstorms. To be a strong tropical cyclone, the center and the thunderstorms need to be located over each other. Soon, the storm began to gain more strength, and it was renamed to Tropical Storm Gabrielle on September 7 while located about 185 miles (300 km) southeast of Cape Lookout, North Carolina.

Wind shear slowly went down as the storm passed over the Gulf Stream, allowing strong thunderstorms to quickly form near the center, and at about 15:45 UTC, Tropical Storm Gabrielle hit the coast of North Carolina. It had winds possibly as strong as 60 mph (95 km/h) at time. The storm turned to the north and north-northeast, and re-entered the ocean on September 10. Gabrielle weakened to a tropical depression, and still kept scattered thunderstorms near it as it tracked along the northern part of the Gulf Stream. By midday on September 11, Gabrielle died out to the south of Canada. By early the next day, the remnants of Gabrielle were absorbed by another cold front.

Preparations
Gabrielle became a subtropical storm. Then, the National Hurricane Center sent out a tropical storm watch from Edisto Beach, South Carolina to Oregon Inlet in North Carolina, including the Pamlico Sound. As the storm came close to land, the storm watch for areas south of Cape Fear, North Carolina was taken away. At the same time, a tropical storm warning was declared from Surf City, North Carolina to the North Carolina – Virginia state border. A tropical storm watch was also issued for parts of the Delmarva Peninsula and Chesapeake Bay.

Before the storm arrived, the National Park Service closed visitor centers and campgrounds along the Outer Banks. For about 12 hours, the ferry between Hatteras and Ocracoke was closed down. The governor of North Carolina put rescue teams on standby. Some people were told to tighten down loose objects, and to stay inside when the storm passed over. Because the tropical storm was expected to be minor, no evacuations were ordered. On Ocracoke Island, boats were taken out to prepare for Gabrielle. The threat of the storm made it so a fishing contest was canceled at Atlantic Beach.

At first, forecasters, or weather men, were not sure where Gabrielle would go. They said it was possible for the storm to hit areas as far north as New York. Big waves and rip currents were predicted, so the Coast Guard helped to prepare for the storm in the Northeastern United States. On Cape Cod, Massachusetts, a jet airplane flew along the coastline, giving storm advisories to offshore boats. A Coast Guard patrol boat was sent offshore for search and rescue. Sailors were told to be very careful in the storm. However, the storm passed well to the south with little effect.

Impact

Big waves from Gabrielle along the coast of Florida caused a surfer to drown. Around 200 others had to be rescued from the rough seas. People at New Smyrna Beach, Florida said waves reached .

By September 9, the outer rainbands of the cyclone began hitting southeastern North Carolina. Constant high winds occurred along coast, reaching 44 miles per hour (71 km/h) at Frisco. Wind gusts were sometimes stronger; a gust of 61 miles per hour (98 km/h) was recorded at Ocracoke. Along the coast of North Carolina, waves were  high. Rip currents caused many swimmers to be rescued by lifeguards. There was not much rain from the storm in most areas, but near the storm's center, 9.03 inches (229 mm) of rain fell.

Where the most rain fell, some flooding formed. This prevented farmers from harvesting their crops. Much of North Carolina was considered to be in a drought, so people hoped Gabrielle would bring needed water. However, in most locations, no rain occurred. The storm left part of North Carolina Highway 12 on Hatteras Island closed for three hours because of flooding. Other streets in Morehead City and Beaufort were closed. A few buildings in the area had minor damage from the flooding. In Carteret County, the flood waters did $5,000 in damage. Storm surge from Gabrielle was small, at just  above normal at Hatteras Island. Overall damage in the state was minor and no people died.

When the storm was called "Gabrielle", it was the fourth time that the name was used for a tropical cyclone in the Atlantic Ocean. The name was used previously in 1989, 1995, and 2001. Because Tropical Storm Gabrielle was not bad, the name Gabrielle was not retired and was later used for the 2013 Atlantic hurricane season.

Related pages
 2007 Atlantic hurricane season
 Subtropical Storm Andrea (2007)

References

Other websites
 NHC's advisory archive on Tropical Storm Gabrielle.

Gabrielle
Gabrielle
Gabrielle

Tropical Storm Gabrielle (2007)


Boleskine House is a house on the south side of Loch Ness. It is in the Scottish Highlands.  It is best known for having been the home of two famous people. First was the writer and occultist Aleister Crowley. Then later, it was the home of Jimmy Page, the guitarist for Led Zeppelin.

The house was mostly burned down by fire in December 2015.  Boleskine House is a Category B listed building in the United Kingdom, along with the stables and a small lodge (cottage). This means it has historical and cultural importance.

History
Boleskine House is 21 miles south of Inverness and close to the village of Foyers. The house was built in the 18th century as a hunting cottage or lodge. The house is right next to a graveyard. The graveyard was already thought to have ghosts and supernatural happenings, even before Crowley bought it.

Aleister Crowley
Crowley bought Boleskine House from the Archibald Fraser family in 1899.  There were rumors of him using black magic and rituals while he lived at the house.  His housekeeper had bad things happen while living there, including the death of his two children. Crowley later said that he had used too much black magic. He sold the house in 1913, because he was running out of money.

Jimmy Page
Page was already collecting things about Aleister Crowley. He was reading about him and was interested in his ideas. He bought the house and land in 1970. He thought it would be a good spooky place to help him write songs.  At the time it was in bad shape and needed repairs.  But, even though he had the house fixed up; he did not spend much time there. Page sold the house in 1992. He actually lived there for less than six weeks.

A fantasy scene for Page that was shown in Led Zeppelin's movie The Song Remains the Same was made around Boleskin House. It was made during a full moon in December, 1973. Page is climbing a mountain in the moonlight.

Later history
After Page sold it, the house was run as a guest-house.  In 2009, the house and land were put up for sale.  The sale also included 140 feet of shoreline of Loch Ness.  The new Dutch owners, who are not known, were using it as a holiday home. It is now owned by the Boleskine House Foundation and will open to the public after it has been restored.

Fire
On the afternoon of 23 December 2015, a motorist passing by saw flames and smoke coming from Boleskine House.  By the time fire crews arrived, almost 60 percent of the home was already burned. Flames were rising up to 20 feet high.  The firefighters tried to save the west wing of the house, as the rest of the building had been too badly damaged. The fire was thought to have started in the kitchen, but no one was home.

It is not known how much of Boleskine House is still standing since the fire.  A former owner said that the damage is so bad it "is unlikely it will ever be rebuilt unless there is someone out there with an interest in the occult wanting to spend a lot of money."

References

More reading

Other websites
Aleister Crowley at Boleskine House
Boleskine House Foundation official website https://www.boleskinehouse.org

Buildings and structures in Scotland
Listed buildings
British culture
Folklore
1760s establishments
Establishments in Scotland
18th century in Scotland

Boleskine House


An aunt is relationship that describes a woman who is a sibling of a parent or is married to a sibling of a parent. Aunts are sometimes called Auntie or Aunty. A man is a nephew to their Aunt and a woman is a niece. An aunt is part of an extended family. The child of an aunt's is a cousin. Often the word aunt is used with people who are not related to show closeness or respect.

In many cultures there are different words to describe a person's mother's sister and father's sister. In Latin a mother's sister is matertera while a father's sister is amita.

Detail
A maternal or paternal relative is one who is related through one's mother or father, respectively. For example, a maternal aunt is the subject's mother's sister. An in-law is a relationship that is not by blood, but instead by marriage. The in-law shares the in-law relationships of the spouse's relatives. For example, an aunt in-law could be the wife of the subject's uncle.
 aunt: parent's sister.
 maternal aunt: mother's sister.
 paternal aunt: father's sister.
 half-aunt: parent's half-sister.
 double-half-aunt: a person who is a half-sister of both of the subjects parents.
 grandaunt (or great-aunt): grandparent's sister.
 great-grandaunt (or great-great-aunt): great-grandparent's sister.
 aunt-in-law: uncle/aunt's wife.
 aunt-in-law: spouse's aunt.
 co-aunt-in-law: spouse's uncle/aunt's wife.
 stepaunt: stepparent's sister.
 stepaunt: parent's stepsister.

References

Family

Aunt


The Eastern Front of World War I was the theatre in which Germany and Austria-Hungary fought against the Russian Empire. Planning places to concentrate forces was very important because there were few railways on the Eastern Front, and troops could not be moved and reinforced as quickly as on the Western Front.

Russia lost many battles, but its overall situation improved as Russia improved its forces, and more and more allies entered the war. The Eastern Front ended when the Russian Civil War broke out in 1917. The communists signed a peace treaty with Germany so that they could focus on winning the civil war.

Other websites
 WWI Eastern Front Photo.
 WWI Eastern Front Part II
 With the Russian army, 1914-1917 by Alfred Knox

World War I

Eastern Front (World War I)


Neotribalism, also known as modern tribalism or new tribalism, is a sociological concept which postulates that human beings have evolved to live in tribal society, as opposed to mass society, and thus will naturally form social networks constituting new tribes.

Sociological theory
French sociologist Michel Maffesoli was perhaps the first to use the term neotribalism in a scholarly context in his 1988 book The Time of the Tribes. Maffesoli predicted that as the culture and institutions of modernism declined, societies would embrace nostalgia and look to the organizational principles of the distant past for guidance, and that therefore the post-modern era would be the era of neotribalism.

Work by researchers such as American political scientist Robert D. Putnam and a 2006 study by McPherson, Smith-Lovin and Brasiers published in the American Sociological Review seem to support at least the more moderate neotribalist arguments.

The notion of neotribalism is used in the field of consumer research under the label consumer tribes.

See also
 Anarcho-primitivism
 Communalism
 Evolutionary psychology
 Kinism
 National-anarchism
 Tribalism

References

Social theories
Subcultures
Syncretic political movements

Neotribalism


The Homewood Museum is a historical museum located on the Johns Hopkins University campus in Baltimore, Maryland. It was listed as a National Historic Landmark in 1971, noted as a family home of Maryland's Carroll family. It, along with Evergreen Museum & Library, make up the Johns Hopkins University Museums.

History
The Homewood Estate was offered as a wedding gift in 1800 by Charles Carroll of Carrollton, (1737–1832), the longest surviving signer of the Declaration of Independence, to his son Charles Carroll Jr. It occupied  acres in northern Baltimore and was first known as "Merryman's Lott." Carroll had purchased the parcel of land in 1794. Charles Carroll Jr. began construction on a stately and modern country home of his own design in 1801 and had mostly finished by 1808. It cost $40,000, four times the budgeted expense. For reasons both personal and political, "Homewood" led to a severe breach in relations between father and son. Ultimately, Carroll (Senior) bought the house from his son in 1824 and managed the "most improvident waste" until his son's death the next year. The house then passed to Charles Carroll III, (the grandson), who lived there until he inherited the rural landmark family estate, Doughoregan Manor (in modern Howard County), from his grandfather.

The house was the birthplace of John Lee Carroll in 1830, second son of Charles Carroll, III, who would become Governor of Maryland. In 1839, Charles Carroll III sold Homewood to , a Baltimore merchant, who lived there with his family until 1865. During the Wyman family's tenure, Wyman's son William commissioned Richard Upjohn to build an Italianate mansion on the grounds, named "Homewood Villa." The Villa was demolished by Johns Hopkins University in 1954; however, the gatehouse to the estate remains, and can be seen as an example of the villa design. On Samuel Wyman's death the property was divided between his sons. In 1897, Homewood House became the first Gilman School, known at its founding as The Country School for Boys. In 1902 the property was reassembled and given to Johns Hopkins University.

In 1916 the mansion became the University Faculty Club. In 1936, Homewood was converted to offices for the university president and deans. Johns Hopkins University now operates Homewood Museum, which opened to the public in 1987, and its Federal-style architecture, with its red brick and white marble, serves as the inspiration for the campus' design.

Architecture

Homewood exhibits a Palladian-inspired five-part plan, that reflects harmony in the proportions and sophisticated details in its construction. The five-part plan is based on a central block comprising the main residence, with flanking pavilions or dependencies linked to the center by hyphens. The house, while planned and massed in the Georgian style, uses Federal-style detailing, reflecting influences of the English architecture of Robert Adam. While Georgian architecture has significant surface relief, the Federal style is flatter, with smaller-scale details, as seen at Homewood. The four-columned portico dominates the main elevation.

The 1½ story central block was the center for formal entertainment, with a reception room, dining room and drawing room on the south side. The west wing was devoted to services, such as kitchens, while the east wing was for family use, on a more intimate basis than the main house. Unlike many five-part houses in the area, the central block did not have a full second floor, causing bedrooms and family areas to move into the wings.

Homewood is furnished today as it would have been in the 19th century. It is home to the Homewood Museum, which features period furnishings that complement its architecture.

See also
 Homewood Field
 Carroll family
 List of National Historic Landmarks in Maryland
 National Register of Historic Places listings in North and Northwest Baltimore

References

External links

Homewood, National Park Service Discover Our Shared Heritage Travel Itinerary
, including photo in 1996, at Maryland Historical Trust

Homewood House
Homewood House
National Historic Landmarks in Maryland
Historic house museums in Maryland
Carroll family residences
Homewood House
Houses completed in 1801
Historic American Buildings Survey in Baltimore
Houses in Baltimore
Houses on the National Register of Historic Places in Baltimore
Baltimore City Landmarks

Homewood Museum


A Bengali Muslim wedding () is a Bengali wedding in accordance to Muslim faith which includes very few rituals and ceremonies that may span up to three days max. In most cases, it starts with the Paka Dekha ceremony (promising of marriage). Then, nikkah (marriage registration) which is done by a kaji with a fixed denmohor (payable to wife) and it ends with the Bou Bhat ceremony that is popular as the wedding reception arranged by the groom's family.

Arranging the wedding
Like many non-industrial societies, in Bangladeshi culture, marriage is seen as a union between two families rather than just two people.

Within Bangladesh, arranged marriages are arguably the most common form of marriage and are considered traditional in society.

A cultural wedding is arranged by ghotoks (matchmakers), who are generally friends or relatives of the bride and groom's parents. The ghotoks facilitate introduction of the bride and groom's identity to respective parents. Families traditionally seek bride and groom matches from the same religion and good social standing, and never allow unemployed men to become grooms. In the case of an arranged marriage, if the aforementioned 'compatibility' factors are duly matched, only then is the pairing deemed an ideal match. Apart from arranged marriages there are also love marriages and semi-arranged marriages which are based more upon the preferences and wishes of the partners than strict traditional norms, though love marriage is forbidden by most of the families and inter-gender friendship is frowned upon by the society.

Once the arrangement is done, the planning of the wedding itself is done by parents. They usually start the planning the wedding venue many or few months ahead or in some cases some weeks ahead.

Pre-wedding rituals

Paka-dekha
The official engagement must follow from formal consent given by the family elders from both sides. Through a ceremony called paka-dekha or dekha-dekhi, the alliance is formalised so final wedding preparations can proceed in due course with confidence that it is indeed intentional and assured to take place. Paka-dekha is celebrated on a day when both families convene at either side's home to fix the final date and time of day of the marriage, and entertain any demands made by the groom's family in order to ensure that the bride's future is well assured. Sometimes priests may also officiate, documenting the marriage's specifications for legal/government purposes, and setting the details on paper (or in current-day digital form) and signing it from both sides' present eldest guardians.

After the legal formalities, the participants are served traditional sweets such as rasgullas and mishti doi, generally catered by the groom's side.

Following the paka-dekha, public announcements of "the auspicious alliance" are made in the localities of both sides. In modern times, this is normally done using a wedding-card.

Paan-Chini
Paan chini, chini paan or sinifaan is a tradition to give two betel leaves and areca nuts to the guests at any auspicious occasion. Thus the name was derived from the servings. 'Paan' (betel leaf) being served with silver foil signals festivity and during such propitious occasions it is also common to bring sweets. These gestures friendship and a heartening promise.

Gaye Holud (Turmeric ceremony)

This ritual is followed by Gaye Holud or turmeric ceremonies ( gaee holud, lit. "yellowing the body") take place before the wedding ceremony. There is one turmeric ceremony for the bride and another for the groom. For the bride's gaye holud, the groom's family - except the groom himself - travel in procession to the bride's home. They carry with them the bride's wedding dress/outfit, some wedding decorations including turmeric paste (that has lightly touched the groom's body), candy/sweetmeats and gifts. They also take a large Ilish or Rohu fish decorated as a bride. After the two 'yellowing ceremonies,' the bride and groom are bathed in the water that the women had fetched from the waterway early that morning. There are local variations on this tradition, such as providing a specific number of fish to the party responsible for cooking them, and hence the best time to deliver the fresh fish to the groom's family.

The procession traditionally centers on the female relative and friends of bride, and the paste is prepared by five married women called 'Eyo-stree,' and they traditionally all wear matching clothes, usually orange in colour. The bride is seated on a sheel-nora, and the women walk encircling her, showering Ganga water drops upon the bride.

The turmeric paste is applied to the bride's skin by her friends. This is said to soften the skin, but it also colours her in the distinctive yellow hue that gives its name to this ceremony. The sweets are then fed to the bride by all involved, one at a time. Then a feast for the guests is served. Married women present may also stain each other with turmeric paste. Brides also adorn their hands, arms and feet with Alta (dye) or Henna (also known as Mehendi) on this day. Meyeli Git (Female Song) folk song which are sung by rural women individually or collectively at family gatherings and social ceremonies, are sung during different marriage rituals, such as the gaye halud ceremony, the bride and bridegroom bathing ceremony, while the bride is being dressed, the welcome and farewell to the bridegroom, and the farewell to the bride.

Wedding ceremony
The wedding ceremony ( biya or biye) follows the Gaye Holud ceremonies. The wedding ceremony is arranged by the bride's family. The groom, along with his friends and family (Borjatri), traditionally arrive later in the evening.

The groom is sent a car from the bride's side and he rides inside it with two elder male relatives, one from the bride's side and another from his own family (called his Borkorta), as well as the youngest male member from his family dressed as a groom, (called his Neet bor similar to the "best man" in western traditions). Before leaving for the wedding venue, the groom is blessed by his mother and he formally seeks her permission to begin a new life with his soon-to-be "better half". The groom's mother in a Muslim wedding leaves along with the groom and takes him to the Bride's house.

However, in contrast to the Hindu ceremony, in Muslim ceremonies the groom's mother presents the bride with jewelry and sarees and then she goes to change into her wedding saree and jewelry. Later the groom and his father and along with the bride's father then meet to sign the official mahr contract ritually giving the Bride a set amount of money as her dowry.

In a muslim ceremony the bride and groom are seated separately along with family and friends of the same gender each bride and groom with a huzur who asks both if they accept the other as their partners and if they say "qobul" (meaning I accept) then they sign the wedding document and are officially married and then seated next to each other and ask for the blessing of their family and God. Then music begins to play and food is served and women especially from the groom and bride's side of the family dance and take picture and talk with the guests.

The next morning (preferably before noon), a "Bashi Biya" or is held, and the new couple leaves for the groom's house that evening. This is known as the bidaay (lit., "goodbye or farewell") ceremony.

When the bride is greeted by the groom in the morning of "Bou Bhaat", a ritual called "Bhaat Kapor" is initiated by the groom where he gifts the bride with essential accessories of a married woman, sari and other auspicious things on a plate of silver (these items are given by husband only and not by in-laws of bride); nowadays they also use other metals like brass etc. This signifies that the groom would hence be taking care of all the needs and requirements of his bride from that day onwards. After receiving all these items from her husband, the bride takes blessing from her husband and hence begins the rituals of "Bou Bhaat".

Post-wedding rituals

Bou Bhat

The following day, i.e., the second day of the bride at her new home is celebrated as Bou Bhat as on this day, she serves rice with ghee to all her in-laws at lunch.

The evening is celebrated as a reception party, where all the distant relatives along with the close ones from the groom's side are invited and introduced to the bride. The bride's family members 'Konyajatri' also attend the reception with 'tatwo' (gifts of clothes, sweetmeats, jewellery, and all other essentials for the bride and her in-laws).

A grand feast is carried out called 'Preetibhoj'- It is a gala dinner to introduce the Bride to the society and the whole of the family. In the old days the dinner was all prepared by the family themselves. Sweets were made at home by 'Vien'. Friends and neighbors used to volunteer to distribute the food, which was usually done on banana leaves. But now the Catering Service has taken over the whole initiative.

Changes
In the past, weddings would take place in the wife's home as community centers were not available. Many people would be invited to the wedding. In the villages, in the past, the women would sing geet, a traditional type of song sung at weddings and dance. Nowadays, modern music has taken over the geet and most of the weddings are held at community centers. Nowadays, some weddings are made as a joint program where the biye and boubhat are arranged together and jointly sponsored by the parents of both the wife and the husband.

Chittagongian Wedding
The Chittagong region has some really unique traditions than Bengali traditions of other divisions of Bangladesh. One of the unique wedding rituals of Chittagong is "Boujōrni" (Bengali: বউজড়নী) or "Joragantha" (Bengali: জোড়া গাঁথা). There's another event in Chittagong's Bengali culture which takes place at the night before the bride gets to the in-laws house after marriage called "pansholla" (Bengali: পানশল্লা) and it is observed by both Muslim and Bengali Buddhists. Just like how the groom, along with his friends and family, traditionally arrive later in the evening and which is called "Borjatri" (Bengali- বরযাত্রী), in Chittagongian society there's another tradition which is similar but instead of groom side it's the bride side and it's known as "Sōari" (Sawari) (Bengali: সোয়ারী). The word "Sawar" is a word which means "ride" and it's used among South Asian communities. It is believed that because the bride used to ride on a "Palki", it is called Sawari. The "Borjatri" is known as "Boirati" (Bengali: বৈরাতী). The people from the "Boirati" get served by "Duruch pōlao" (Bengali: দুরুচ পোলাও) which is a type of Bengali pilaf originated in Chittagong. The "Duruch" is made by marinating whole chicken with Bengali spices then it gets burned a bit directly on flame and then fried in oil. And another dish is called (Bengali: নুন্নুচ) "Nunnuch" and it's a type of curry.

Gallery

See also
 Bengali Hindu wedding
 Gaye Holud
 Bou Bhat
 Culture of Bangladesh
 Culture of Bengal

References

Bangladeshi culture
Marriage, unions and partnerships in Bangladesh
Bangladesh
Marriage in Islam
Weddings by culture

Bengali Muslim wedding


Fulk III "Nerra" (970–1040), was a French nobleman who was the Count of Anjou from 987 to his death. He built up Angevin power by building a network of castles.

Early career

Fulk was the son of Geoffrey I, Count of Anjou and Adele of Meaux. He was born about 970. Fulk was born into a dynasty of counts going back nearly a hundred years. His father, grandfather, great-grandfather and second great-grandfather had all been counts of Anjou before him. His father, Geoffrey I had been preparing Fulk to be count as he raised him. He was about age seventeen when his father died and Fulk became the next count. Two years earlier, in 985, his father arranged for him to be married to Elizabeth de Vendome, daughter of Bouchard, Count of Vendome. His nickname "Nerra" meant 'the Black'. It was probably given to him after his death.

Count of Anjou

His first years as count were a constant fight for survival. His western borders and his holdings in Touraine were not secure. His concerns were mainly holding and defending Angevin interests. Fulk also faced opposition from the church. Bishop Renaud of Angers and Guntarius abbot of St. Aubin both thought they could take advantage of an inexperienced young count. They wanted to take back lands they lost to Fulk's father, Geoffrey. But Fulk had a powerful ally in his uncle, Bishop Guy of Le Puy. Guy stepped in and sent the abbot on a pilgrimage and used force against Bishop Renaud.

Fulk fought against Conan I of Rennes at the Battle of Conquereuil on 27 June 992. Even though Conan had lost a battle to Fulk's father years before, he was still a powerful force in the region. Defeating and killing Conan gave Fulk Nerra a reputation as a very capable commander. Fulk then extended his power over Maine and Touraine.

Fulk Nerra had a longstanding rivalry with Odo II, Count of Blois. Hugh Capet, the king of France had supported the Angevins against Blois. But king Robert II of France had been married to Bertha, (Odo II's mother) and supported Blois against Anjou. The king opposed Fulk's designs on Touraine and this forced him to pull back to Anjou. When Fulk went to the Holy Land Odo II tried to take advantage. He built three new castles to counter those built by Fulk. When Robert II married again, this time to Constance of Arles, she was Fulk's cousin. Relations between the king and Fulk improved. When Count Hugh of Beauvais, a favorite of King Robert, began speaking against his new wife Constance, Fulk had him killed. This turned the king and the church against Fulk. To ask forgiveness, Fulk took a trip to the Holy Land (he made four total). When he returned he built a new monastery. The king decided to stay with Constance. He and Fulk reconcilled in Rome in 1016. That same year war broke out between Fulk and Odo II of Blois. Fulk allied with Herbert I, Count of Maine, called Wakedog, and they attacked Tours. Odo II came in response and the two met on 6 July 1016. Although he was knocked off his horse, Herbert Wakedog rescued him. Fulk defeated Odo II at the Battle of Pontlevoy.

Odo II fell out of favor with king Robert. Robert asked Fulk to help him against Odo II, which he did. In 1026 when Odo II beseiged Montboyau, Fulk Nerra attacked Saumur. Fulk kept Samur while Odo II lost Montboyau. In the later part of his reign Fulk made several gains in the south including much of Poitou and built a castle there to protect his interests.

In defending his territory Fulk had a large number of castles and other fortifications built. Fulk used these castles both offensively and defensively. Some of his fortresses cut in half the territory of a neighboring lord. Others were used as forward bases for attacking Touraine.

Fulk could be ruthless at times. His treatment of his first wife is an example. When he thought she had committed adultery, he ordered his countess to be executed by burning. They had been married nearly fifteen years when she died. Fulk continued to control Vendome through their daughter, Adele, and her family. In 1028 Fulk and his second wife, Hildegarde, founded the abbey of Le Ronceray. Originally a church dedicated to St. Mary, Hildegard was very active in its rebuilding into an abbey. They gave the abbey many gifts including the forest of Lattay. Fulk died 1 April 1040 while returning from his last pilgrimage.

Family

Fulk's first wife was Elizabeth de Vendome. Together they had a daughter:
 Adèle. She married Bodon de Nevers, count of Vendome (jure uxoris).

His second wife was Hildegard of Lorraine. Together they had two children:
 Geoffrey Martel, his successor.
 Ermengarde-Blanche.

References

970s births
1040 deaths
Counts of Anjou

Fulk III of Anjou


Karan Casey (born 1969) is an Irish folk singer, and a former member of the Irish band Solas. She resides in Cork, Ireland.

Early years
Casey was born in Ballyduff Lower, Kilmeaden, County Waterford, Ireland. Her family encouraged her to sing in the house, in a church choir and at school. At Waterford Regional Technical College she studied piano then took music at University College Dublin in 1987. Having learned to copy Ella Fitzgerald's scat singing, she performed in a Dublin bistro several nights per week while still a student. At the Royal Irish Academy of Music she studied classical music and sang in a jazz band, then a folk-ballad band, then another jazz band. She also fell under the influence of Dublin folk singer Frank Harte. During this time she also formed her own band, called "Dorothy".

Immigration to the USA
In 1993, Casey moved to New York City, to study jazz at Long Island University. When she began to frequent Irish traditional sessions in New York, she started singing Irish traditional music again, performing mostly in bars and local centres. During 1994, she sang with Atlantic Bridge before joining Solas, recording five songs on their début album in 1996. At the same time, she was still performing jazz and folk material herself at the Tramps club in Manhattan, accompanied only by a percussionist. In 1997, Casey recorded a solo album, Songlines, inspired by the novel of the same name by Bruce Chatwin and produced by Séamus Egan. The album featured both Irish traditional and contemporary folk songs, and included several members of Solas.

Solo career
Casey left Solas at the beginning of 1999 to pursue her solo ambitions. She then moved back to Ireland, although frequently travelled between her home in Cork and America. In 2000, she collaborated with several other vocalists on Seal Maiden: a Celtic Musical. It concerned the mythical creature called the selkie (in this case, a seal-woman). The album featured a story written by Irish playwright Marina Carr narrated by Casey, produced by Niall Vallely and Leib Ostrow, and featured contributions from Martin Hayes & Dennis Cahill, Iarla Ó Lionaird, Máiréad Ní Mhaonaigh, Michael McGoldrick, Mel Mercier and Robbie Overson.

In 2001, Casey finished working on her second solo album, The Winds Begin to Sing (2001) which was well received by critics and propelled her into a stable solo career. She released Distant Shore in 2003 and toured extensively throughout the Americas and Europe. In 2005, Casey released Chasing the Sun featuring Irish traditional and folk songs which she learned from her mother and maternal grandmother. The album included a number of songs written by Casey herself as well as songs by Belfast musician Barry Kerr. The album was well received and was the last to be released on the Shanachie and Vertical labels so that Casey, husband Niall Vallely and other associated acts could release her music independently.

In 2006, Casey joined her previous band Solas to guest on their live DVD and album, Reunion: a Decade of Solas. On the recordings, Casey was joined by all of the band's past members and current members from the period. She joined Deirdre Scanlan (Solas vocalist 2000–2007) and Antje Duvekot, along with the male vocalists from the band.

In 2008, Casey and her husband set up Crow Valley Music to release Ships in the Forest.

In early 2010, Casey released Exiles Return, a duet album with former Solas bandmate John Doyle; it was listed among the Top 5 albums of the year by The Irish Echo newspaper.

Released in 2014, Two More Hours was Casey's sixth solo album and her first entirely self-penned work. Contemporary in tone, it takes a much more personal approach to her writing and singing. It features a duet with Irish chart-topper Mick Flannery as well as contributions from Abigail Washburn and Aoife O'Donovan, and was produced by Niall Vallely. A departure from the traditional music she has focused on for many years, Two More Hours draws on Casey's lifelong love of R&B, jazz and blues in creating a vibrant new mix of sounds.  Vallely's string arrangements help meld together a cast of Ireland's musicians from the worlds of classical, folk and rock music including Ken Rice, Kate Ellis, Sean Og Graham (of Beoga), Trevor Hutchinson, Eoghan Regan, Danny Byrt and Caoimhín Vallely.

In 2017 Karan was Traditional Artist in Residenceat University College Cork, toured the UK with the Transatlantic Sessions, performed at Glasgow's Celtic Connections, and toured in the US both with her own band and with Lúnasa, including a performance at New York's Carnegie Hall.

In 2018 Karan helped to found FairPlé which is an organization aimed at achieving fairness and gender balance for female performers in Irish traditional and folk musics.

In 2019 she released her album, Hieroglyphs That Tell the Tale, on the Vertical Records Label. Produced by renowned Scottish producer and BAFTA-nominated composer Donald Shaw, the album also features Karan's long-time musical collaborators Sean Óg Graham & Niamh Dunne (Beoga), Kate Ellis (The Crash Ensemble) and Niall Vallely (Buille).  Drawing inspiration from contemporary folk writers Janis Ian, Eliza Gilkyson, Mick Flannery and Bob Dylan, the album displays Casey's impressive talent as a songwriter. She is joined on vocals by some of the women singers she's long-admired, including Karen Matheson, Niamh Dunne, Pauline Scanlon, Maura O'Connell and Aoife O Donovan.

In December 2022, she released a single, Nine Apples of Gold, and announced a then-forthcoming album of the same name. The album was released 2023-02-22.

Casey has also collaborated with Bela Fleck, Maura O'Connell, Tim O'Brien, Lunasa, The Boston Pops Orchestra, The Dubliners & Imelda May, A Stór Mo Chroí (featuring John Spillane, Lumiere and Muireann Nic Amhlaoibh), among others.

Personal life
Casey married Irish concertina player, Niall Vallely, in February 2007. She has two children, Muireann and Áine.

She has collaborated frequently with the Vallely brothers and their bands.

Discography

Solo albums
 1997 – Songlines
 2000 – Seal Maiden (Karan Casey & friends)
 2001 – The Winds Begin To Sing
 2003 – Distant Shore
 2005 – Chasing The Sun
 2008 – Ships in the Forest
 2014 – Two More Hours
 2018 – Hieroglyphs That Tell the Tale
 2023 – Nine Apples of Gold

With Solas
 1996 – Solas
 1997 – Sunny Spells and Scattered Showers
 1998 – The Words That Remain
 2006 – Reunion: A Decade of Solas (CD/DVD)

Miscellaneous recordings
 1996 – Her Song: Exotic Voices of Women from Around the World (Various Artists)
 1997 – Celtic Tapestry, Vol. 2 (Various Artists)
 1997 – Holding up Half the Sky: Women's Voices from Around the World (Various Artists)
 1997 – Her Song: Exotic Voices of Women from Around the World (Various Artists)
 1997 – Voices of Celtic Women: Holding up Half the Sky (Various Artists)
 1998 – Africans in America (Original Television Soundtrack) (Various Artists)
 1998 – Celtic Tides (Various Artists)
 1998 – Greatest Hits (Paul Winter)
 1998 – Legends of Ireland (Various Artists)
 1998 – Winter's Tale (Various Artists)
 1999 – Celtic Solstice (Paul Winter)
 1999 – Holding up Half the Sky: Voices of Celtic Women Vol 2 (Various Artists)
 1999 – Thousands Are Sailing (Various Artists)
 2000 – Emerald Aether: Shape Shifting/Reconstructions Of Irish Music (Bill Laswell)
 2000 – Fused (Michael McGoldrick)
 2000 – Fits of Passion – High Spirited Celtic Captured by Starbucks (Various Artists)
 2000 – Ceol Tacsaí (Various Artists)
 2001 – Celtic Christmas: Silver Anniversary Edition (Various Artists)
 2001 – Evening Comes Early (John Doyle)
 2001 – Two Journeys (Tim O'Brien)
 2001 – Lullaby: a Collection (Various Artists)
 2003 – Brown Girl in the Ring (Various Artists)
 2004 – Very Best of Celtic Christmas (Various Artists)
 2004 – Other Voices: Songs from a Room Vol 2 (Various Artists)
 2005 – Lullaby: 20th Anniversary Special Edition (Various Artists)
 2005 – 20 Great Kid's Songs: 20th Anniversary Special Collector's Edition (Various Artists)
 2005 – Folktopia (Various Artists)
2006 – Magic Nights in The Lobby Bar (Various Artists)
 2006 – Acoustic Affair Vol. 1 (Various Artists)
 2007 – A Christmas Celtic Sojourn Live (Various Artists)
 2007 – Excalibur: Vol. 2 (Alan Simon)
2008 – Absolutely Irish (Various Artists)
 2010 – Exiles Return (with John Doyle)
 2014 –  A Prairie Home Companion- Duets 2  (Various Artists)

References

External links
 Official website
 Wedding in Barga between Karan and husband Niall
 Karan Casey Uk Tour 2009 Folk Radio UK

1969 births
Alumni of the Royal Irish Academy of Music
Irish women folk singers
Living people
Musicians from County Waterford
Alumni of Waterford Institute of Technology
Shanachie Records artists
Compass Records artists
Vertical Records artists
20th-century Irish women singers
21st-century Irish women singers
20th-century Irish folk singers
21st-century Irish folk singers

Karan Casey


Cuckoo bees lay their eggs in the nests of other bees, rather like cuckoo birds. They are kleptoparasites, a term which means parasitism by theft. In this case the theft is of food stored for the host larvae.

Females of cuckoo bees lack the special long hairs which collect pollen. Also, they do not make their own nests. They often have reduced body hair, thick exoskeleton, and saber-like mandibles.

They enter the nests of pollen-collecting species, and lay their eggs in cells made by the host bee. When the cuckoo bee larva hatches it eats the host larva's pollen ball. If the female has not already done so, it kills and eats the host larva. In a few cases the invading female stays in the host nest and lays many eggs. Sometimes it kills the host queen and replaces her. Species like that are often called 'social parasites'. Some are referred to as 'brood parasites'. There is a whole subfamily of bees which do this, the Nomadinae (nomad bees).

The behaviour has evolved many times in bees. 16 times parasitism of social species has evolved (mostly in the family Apidae), and there are 31 lineages which parasitize solitary bees. Altogether there are several thousand species of kleptoparasites, a large proportion of overall bee diversity.

References

Bees
Parasites

Cuckoo bee


Grigoris Asikis () (1890, Istanbul, Constantinople Vilayet – 7 October 1966, Athens) was a Greek singer and songwriter of urban Greek music, Rembetiko. He wrote lyrics for most of the songs he recorded and played the outi (the Greek oud).

Personal life
Asikis was the third child of Victor Asikis of Lesbos and Marianthi from the Kontoskali district of Constantinople. Ever since he was a child, he thought he had an exceptional voice and bought an outi at the age of 15.  He sang and played the outi for family and friends, but did not begin his professional music career until after the Asia Minor Disaster. In 1922, after the Asia Minor Disaster, Asikis and his wife, Eirene Sotiriadou, and two children, Thanasis and Victor, moved to Athens, Greece. They moved to the Vyronas section of Athens and had four more children: Anastasia, Nikolaos, Basiles, and Manolis.

Career
Having moved to Athens, Asikis tried to continue his professional career of fabricating bronze bed frames, but failed after six months. He would frequent a club called "The Asia Minor", the center of all laika at the time, where he was warmly accepted by contemporary musicians. In the late 1920s, he recorded music for Columbia, Odeon, and Parlophone as did other musicians at the time, like Kostas Skarvelis.

In total, Grigoris Asikis recorded 82 of his songs. In the 1930s his compositions were sung by many famous artists of the time including Kostas Nouros, Roza Eskenazi, Stellakis Perpiniadis, Rita Abatzi, Marika Politissa, Kostas Roukounas, Kostas Tsanakos, Marika Kanaropoulou, and Georgia Mettake. In the later part of the decade, he abandoned composing songs with Asia Minor instruments, i.e. outi, lyre, and violin, and wrote songs using the bouzouki. Some of these songs were sung by famous artists and close friends of his Markos Vamvakaris, Yiannis Papaioannou, and Apostolos Chatzichristos.

References

1890 births
1966 deaths
Singers from Istanbul
People from Constantinople vilayet
Greeks from the Ottoman Empire
Emigrants from the Ottoman Empire to Greece
20th-century Greek male singers
Greek rebetiko singers
Constantinopolitan Greeks
Greek oud players

Grigoris Asikis


A Rochette bridge is a type of dental prosthesis popular in the 1970s, and described by Alain Rochette in 1973 as a form of resin retained bridge that relied on countersunk holes perforating the metal abutment wing. These would be filled with composite cement on seating the restoration, providing macromechanical retention for the prosthesis.

This type of bridge fell out of fashion as modern cements and treatments of the retainer intaglio enabled better retention without the loss of strength inherent in perforation of the retainer wing. Nonetheless, some Rochette bridges remain in service even today.

References

Prosthodontology
Restorative dentistry

Rochette bridge


Tex McGuire (February 29, 1909 – August 2, 1992) was an old-time music and hillbilly musician who played the guitar, banjo and dobro.  He was born Marshall Everette McGuire in Monroe County, West Virginia and died in Low Moor, Virginia at the age of 83.

Biography

Tex McGuire left his home in Gap Mills, West Virginia at age 14 and went on the road for 51 years, traveling the vaudeville circuit.  When he was 14, he worked at the Jordan Taxi Stand in Charleston, West Virginia, carrying suitcases for tips.  The manager of a local radio station heard him playing guitar in the hotel lobby and asked him to audition.  Tex got the job of playing and singing 15 minutes each day for three dollars.  He went to Texas at age 15 and played on Station XERA for Doc Brinkley, a patent medicine man.  Tex played a song every 15 minutes between Brinkley's pitches.  After the program, Tex would make deliveries on horseback.  He was a member of the Del Rio Cowboys, a hillbilly singing group named after the Texas town where he once performed.  The group broke up because of World War II, two members were killed in the war.  Tex also had played with Bob Wills in the 1930s and 1940s.

He played music at WHIS radio station in Bluefield, West Virginia with the Joe Woods Harmony Band and played duets with Charles "Rex" Parker.  Tex also worked with country singer Buddy Starcher at a Harrisonburg, Virginia radio station with Starcher's wife Mary Ann Estes.  Buddy Starcher starred on his own show on WCHS-TV from 1960 to 1966.

Later in life, Tex continued to play music while living in Pickaway, West Virginia.  He also served as an instructor at the Mountain Heritage School in Union, West Virginia, which was a state and federal financed program designed to preserve Appalachian culture.  In 1976, Tex was one of the musicians at the Vandalia Gathering in central West Virginia which was inaugurated by the West Virginia Department of Culture and History headed by Norman Fagan.  Many black and white traditional musicians as well as bluegrass bands were featured at the gathering.  When folk musician Bob Martin moved to West Virginia in the 1970s he became good friends with Tex and worked on a documentary film on Tex's life directed by Boston filmmaker Bo Zabierek, which premiered at the 1990 Virginia Festival of American Film where the theme of the festival was "Music in the Movies."  Singer-songwriter Sarah White had also become familiar with Tex's music when her family moved to Monroe County, West Virginia when she was a child.

Notes

External links
  Bob Martin Interview
  C-Ville Weekly - Sarah White Interview

1909 births
1992 deaths
Old-time musicians
Vaudeville performers
People from Monroe County, West Virginia
Folk musicians from West Virginia
20th-century American musicians

Tex McGuire


BOLDfest (Bold Older Lesbians and Dykes) is an annual conference held in Vancouver, British Columbia to create community for lesbians over 45 from Canada and the United States. The conference is held by BOLD, a non-profit society, which states that its mission is "to raise the visibility of older lesbians, and to provide a venue to meet and to share information and opportunities for learning, networking, and organizing".  BOLDfest was created to create community for older lesbians, combat isolation and age-based exclusion from other facets of the queer community, and to remember and celebrate lesbian histories.

BOLD was founded in 2004 by Pat Hogan and Claire Robson, and the annual conference is held in West Vancouver at the West Coast Plaza hotel on the weekend following Labour Day weekend. The annual gathering features workshops, dances, musical performances, and an array of social events. BOLD also features an award for BOLD Woman of the Year, honouring one woman from the North American lesbian community who has made significant contributions and who is underrepresented by the mainstream media. In 2014, BOLD celebrated their 10-year anniversary and honoured Margy Lesher, cofounder of The Lesbian Connection, the longest running worldwide lesbian publication, as BOLD Woman of the Year. Over the years, BOLD has held a number of larger panel discussions during the conference, featuring many prominent lesbian and queer scholars, activists, and figures.

References

2004 establishments in Canada
LGBT and ageing
Annual events in Canada
Lesbian culture in Canada
Lesbian events
LGBT festivals in Canada
Tourist attractions in Vancouver
Fall events in Canada
Recurring events established in 2004

BOLDfest


Bepannaah (English: Unguarded/Unsheltered) is a romantic thriller and drama TV series. The Serial is produced by Cinevistaas Limited. Jennifer Winget and Harshad Chopra are in lead roles, with Sehban Azim,Namita Dubey and Shehzad Shaikh in important roles. The show started from March 19, 2018 on Colors TV.

Plot Summary

The plot revolves around the Arora's, Hooda's and Siddiqui's. Yash Arora and Zoya Arora are a happily married couple and live in Mussoorie. Yash and Zoya have married against their families' wishes. Yash is a businessman, and has a house in Mumbai where his sister and mother reside. Zoya and Yash live near to her parents' house in Mussoorie and has a younger sister, Noor. Yash goes to Mumbai for business, 3 days a week.

On the other hand, Mumbai based Aditya Hooda and Pooja Hooda are another married couple. Aditya and Pooja were childhood best friends, since they were 12 and later got married. Aditya is closer to Pooja's mom than his own. Aditya is a pilot by profession.  Aditya's dad, Harshvardhan Hooda is a renowned judge by profession, Aditya's younger brother Arjun is a lawyer. Harshvardhan had an extra martial affair, due to which Aditya hates his dad.

One day, just before Pooja's brithday, Aditya comes to know that she has to leave for Chennai for some exhibition. On the other hand, Zoya comes to know that Yash has some important work and is leaving the city, just a day before their wedding anniversary. Yash and Pooja promise to their respective partners to meet before clock strikes 12 to celebrate their special day together.

Aditya on duty, flies towards Kathmandu but due to bad weather and commitment towards wife, stays back in Mussoorie. Aditya and Zoya coincidentally meet at a gift shop and choose the same gift for their partners - a gramophone as all four of them like the old song 'Abhi Na Jao Chhodkar'.

Later that day, Aditya and Zoya come to know that their partners have been found dead in a road accident. On reaching the site, they realise that Yash and Pooja were having an affair. Though Zoya doesn't believe this but Aditya is shattered. Both of them are very upset.

Aditya becomes angry and takes out his anger whenever he gets the chance, especially on Zoya. He always blames Zoya for having no self respect and mourning for Yash. Through many coincidences they are brought face-to-face by fate. Zoya is very meek and emotional each time Aditya scolds her. There are also certain instances when Zoya stands up for herself like the one in airport and on the roads of Mumbai . Her words affect Aditya a lot - this results in Aditya getting suspended as a pilot for 6 months as he gets distracted.

Zoya stays back in Mumbai against her father's wishes to save Yash's doomed company. Yash's mother and his sister Mahi are upset as all of Yash's belongings are left to Zoya. Mahi takes it upon herself to support Zoya to save the company. However, she is only pretending. Mahi expects Zoya to fail so she and her mother can get the insurance money.

Aditya looks for Pooja's diary. He instead finds transaction papers indicating that Pooja had invested 5 crores of his money in Yash's company "ZOSH".

Then  while sneaking into Yash's office building, he finds out more about Pooja's relation with Yash. He spots P.H written on the side of all of Yash's painting. In a flashback it is shown that Pooja used it (P.H-Pooja Hooda) as her sign on all of Aditya's paintings she used to make. So, in a fit of anger he destroyed all of Yash's paintings.  Aditya in a fit of rage decides to seek revenge on Zoya on behalf of her husband. He claims Yash's company to be his, as he invested the major share in it. He also calls clients to start the business. Their first clients, Bella and Rohan,  are looking to get married. They demand everything required for the ceremonies by the next day. Aditya states that his partner Zoya would be the best person to do it within 24 hours. Bella misunderstands them as a couple, but they don't get a chance to know the truth. Aditya sarcastically tells Zoya that he would be very happy if Yash were there listening to all of this.

All of Zoya's efforts are in vain as Mahi takes each and every chance to plot against Zoya and then cheer her up. On the wedding day Mahi loosens the hook of a rig. Aditya sees this but doesn't realize that Mahi is planning to ruin the wedding. While the wedding is in procession Zoya tells Shaun that the rig should be moved a little upward. While Shaun does this, the right falls on Zoya. Aditya comes in time and saves her life. But the matter goes out of hand and reaches the police as well as the press. While Aditya sees the footage he remembers that he saw Mahi tampering with the rig while he was sleeping.

Aditya realizes Mahi is backstabbing Zoya.

Aditya's brother Arjun steals Pooja's diary from police evidence. However, it gets in the hands of his father. It is implied that Aditya's father and Zoya's father know more about the accident than they are letting on. Meanwhile, a police inspector comes across a photograph that suggests that Aditya and Yash knew each other previously. Zoya tracks Yash's friend in order to prove him innocent.

Cast
 Harshad Chopra as Captain Aditya Hooda
 Jennifer Winget as Zoya Arora, née Siddiqui
 Sehban Azim as Yash Arora, Zoya's Husband
 Namita Dubey as Pooja Hooda, Aditya's wife
  Shehzad Shaikh as Arjun Harshvardhan Hooda, Aditya's younger brother
 Rajesh Khattar as Harshvardhan Hooda, Aditya and Arjun's father
 Parineeta Borthakur as Anjana Harshvardhan Hooda, Aditya & Arjun's mother
  Aanchal Goswami as Noor Waseem Siddiqui, Zoya's younger sister
  Iqbal Azad as Waseem Siddiqui, Zoya's father
  Aaryaa Sharma as Roshana Waseem Siddiqui, Zoya's mother
 Vaishnavi Dhanraj as Mahi Arora, Yash's sister
 Shweta Gautam as Madhu Arora, Yash's mother
  Mallika Nayak as Sakshi, Pooja's mother

Production

The show was delayed, because of a fire that broke out on the sets, due to which a 20 year old technician died. It was reported that the fire fighting system at the studio was not working and the studio failed to get their fire safety system checked and provide an annual certificate to the fire department, hence the shooting had been disallowed until proper fire safety was put in place.

ආශ්‍රේයයන්

කලර්ස් (රූපවාහිනී නාළිකාව) කතාමාලා
2018 ඉන්දියානු රූපවාහිනී කතාමාලා ඇරඹීම්

බෙපන්නා


Kalasin University (KSU) is a government university located in Kalasin Province. It was established in 2015 from the merger of the Kalasin Rajabhat University and the Kalasin Campus of Rajamangala University of Technology Isan.

History
Kalasin University was established regarding the Kalasin University Act. 2015 which was announced in Royal Thai Government Gazette volume 132, section 86 A, issued on September 8, 2015. It stated the combination between Rajamangala University of Technology Isan, Kalasin Campus and Kalasin Rajabhat University to be Kalasin University which is the juristic person and government section operating under the law of Budgetary Means and Office of Higher Education Commission. Regarding section 6 of Kalasin University Act 2015, the university is the educational institute providing knowledge and expertise in profession and advanced professions with the purposes of providing education, promoting research for developing knowledge and technology, providing academic services for local communities and society, providing educational opportunities for people, preserving  religious, arts, cultures, and sports, supporting the government activities, participating in local development, and preserving environment.

Symbol of Kalasin University

Emblem of Kalasin University
Kalasin University's logo and meaning :
The top of Sema (sculptured tablet stone) is derived from three shapes as explained below :
The top of the Yakhu pagoda, the holy pagoda of Kalasin province, symbolizes to the wisdom and morality which are the sublime of human being.
Sema (Sculptured tablet stone) which is the identity of Kalasin province refers to the civilization, greatness, religious and arts.
Candle flame refers to the brightness, knowledge, wisdom, and morality.
Together palms refers to integrations of two universities which are Rajamangala University of Technology Isan, Kalasin Campus and Kalasin Rajabhat University.
Drop of water refers to the fertilization of Kalasin province.
Three levels of candle flame refer to the integration of sciences, technology, and local wisdom regarding the determination and missions of Kalasin University focusing on develop local community and society.

Symbolic Color
Symbolic color of Kalasin University is leadwort blue which refers to the fertilization, knowledge and wisdom, independence, inspiration, and creativity. Leadwort blue also means the graduate who is patient, determined, calm, and polite.

Symbolic Tree
The tree of Kalasin University is Ma Haad or Artocarpus lacucha

Directory of President of Kalasin University
 20156 March 2016    Assistant Professor Noppon Kosirayotin. (Acting President)
 6 March 201612 June 2016   Associate Professor Jirapan Huaysan. (Acting President)
 12 June 2016present  Associate Professor Jirapan Huaysan.

References

Universities in Thailand
Kalasin province
Educational institutions established in 2015
2015 establishments in Thailand

Kalasin University


Dayanand Balkrishna Bandodkar (12 March 1911 – 12 August 1973), popularly known as Bhausaheb Bandodkar was the first Chief Minister of Goa, in the territory of Goa, Daman and Diu. Born in Pernem to a Marathi family who had immigrated from Tuljapur, he became a wealthy mine owner following the Annexation of Goa. He sought to merge the territory with the state of Maharashtra. He swept the polls in 1963, 1967 and in 1972 while representing the Maharashtrawadi Gomantak Party (MGP) and remained in power until his death in 1973.

Bandodkar was a member of the Kalawantin community (now known as Gomantak Maratha Samaj in Goa). His proposal to merge Goa with Maharashtra was met with stiff opposition from the native Goans. Indira Gandhi, the then Prime Minister of India then offered him two options:
To retain Goa's current status as a Union Territory
To merge Goa into the neighboring state of Maharashtra and the other erstwhile Portuguese enclaves of Daman and Diu into the neighbouring state of Gujarat

A law to conduct a referendum to decide the issue of merger or otherwise of Goa, Daman and Diu with Maharashtra/Gujarat was passed by both the houses of the Indian Parliament, the Lok Sabha (on 1 December 1966), and the Rajya Sabha (on 7 December 1966 and the same received the assent of the President of India, Sarvepalli Radhakrishnan on 16 December 1966. An opinion poll was subsequently held on 16 January 1967 to decide the fate of the union territory which voted to retain its separate status by 34,021 votes.

Death
Bandodkar died in office on 12 August 1973 at age 62 and was succeeded by his daughter Shashikala Kakodkar. Three years after his death his son married the actress Leena Chandavarkar. He died at the age of 25 years on 7 November 1976.

See also

Chief Minister of Goa
Goa Opinion Poll
Shashikala Kakodkar
Leena Chandavarkar
Bandodkar Gold Trophy

References

Chief Ministers of Goa
1911 births
1973 deaths
Maharashtrawadi Gomantak Party politicians
People from Mapusa
Businesspeople from Goa
Chief ministers from Maharashtrawadi Gomantak Party
Goa, Daman and Diu MLAs 1972–1977
Goa, Daman and Diu MLAs 1967–1972
Goa, Daman and Diu MLAs 1963–1967

Dayanand Bandodkar


Tamo daleko is a Serbian folk song which was composed on the Greek island of Corfu in 1916 to commemorate the Serbian Army's retreat through Albania during World War I. It is played in triple metre and begins solemnly in a minor key before switching to the relative major of the dominant key in the third line of the first verse, symbolizing hope before returning to the tonic minor key from the beginning. The lyrics to the song come in multiple versions, all of which end with the line "long live Serbia!"

The song became very popular amongst Serbian émigrés following World War I and was even played on the violin at Serb inventor Nikola Tesla's funeral in January 1943.  A symbol of Serbian culture and national identity, it came to be viewed as a form of national anthem in the Serbian diaspora during the Cold War, and some of its lyrics were prohibited alongside several other songs in Titoist Yugoslavia because they evoked the resurgence of Serbian national feeling. The identity of its writer and composer remained a matter of dispute for many decades. In 2008, historian Ranko Jakovljević discovered that Đorđe Marinković, an amateur musician from the village of Korbovo near Kladovo, was the song's original writer and composer, having composed the song in 1916 and secured its authorship rights in Paris in 1922. The song remains popular amongst Serbs in the Balkans and the diaspora.

History

Background
During World War I, the Serbian Army retreated through Albania after the Central Powers invaded the Kingdom of Serbia during the winter of 1915. The Serbian Army was devastated by hunger, disease and attacks by armed bands before regrouping on the Greek island of Corfu, where many more Serbian soldiers died. Fatalities were buried at sea and surviving Serbian soldiers named those waters "the Blue Graveyard".

Song

Tamo daleko is a Serbian folk song. Composed in 1916, it commemorates the retreat of the Serbian Army to Corfu and revolves around the theme of loss and longing for a distant homeland. It is played in triple metre and begins solemnly in a minor key before switching to the relative major of the dominant key in the third line of the first verse, symbolizing hope before returning to the tonic minor key from the beginning. The singer describes himself as being from the land "where the lemon tree blooms yellow" and looks "far away in the distance, where the sun shines brighter" to the village where he was born. Most versions of the song end with the line "long live Serbia!".

In April 1917, a Serbian American group named Tamburaško Pevačko Društvo made a recording of the song. Towards the end of World War I, the Serbian Army retook Serbia from Austria-Hungary and Bulgaria. Tamo daleko became very popular amongst Serbian émigrés. The song was even played at the funeral of the Serbian inventor Nikola Tesla in New York City in January 1943. In Titoist Yugoslavia, it was performed by Dušan Jakšić (1965), Nikola Vučetin Bata (1977) and others, but usually without the lines explicitly mentioning Serbia. From around 1985, lyrics mentioning Serbia and the Serbian Army appear again in official releases of the song in Yugoslavia.

Historian Andrej Mitrović writes of the song's "nostalgic air [and] sorrowful melody". He argues that it provides great insight into the collective psychology and overall morale of the Serbian Army during the winter of 1915. He asserts that while the song is nostalgic, the basic idea is one of optimism. Journalist Roger Cohen describes Tamo daleko as "the lament of a people uprooted". The author Robert Hudson writes that "a sense of primordial identity, linked to family and nation, is embedded in [the] song, with father and son giving up their lives for the nation". Author Eric Gordy describes it as one of the most recognizable Serbian nationalist songs. During the Cold War, Serbs in the diaspora began viewing it as a form of national anthem. The song was as significant as the March on the Drina in the history of Serbian music. It became a powerful symbol of Serbian culture and national identity. In 1964, it was featured in the Bulgarian film The Peach Thief. In the early 1990s Radio Television of Serbia broadcast a documentary showing Serbian veterans returning to Corfu, with Tamo daleko playing gently in the background. Many variations of the song were sung by Bosnian Serb volunteers during the Bosnian War. The song remains popular amongst Serbs in the Balkans and the diaspora and several modern versions of it have been recorded, most notably by musician Goran Bregović.

Authorship
The identity of the song's writer and composer remained unknown for many decades. Several individuals claimed to have been its original authors. Some contended that Milan Buzin, the chaplain of the Drina Division, had composed and written the song. Others claimed that Dimitrije Marić, the surgeon of the Third field hospital of the Šumadija Division, was the composer. Mihailo Zastavniković, a teacher from Negotin, was also rumoured to have been the original composer and writer and had even published one version of the song in 1926.

In 2008, historian Ranko Jakovljević discovered that Đorđe Marinković, an amateur musician from the village of Korbovo near Kladovo, was the song's original writer and composer. He composed Tamo daleko in Corfu in 1916 and moved to Paris after World War I, where he secured the authorship rights to the song in 1922. He lived in relative obscurity until his death in 1977.

Lyrics
There are multiple versions of Tamo daleko in existence. A common version goes as follows:

Yugoslav Partisan version

During World War II the Communist-led Yugoslav Partisans also sung a version of the song, dedicated to the Yugoslav People's Army and Josip Broz Tito:

Covers
 Dort in der Ferne by Eugen Cicero

Citations

Notes

Footnotes

References

External links
  Tamo daleko- Opus Djordja Marinkovica

Serbian patriotic songs
Culture of Serbia
Culture of Republika Srpska
History of Corfu
Serbia in World War I
Greece in World War I
1916 in Serbia
1916 songs
Songs about Serbia
Songs of World War I
Cultural depictions of Serbian men
Serbian-language songs

Tamo daleko


Šiluva is a small town of less than 700 inhabitants in Lithuania. It is located in the region of Samogitia. It is a major site of Catholic pilgrimage in Lithuania.

History
Šiluva was first mentioned in 1457 in relation to the building of the Church of the Nativity of the Blessed Virgin Mary and the Apostles Saint Peter and Saint Bartholomew by the Lithuanian noble Petras Gedgaudas. Later the Feast of the Nativity of the Blessed Virgin Mary attracted huge numbers of the faithful to Šiluva, some from as far away of what later became Protestant Prussia.

With the advent of the Reformation in  16th century Lithuania, many of the inhabitants of the Šiluva region converted to Calvinism. This caused the church to eventually be ransacked and closed around 1569. The last parish priest, John Holubka, buried the remaining church valuables and legal documents and deeds in an iron box near the vandalized church.

Subsequent attempts by the Catholics to regain the property through legal proceedings against the Calvinists were hindered by the fact that the exact location of the documents pertaining to the church were unknown. Some Catholics believed that the Blessed Virgin Mary miraculously intervened in the matter by appearing at the church and holding the baby Jesus in her arms and weeping bitterly. The founding documents of the Catholic Church were found shortly after the apparition, and in 1622 the Catholics reclaimed the church. The famous Feast of the Nativity of the Blessed Virgin Mary resumed in a small wooden church on the site of the apparition, and the icon of the Blessed Virgin Mary with the Divine Child became renowned as a source for miracles.  The current-day Basilica of the Nativity of the Blessed Virgin Mary was erected on the site in 1786.

The devotion to Our Lady of Šiluva was suppressed once again during the partition of Lithuania since the event had become a venue for sharing Lithuanian religious and secular books that were smuggled in from Prussia – in spite of a Tsarist ban of any Lithuanian publications in Latin characters. Following the restitution of Lithuania's independence in 1918, the celebration in Šiluva was reinstated and took on special significance.  After the Soviet occupation of Lithuania in 1940, a policy against popular religious traditions was implemented. The Soviet regime failed to completely suppress the Feast of the Nativity of the Blessed Virgin Mary although the KGB routinely sabotaged the pilgrimages. An example of the Soviet interference occurred during the pilgrimage in 1979, when the government blocked all of the roads to Šiluva under the pretext that an epidemic of swine fever was rampant in the vicinity.

Throughout its turbulent history, Šiluva has remained the spiritual center for the Catholic faithful from many parts of Lithuania. The Feast of Šiluva has experienced a tremendous revival following the reestablishment of independence in 1990.  Pope John Paul II made a special pilgrimage to pray at the National Shrine of Our Lady in Šiluva, during his visit to Lithuania in 1993.  On the tenth anniversary of the pope's visit, a new facility for pilgrims and candidate seminarians was blessed by Archbishop of Kaunas Sigitas Tamkevičius and named The John Paul II Home ().  Lithuanians in the diaspora also hold a strong devotion to Our Lady of Šiluva so that there is a significant chapel dedicated to Our Lady of Šiluva in the United States.

See also
 Our Lady of Šiluva

References

External links

Shrines to the Virgin Mary
Marian apparitions
Religious buildings and structures in Lithuania
Towns in Lithuania
Towns in Kaunas County
Rossiyensky Uyezd

Šiluva


A Furnace is a device used for heating. It does this through burning propane, natural gas, other something else flammable. The word has different meanings, though:
 In American English, it is the name for a heating system in the house. British English usually calls such systems boiler, heater or kiln.
 There are industrial furnaces; these provide heat so some processes can take place. An example of such a furnace would be the use in metallurgic processing. Blast furnaces for example make iron.

Home appliances
Heat
HVAC

Furnace


Detective Training School (DTS) is maintained by Criminal Investigation Department (CID) of Bangladesh Police. It is situated on  of land at Rajarbag in Dhaka. It arranges various courses in the area of investigation and supervision. Since the inception this institute has produced a good number of highly professional investigating and detective officers. It is headed by a senior police officer in the rank of Additional DIG designated as the Commandant of this school. It was established on 25 July 1962.

Courses
This school mainly provides training to –

References

Law enforcement in Bangladesh
Police academies in Bangladesh

Detective Training School


National Public Radio broadcast a dramatization of J. R. R. Tolkien's The Lord of the Rings in 1979. It was produced by The Mind's Eye and has since been made available by several different companies.  It was produced by Bob Lewis and adapted for radio by Bernard Mayes. The most widely circulated US edition comes in a wooden box, whether on compact discs or cassette tapes.

The radio script of The Lord of the Rings was written by Bernard Mayes. It emphasized dialogue over description. The broadcasts totaled more than 11 hours. The budget was small and production time was limited. The cast were local theater players, and the production used stock music and homemade sound effects. The script of The Lord Of The Rings is notable for including the Tom Bombadil scenes, unlike most other adaptations of the book.

This production was popular at the time of its broadcast. It was later overshadowed by the BBC radio dramatization.  The Mind's Eye also produced a six-hour adaptation of The Hobbit. The Mind's Eye adaptation has also been identified with Soundelux, and, most recently, with Highbridge. The name changes correspond to the companies which owned the rights at different times.

The newer editions of the drama on compact disc and MP3 have a somewhat shorter running time than the original cassettes, omitting or condensing a considerable amount of dialogue and narration.

Cast

 James Arrington - Frodo Baggins, Saruman
 Lou Bliss - Sam
 Pat Franklyn - Merry, Ioreth
 Mac McCaddon - Pippin, Galadriel
 Ray Reinhardt - Bilbo Baggins
 Bernard Mayes - Gandalf, Tom Bombadil
 Tom Luce - Strider/Aragorn, Treebeard, Denethor
 Gail Chugg - Narrator, Gimli, Gollum, Barliman Butterbur
 John Vickery - Legolas, Faramir, Wormtongue, Mouth of Sauron
 Bob Lewis - Wild Man, Glorfindel
 Erik Bauersfeld - Boromir, Theoden
 Carl Hague - Elrond, Beregond
 Matthew Locricchio - Eomer
 Karen Hurley - Eowyn

References

Radio programmes based on Middle-earth
1970s American radio programs
American radio dramas
Fantasy radio programs
NPR programs
1979 radio dramas
Works based on The Lord of the Rings

The Lord of the Rings (1979 radio series)