The Chartered Society of Designers (CSD) is a professional body for designers. It is the only Royal Chartered body of experienced designers. Its membership is multi-disciplinary – representing designers in all design, disciplines including Interior Design, Product Design, Graphic Design, Fashion and Textile Design.

Founded in 1930 as Society of Industrial Artists, the Society is governed by Royal Charter (granted in 1976). Members are obliged by a Code of Conduct to practice to the highest professional standards. CSD is a registered charity (UK Registered Charity Number 279393). Its Royal Patron was Prince Philip, Duke of Edinburgh.

CSD is not a trade body/association and functions as a learned society. Membership in the Society is awarded to qualified designers who demonstrate competence against CPSK (TM) (Creativity, Professionalism, Skills and Knowledge). Members are identified using the post-nominal letters, MCSD (TM) or FCSD (TM) (indicating Member or Fellow, respectively).

Other postnominals awarded by this Society include:
HonFCSD
HonMCSD
Assoc.CSD
aCSDf
aCSDm
All postnominals are registered trademarks.

The Royal Charter for this Society states: The Society exists to promote concern for the sound principles of design in all areas in which design considerations apply, to further design practice, and to encourage the study of design techniques for the benefit of the community. To secure and promote a professional body of designers and regulate and control their practice for the benefit of the design industry and the general public.

The society incorporated the British Institute of Interior Designers in 1988. The institute dates back to 1898 and can trace its origins as far back as 1236 to the Guild of Peynters and Stainers.

The society's head office is at 1 Cedar Court, Royal Oak Yard, Bermondsey Street, London.

The Register of Chartered Designers
The Chartered Society of Designers maintains the Register of Chartered Designers for the design profession and has Royal power to grant licences to design bodies and to award the title 'Chartered Designer' (a registered trademark).

History
Milestones in the history of the Society.

Interior design
 Office, shop, hotel, factory, public, commercial, and industrial interiors
 Domestic interiors
 Television, film and theatre design including sets, lighting and costumes

Exhibition design
 Exhibition and display including a permanent and temporary display
 Museum design

Fashion design
 Fashion and clothing including garments, bags, footwear, millinery and other accessories

Graphic design
 Type design, typography, lettering and calligraphy for reproduction
 Illustration
 Design for advertising
 Design for print including annual reports, brochures, books and magazines
 Design for two- and three-dimensional packaging
 Corporate identity
 Applied graphics including signing systems
 Vehicle livery and graphics on product design
 Architectural graphics
 Design for film, television or video reproduction including multi-sensual, time-based or still imagery
 Photography

Interactive media design
 Web sites, intranets and extranets
 Multimedia CD-ROMs, DVDs and kiosks
 Computer games
 Interactive elements for video DVDs
 Interactive elements for use within websites
 Interactive content for mobile devices

Product design
 Engineering based, three-dimensional products including capital goods, consumer goods, environmental and interactive information technology design
 Transportation/automotive design
 Furniture including contract, domestic, free-standing ranges and individual pieces
 Craft related products including ceramics, glass, jewellery, silver, cutlery, toys, souvenirs, travel and leather goods and decorative building elements

Textile design
 Surface pattern including printed textiles, printed carpets, patterned papers, patterns for ceramics and tiles
 Woven and knitted textiles including rugs and carpets, non-printed wall coverings, laminates

Published works
A wide variety of books have been published under the "Chartered Society of Designers".

Awards
CSD has an awards programme to ensure that designers are recognised for their work.

Member recognition

The Minerva Service Award is to be awarded to members of the Society who have made an outstanding contribution to the life and success of the Society. Consideration is given to those who have played a leading role in the work of CSD and assisted it to achieve its objects under the Royal Charter. This award has only been recently introduced, the first award was made in 2015.

Winners:
 2015: John Sermon PPCSD

The Minerva Medal is the highest award the Society can give to its members, usually for an overall lifetime achievement in design. Many who have received it are recognisable names, each having helped to raise the professionalism of design. The Medal is cast from sterling silver, bearing the profile of Minerva, Roman Goddess of Wisdom, Knowledge and Education, and the CSD logo.

Past winners include:

 Milner Gray FCSD (United Kingdom)
 Jan van Krimpen (Netherlands)
 Robin Day FCSD (United Kingdom)
 Tapio Wirkkala (Finland)
 Sir Gordon Russell FCSD (United Kingdom)
 Abram Games FCSD (United Kingdom)
 Pier Luigi Nervi (Italy)
 Ernest Race FCSD (United Kingdom)
 Edward Bawden (United Kingdom)
 Sir Misha Black FCSD (United Kingdom)
 Mary Quant FCSD (United Kingdom)
 Charles Eames (USA)
 Tomás Maldonado (Argentina)
 WM de Majo FCSD (United Kingdom)
 Eliot Noyes (USA)
 Robert Y Goodden (United Kingdom)
 Bill Brandt (United Kingdom)
 FHK Henrion FCSD (United Kingdom)
 Alex Moulton (United Kingdom)
 Dieter Rams (Germany)
 Philip Johnson (USA)
 Giorgetto Giugiaro (Italy)
 Sir Terence Conran FCSD (United Kingdom)
 Antti Nurmesniemi (Finland)
 Alan Fletcher FCSD (United Kingdom)
 Douglas Scott FCSD (United Kingdom)
 Milton Glaser (USA)
 Vico Magistretti (Italy)
 Jean Muir FCSD (United Kingdom)
 David Mellor FCSD (United Kingdom)
 James Gardner FCSD (United Kingdom)
 Tom Eckersley (United Kingdom)
 Mario Bellini (Italy)
 Tony Abbott (United Kingdom)
 Achille Castiglioni (Italy)
 Jeff Banks FCSD (United Kingdom)
 Saul Bass (USA)
 Kenneth Grange FCSD (United Kingdom)
 Lord Norman Foster FCSD (United Kingdom)
 Robin & Lucienne Day FCSD (United Kingdom)
 Alberto Alessi 2000 (Italy)
 The Duke of Edinburgh 2003 (United Kingdom)
 Lord Rogers of Riverside 2007 (United Kingdom)

The CSD Life Fund was established through the generosity of a group of CSD Fellows in 2000. Since then the fund has grown substantially through donations from other Society members. The aim of the fund is to make awards to members who have suffered severe hardship or trauma in order that they may be able to continue with design study or practice.

The Prince Philip Designers Prize was instigated by CSD's Patron, The Duke of Edinburgh in 1959 and was awarded annually until 2011. The award was made to a British designer or design-team leader whose exemplary work has had an effect on the perception of design by the public, and on the status of designers in society. A representative from the CSD, along with those from other design organisations, sat on the panel of judges who met at Buckingham Palace to determine the winner from a shortlist of inspiring designers in all fields of activity. The nominations were received from various professional bodies. The winner of the Prince Philip Designers Prize in 2005 was the influential graphic designer Derek Birdsall FCSD. Design engineer Alex Moulton and architect Edward Cullinan were both awarded special commendations. The award is currently under review, the last recipient being Quentin Blake CBE FCSD RDI who was nominated by the Society.

The Prize was re-instated by the Society in 2016. Prince Philip suggested and agreed on various changes to the Prize that build on its heritage in order to reflect today's design profession including opening the Prize to international nominations.

The Prince Philip Student Design Awards were also approved by the Society's Patron. The awards will be made to students across a range of design disciplines.

See also
 British professional qualifications
 List of learned societies

References

External links
 Official website

Design institutions

Charities based in London
Fashion organizations
Learned societies of the United Kingdom
Organisations based in the London Borough of Southwark
Organizations established in 1930
Organisations based in the United Kingdom with royal patronage
Designers
1930 establishments in the United Kingdom

Chartered Society of Designers


Lieutenant-Colonel John Frederick MacKay  (6 June 1873 – 9 January 1930) was a Scottish recipient of the Victoria Cross, the highest and most prestigious award for gallantry in the face of the enemy that can be awarded to British and Commonwealth forces.

Details

He was 26 years old, and a lance-corporal in the 1st Battalion, The Gordon Highlanders, British Army during the Second Boer War when the following deed took place at Crow's Nest Hill, Johannesburg, for which he was awarded the VC.

His Victoria Cross is displayed at the Gordon Highlanders Museum, Aberdeen, Scotland along with his other medals.

Further service
Mackay was commissioned into the King's Own Scottish Borderers as a second lieutenant on 27 July 1901, while still in South Africa. Following the end of the Second Boer War in June 1902, he left Durban for England on the SS Nubia in August 1902. One year later, he was promoted to acting lieutenant while serving with the West African Frontier Force (WAFF). This rank was confirmed in 1905. He transferred to the Hampshire Regiment as a captain in 1907 and to the Argyll and Sutherland Highlanders in 1908, still attached to the WAFF. He served with the Argylls for the rest of his career, although attached to other regiments. From November 1908 to 1912 he served as adjutant of the 7th (Volunteer) Battalion, Royal Scots. In November 1914 he became adjutant of the Indian Volunteers, but later moved to the 21st Battalion, Northumberland Fusiliers (2nd Tyneside Scottish). In 1915 he was promoted major. In August 1916 he was promoted lieutenant-colonel commanding a battalion of the Highland Light Infantry. He retired in 1921.

References

Monuments to Courage (David Harvey, 1999)
The Register of the Victoria Cross (This England, 1997)
Scotland's Forgotten Valour (Graham Ross, 1995)
Victoria Crosses of the Anglo-Boer War (Ian Uys, 2000)

External links
 angloboerwar.com
 Tyneside Scottish

1873 births
1930 deaths
Second Boer War recipients of the Victoria Cross
Gordon Highlanders soldiers
King's Own Scottish Borderers officers
Royal Hampshire Regiment officers
Argyll and Sutherland Highlanders officers
Royal West African Frontier Force officers
British Army personnel of World War I
British military personnel of the Tirah campaign
British Army personnel of the Second Boer War
Military personnel from Edinburgh
British Army recipients of the Victoria Cross

John Frederick MacKay


A katabasis or catabasis (; ) is a journey to the underworld. Its original sense is usually associated with Greek mythology and Classical mythology more broadly, where the protagonist visits the Greek underworld, also known as Hades. The term is also used in a broad sense of any journey to the realm of the dead in other mythological and religious traditions. A katabasis is similar to a nekyia or necromancy, where one experiences a vision of the underworld or its inhabitants; a nekyia does not generally involve a physical visit, however. One of the most famous examples is that of Odysseus, who performs something on the border of a nekyia and a katabasis in book 11 of The Odyssey; he visits the border of the realms before calling the dead to him using a blood rite, with it being disputed whether he was at the highest realm of the underworld or the lowest edge of the living world where he performed this.

Overview

The trip to the underworld is a mytheme of comparative mythology found in a diverse number of religions from around the world. The hero or upper-world deity journeys to the underworld or to the land of the dead and returns.  The nature of the quest differs; sometimes an object or the rescue of a loved one is sought, while in other stories knowledge and secret revelations is the goal. The ability to enter the realm of the dead while still alive, and to return, is proof of the classical hero's exceptional status as more than mortal. A deity who returns from the underworld demonstrates eschatological themes such as the cyclical nature of time and existence, or the defeat of death and the possibility of immortality.

A katabasis is arguably a specific type of the famous Hero's journey. In the Hero's journey, the hero travels to a forbidden, unknown realm; a katabasis is when that place is specifically the underworld. Pilar Serrano uses the term to encompass brief or chronic stays in the underworld as well, such as those of Lazarus, and Castor and Pollux.

A katabasis is in general followed by an anabasis (a going up) to distinguish itself from death; very rarely does a living hero decide to stay in the Underworld for ever.

Famous examples of katabases in Greek mythology include Orpheus, who enters the underworld in order to bring Eurydice back to the world of the living, and Odysseus, who seeks to consult with the prophet Tiresias for knowledge. In Roman mythology, Aeneas seeks out his father Anchises to learn of prophecies of his fate and that of the Roman Empire.

The Odyssey

In the 11th book of the Odyssey, Odysseus follows the advice of Circe to consult Tiresias in Hades, the land of the dead. Odysseus sets out an offering of honey, milk, wine, water, and barley before slaughtering two sheep to add fresh blood to the meal.  The souls of many then appear to him. The first to appear to Odysseus is Elpenor, his crew member who died prior to leaving Circe's island. Elpenor asks Odysseus to give him a proper burial, and Odysseus agrees.  The next to appear to Odysseus is his mother, Anticlea. As Odysseus has been away fighting the Trojan War for nearly 20 years, he is surprised and saddened by the sight of her soul.

Tiresias, the soul whom Odysseus came to see, next appears to him. Tiresias gives him several pieces of information concerning his nostos (homecoming) and his life after. Tiresias details Poseidon's anger at Odysseus' blinding of Polyphemos (and the coming troubles as a consequence), warns Odysseus not to eat the livestock of the god Helios, and prophesies Odysseus' return home to Ithaca and his eventual death at sea at an old age. After Tiresias instructs Odysseus to allow the spirits he wants to talk to drink the sacrificial blood he used to find Tiresias, he is again given the chance to see his mother, and she tells him of the suffering of his family as they await his return home. As his mother leaves, Odysseus is then visited by a string of souls of past queens. He first sees Tyro, the mother of Pelias and Neleus by Poseidon.

He next talks to Antiope, the mother of Amphion and Zethus (the founders of Thebes) by Zeus. Then, he is visited by Alcmene, the mother of Heracles by Zeus, and Heracle's wife Megara. He is also visited by Epicaste, the mother of Oedipus, and Chloris, the queen of Pylos. Odysseus is then visited by Leda, the mother of Castor and Polydeuces and Iphimedeia, mother of the Aloadae by Poseidon. Odysseus then sees a list of women whom he only briefly mentions: Phaedra, Procris, Ariadne, Maera, Clymene, and Eriphyle, all also lovers of gods or heroes. Next to visit Odysseus is Agamemnon, the king of Mycenae. Agamemnon tells Odysseus of his death by his wife, Clytemnestra and her lover Aegisthus. He warns Odysseus to return to Ithaca in secret and be wary of his own wife.

Odysseus then encounters Achilles, who asks after the well-being of his father Peleus and his son Neoptolemus. Odysseus reassures Achilles of his son's bravery in fighting the Trojans. Odysseus then begins seeing figures of dead souls who do not talk directly to him: Ajax, Minos, Orion, Tityos, Tantalus, and Sisyphus. Odysseus ends his visit with Heracles, who asks about Odysseus' intention in Hades. Odysseus begins to get fearful as he waits for more heroes and leaves.

The Aeneid

The katabasis of Virgil's Aeneid occurs in book 6 of the epic. Unlike Odysseus, Aeneas seeks to enter the Underworld, rather than bring the spirits of the dead to him through sacrifice. He begins his journey with a visit to the Cumaean Sibyl (a priestess of Apollo) and asks for her assistance to journey to the Underworld and visit his father. The priestess tells him to find the Golden Bough, and if the branch breaks off in his hands, he is fated to go to the Underworld. She also tells Aeneas to bury his dead friend and prepare cattle for sacrifice. When Aeneas reaches the forest to find the golden branch, he is guided by birds to the tree, and the branch breaks into his hand. The branch, however, does not easily break off as the Sibyl said would happen to a person fated to go to the Underworld – the branch is described as "cunctantem" ("hesitant"). The implications of this have been debated by scholars – some arguing that it means that Aeneas is not as heroic as he needs to be, others arguing that Aeneas has not yet fulfilled his destiny, and several arguing that he is still a hero, with this section added purely for drama. Aeneas buries Misenus and he and the Sibyl prepare a sacrifice to enter the Underworld.

Aeneas first encounters several beings and monsters as he enters: Sorrows, Heartaches, Diseases, Senility, Terror, Hunger, Evil, Crime, Poverty, Death, Hard Labor, Sleep, Evil Pleasures of Mind, War, Family Vengeance, Mad Civil Strife, Scylla, Briareus, the Hydra, the Chimaera, the Gorgons, the Harpies, and Cerberus. Next, Aeneas encounters Charon, the ferryman who leads souls into the Underworld, and the mass of people who are unburied. His first conversation is with Palinurus, a man of his crew who fell overboard and died on their journey. Palinurus begs Aeneas to bury him so he can enter the Underworld. The Sibyl convinces Charon to carry them across the river Styx in exchange for the golden bough. Aeneas encounters Minos pronouncing judgment on souls and the souls that died for love: Phaedra, Procris, Eriphyle, Evadne, Pasiphae, Laodamia, Caeneus, and Dido. Next, Aeneas sees heroes of battle: Tydeus, Parthenopaeus, Adrastus, Glaucus, Medon, Thersilochus, Polyboetes, Idaeus, Agamemnon, and Deiphobus. The Sibyl then leads Aeneas to Elysium, the place for the blessed. On the way, they pass the place for tortured souls and the Sibyl describes some of the tortured's fates. Tityos has his liver eaten by a vulture daily. Pirithous and Ixion have a rock constantly hanging over them at all times. Many others face the punishment of moving rocks, being stretched, and being tied to wheels. The two then enter the Estates of the Blessed, where they see a utopian land where heroes and good people reside. There, Aeneas finds his father, who tells him of the rich history of Rome to come.

The Metamorphoses

In Ovid's poetic collection of mythological stories, he includes accounts of katabasis as well. In book 4, he includes an account of Juno's descent to Hades to bring her perceived justice to Ino. Ovid describes Juno's path to the underworld, noting Cerberus' presence. Juno seeks the Furies (Tisiphone, Megara, and Alecto) to destroy the house of Cadmus, namely Ino and her husband Athamas. While in the underworld, Juno passes several souls who are being punished in Hades. Hades is also a person, and he needs to get rid of those souls because he needs them to fully recover (Tantalus, Sisyphus, Ixion, and the Belides). When the Furies agree to Juno's request, she happily returns to the heavens, where she is purified by Iris.

The next major katabasis in the Metamorphoses occurs in book 5 by Proserpina, the daughter of Ceres who is kidnapped by Dis. As Proserpina is picking flowers, Pluto falls in love with her and decides to grab her and take her to the underworld in his chariot. Worried about her now-missing daughter, Ceres becomes distraught and searches for Proserpina.

When Ceres discovers the kidnapping, she goes to Jove to attempt to get Proserpina back. He agrees that she should be returned as long as Proserpina has not touched any food in the underworld. However, she has eaten pomegranate seeds, and cannot be returned to Ceres. To ensure compromise between Ceres and Dis, Jove divides the year into halves and commands that Proserpina must spend equal parts of the year between her mother and her husband. From that point on, Proserpina makes annual trips to the underworld, spending half the year there.

Ovid also briefly mentions the katabasis of Hercules in book 7. Ovid is telling the etiological story of Medea's poison for Theseus. When Hercules traveled to the Underworld to capture Cerberus as one of his 12 Labours, Cerberus spread white foam from his mouths, which grew poisonous plants.

The katabasis of Orpheus in book 10 is the last major inclusion of the theme by Ovid in the Metamorphoses. Orpheus is distraught by the death of his wife, Eurydice. He enters the Underworld through the Spartan Gates and visits Dis and Proserpina to beg for the return of his bride. Overcome by the heartfelt song of Orpheus, Proserpina calls Eurydice to leave with her husband–on the condition that he does not look back until he reaches the exit. When he looks back, his wife disappears, and he is pained by grief for her death a second time.

Other examples in religious and mythological literature

Mesopotamian mythology
 Enkidu, in the Sumerian text Gilgamesh, Enkidu, and the Netherworld and in the final tablet of the Standard Babylonian Epic of Gilgamesh
 Inanna/Ishtar, in an attempt to overthrow her sister, Ereshkigal, queen of the netherworld
 Nergal, to make amends for disrespecting Ereshkigal

Ancient Egyptian mythology
 The Magician Meryre in Papyrus Vandier (Posener, 1985)
 Setne Khamwas and Si-Osire, although this story originates from Hellenistic Egypt which mixed in Greek traditions as well

Greek mythology and Roman mythology
 Adonis is mourned and then recovered by his consort Aphrodite
 The god Dionysus, to rescue Semele from Hades, and again in his role as patron of the theater
 Heracles during his 12th labor, on which occasion he also rescued Theseus
 Heracles, to rescue Alcestis from Hades
 Orpheus, to rescue Eurydice from Hades
 Psyche
 Pelops, son of Tantalus
 Odysseus
 Aeneas, to speak to his father in the Aeneid
 Theseus and Pirithous try to abduct Persephone; they fail, and only Theseus is rescued by Heracles

Hinduism
 Vedic religion: Ushas (dawn) is liberated from the Vala by Indra
 Emperor Yudhishthira descends into Naraka

Buddhism
Avalokiteśvara's descent into a Hell-like region after taking on the bad karma of her executioner in pity
Kṣitigarbha
Phra Malai, a monk who travels to Hell to teach its denizens
Several episodes of people, including Devadatta, who are dragged alive into hell after committing misdeeds against the Buddha
Moginlin, who attempts to rescue his mother from starvation in the underworld

Christianity
 Peter in the Apocalypse of Peter
 Thomas in the Apocalypse of Thomas
 Jesus in the Pistis Sophia
 Paul in the Apocalypse of Paul
 Jesus, during the Harrowing of Hell, described in the Gospel of Nicodemus
 Dante Alighieri as protagonist of his own poem, The Divine Comedy

Islam
 Prophet Muhammad in the Israʾ and Miʿraj and Liber scalae Machometi

Mandaeism
 Hibil Ziwa's descent into the World of Darkness as he conquers Ruha

Norse religion and Finnish mythology
 Odin
 Baldr
 Hermóðr
 Helreið Brynhildar
 Lemminkäinen's rescue from Tuonela by his mother
 Väinämöinen's and other wizards several trips to Tuonela

Welsh mythology
 Pwyll's descent into Annwn in the Welsh Mabinogion
 Preiddeu Annwfn, King Arthur's expedition to Annwfn as recounted in the Book of Taliesin

Other
 Japanese mythology: Izanagi and Izanami in Yomi
 Maya mythology: the Maya Hero Twins
 Ohlone mythology (Native American): Kaknu fights Body of Stone
 Yoruba religion: Obatala, the dying-and-rising god of Ifẹ̀, the Yoruba cultural centre
 Religion of the Mongols: King Gesar launches an invasion into the realm of Erlik to save soul of his mother

References

References

Further reading
 Rachel Falconer, Hell in Contemporary Literature: Western Descent Narratives since 1945, EUP, 2005. On modern examples of katabases, or descents to Hell.

Epic poetry
Marching
Rhetoric

Katabasis


Ben Eckermann (born 12 March 1987) is an Australian rules football midfielder who played for Port Adelaide in the Australian Football League (AFL) and Sturt in the South Australian National Football League (SANFL).

Eckermann was selected with the 51st pick in the 2004 AFL Draft and made his AFL debut in Round Seven of the 2005 AFL season. In his fourth game Eckermann was concussed when he was bumped front-on by West Coast Eagles player Tyson Stenglein. The incident was seen as a precursor to stronger penalties for front-on contact to the head. The game would be his last AFL match, when he was delisted at the end of the 2006 season.

References

External links

1987 births
Australian rules footballers from South Australia
Living people
Port Adelaide Football Club players
Port Adelaide Football Club players (all competitions)
Sturt Football Club players

Ben Eckermann


M'Hamid El Ghizlane, also known as Lamhamid Ghozlane, (in Berber :  ⵜⴰⵔⴰⴳⴰⵍⵜ Taragalt, in Arabic: محاميد الغزلان for "plain of gazelles") is a small oasis town in Zagora Province, Drâa-Tafilalet, Morocco, with about 7500 inhabitants.

Location

M'Hamid lies at an altitude of about 500 meters above sea level and about 24 kilometers from the Algerian border at the edge of the Sahara. M'Hamid can be reached at the end of National Route 9 from Ouarzazate (260 km) via Zagora (approx. 97 km). Mhamid lies on the Wadi Draa, which rarely contains water.

History
Little is known about the early history of the place because of the lack of written records. The spacious palm oases, however, make an early settlement support (about 3000 BC) likely. Due to the growth of the desert, the settlement is threatened since the 2nd half of the 20th century by siltation, and the population is declining steadily. Until the end of the 1980s a special permit was required to enter the area because it is close to the strategically important border with Algeria. Even today, many soldiers stationed in the area of Mhamid.

Economics

The people of M'Hamid lived according to the principles of self-sufficiency for hundreds of years but due to reduced or even absent winter rains since the 1970s agriculture provided and less income and was abandoned almost entirely. In addition, a fungal disease (Fusarium oxysporum) has significantly affected the date palms which were already weakened by the drought.

In addition, M'Hamid was always a center for traveling nomads and caravans. Today the town is the starting point for tourist camel and 4x4 safaris into the desert.

The weekly open-air market (souk) is held on Monday.

Townscape

The original adobe buildings of M'Hamid are mostly dilapidated and only a few mostly poor families live in those. In recent decades new houses have been built in M'Hamid in the typical construction of the Moroccan South on concrete floors with walls of hollow concrete blocks which are painted bright red. Desert winds carry always masses of sand in the city.

Festival Taragalte

Festival Taragalte, a three-day open-air cultural festival, is held annually in the dunes near M'Hamid El Ghizlane.

Apart from music, the festival showcases many aspects of nomadic culture: architectural heritage, flora and fauna, visual arts, environmental protection, among others. It includes local, national, and international performers, and performances include poetry, story-telling, song, music, and dance. There is also competitive sport, including nomadic hockey and a camel race, and conferences and round tables are held on a range of topics. Different themes are chosen each year.

Its 11th edition, in October 2022, took place after a hiatus of two years owing to the COVID-19 pandemic.

Since 2013, it has been involved in the Caravane culturelle de la paix (Cultural Caravan for Peace), a travelling festival that was planned as a temporary successor to the Malian Festival au Désert, after Timbuktu became too unsafe to hold it there after January 2012. The 2022 Festival Taragalte included the  9th stage of the Cultural Caravan for Peace,

The musical group Génération Taragalte, whose members are all from the town, named their band after the festival.

Surroundings
Hidden in the palm oases of M'Hamid are seven old, now almost uninhabited, and decaying ksars. Approximately 50-60 kilometers away lie the sometimes more than 100 meters high sand dunes of Erg Chigaga, which are less often visited by tourists than those in Merzouga.

References

External links

Populated places in Zagora Province

M'Hamid El Ghizlane


Tille Taylor (November 11, 1922 – October 23, 2011) was a Canadian judge who was known for being Saskatchewan's first female magistrate. She also was an advocate for social justice in areas such as poverty, women's rights and prison reform, and in 1972 she was named the first chair of the Saskatchewan Human Rights Commission.

Life and career
She was born Tillie Goldenberg, to J. M. and Sarah Goldenberg in 1922. J. M. was a Saskatoon lawyer. She received her Bachelor of Arts degree from the University of Saskatchewan in 1941. Later, after having married and after her two children were born, she returned to studies and obtained her LLB in 1956. She was the only woman in her class.

She met her husband George Taylor while both were volunteering in the Youth Congress movement in the 1930s; her parents initially disapproved because George and his family were communists. They married in 1941. George completed his law degree while Tillie supported him working as a secretary. He went on to become a well-respected labour lawyer, and for part of his career worked in Tillie's father's firm. George and Tillie continued to be involved in politics, supporting the Co-operative Commonwealth Federation (later, the New Democratic Party).

After law school, she worked in the Saskatoon Land Titles Office, as deputy registrar. In 1959, she became the first woman to be appointed as a provincial magistrate in Saskatchewan. She might also have been the first Jew to be named magistrate, but that is less clear. Presiding over misdemeanours, she became more aware of the association between crime and poverty, and began to push for reforms, through such organizations as the John Howard Society, the Medical Care Insurance Commission of Saskatchewan, and the Provincial Commission of Inquiry into Legal Aid. Collaborating with Roger Carter, the law school dean at the University of Saskatchewan, she helped to build opportunities for Aboriginal people to enter the field of law.

When the Saskatchewan Human Rights Commission was created in 1972, she was named its first chair. There was criticism that she had named abortion as a human right, but neither she nor the commission as a whole gave in to the pressure to remove it. In 1976 she was elected as a director on the Canadian Research Institute for the Advancement of Women. From 1977 to 1987, she served on the board of governors of the Canadian Council on Social Development.

Taylor suffered a severe stroke in 1995, but recovered much of her lost speech and mobility, despite a poor prognosis initially. She died at the age of 88, on October 23, 2011.

References

1922 births
2011 deaths
Judges in Saskatchewan
University of Saskatchewan alumni
Canadian Jews
University of Saskatchewan College of Law alumni
Canadian women judges

Tillie Taylor


Emma Booth  (born 8 June 1991) is an Australian Paralympic equestrian. She represented Australia at the 2016 Rio Paralympics and the 2020 Tokyo Paralympics.

Personal
Booth was born on 8 June 1991. She lives in Langwarrin, Victoria. On 7 April 2013, she was involved in a car accident on the way back to Melbourne after a competing in the Albury Horse Trials with her friend Courtney Fraser. A truck jackknifed and hit two cars. The woman driving one of the cars was killed, as were Fraser's two horses in the float that her car was towing. Both Fraser and Booth suffered near fatal injuries. Besides head, abdominal and leg injuries, Booth's spinal cord was damaged and she was left a paraplegic, from the L2 vertebra. Fraser suffered a fractured knee cap, ribs and sternum. They were treated at Royal Melbourne Hospital.

Equestrian
Booth's riding career began at a young age with ponies. At the age of eleven, she won a competition on The Saddle Club and the prize was a horse with the expenses fully paid for a year. She called her horse Zidane. In 2011, she moved to Germany to work with international dressage rider Holger Schulze in riding and training his horses. Seven months after her accident in 2013, she returned to riding with the aim of competing in the Paralympics. She uses a whip and voice commands to guide the horse's movements. Her international debut was at the 2014 CPEID3* in Hartpury, England, where she finished fifth twice and sixth. She was a reserve rider for the Australian team at the 2014 World Equestrian Games.

At the 2016 Rio Paralympics, she rode Danish-bred horse called Zidane. She finished fifth in the Individual Championship Test Grade II and 13th in the Dressage Individual Team Test Grade II and member of the Australian team that finished ninth in the Team Competition.

At the 2020 Tokyo Paralympics, she rode Mogelvangs Zidane and  finished eighth in the Individual Championship Test Grade II and fifth in the Dressage Individual Team Test Grade II. She was a member of the Australian team together with Amelia White and Sharon Jarvis that finished 13th in the Team Competition.

References

External links

Paralympic equestrians for Australia
Australian female equestrians
Equestrians at the 2016 Summer Paralympics
Equestrians at the 2020 Summer Paralympics
1991 births
Living people
People with paraplegia
21st-century Australian women
People from Langwarrin, Victoria
Sportspeople from Melbourne
Sportswomen from Victoria (state)

Emma Booth (equestrian)


Martin A. "Marty" Sklar (February 6, 1934 – July 27, 2017) was a scriptwriter and construction developer. He was The Walt Disney Company's international ambassador for Walt Disney Imagineering, the subsidiary of the company which designs and constructs Disney theme parks and resorts across the world. He was formerly vice president of Concepts and Planning for the company, before being promoted to president, then vice chairman and principal creative executive before his final role. Disney honored him with a Disneyland window dedication ceremony on his date of retirement, July 17, 2009.

Career highlights
Born in New Brunswick, New Jersey, Sklar was a student at University of California, Los Angeles and editor of its Daily Bruin newspaper in 1955 when he was recruited to create a 1950s-themed newspaper, The Disneyland News, a month before the theme park opened. After graduating, he joined Disneyland full-time in 1956, where he held responsibility for most of the park's publicity and marketing materials.

In 1961, he moved to WED Enterprises (renamed Walt Disney Imagineering in 1986), where he worked on attractions for the 1964 New York World's Fair. Among the attractions he helped to design during this period were the Enchanted Tiki Room and It's a Small World, the latter originally for the World's Fair. For nearly 10 years, he wrote personal materials for Walt Disney for use in publications, television and special films. In 1974 he became vice president of concepts/planning, and guided the creative development of EPCOT Center (now known as Epcot) at Florida's Walt Disney World Resort.

As vice president of creative development, executive vice president and then president of Imagineering for nine years, Sklar supervised the design and construction of Tokyo Disneyland, the Disney-MGM Studios, Disneyland Paris, Disney's Animal Kingdom, Disney California Adventure Park, Tokyo DisneySea, the Walt Disney Studios Park and Hong Kong Disneyland. Former Disneyland International chairman Jim Cora later said of him, "He understands the Disney way, because he learned it at Walt's knee. He is the keeper of the keys, the conscience, the Jiminy Cricket for the organization."

Sklar wrote an autobiography titled Dream It! Do It!: My Half-Century Creating Disney's Magic Kingdoms.

Prior to his death, Sklar was interviewed for Leslie Iwerks' limited docu-series The Imagineering Story, which premiered November 12, 2019 upon the launch of the streaming service Disney+. It was dedicated to Sklar's memory.

Final role
On February 16, 2006, then-chairman of Walt Disney Parks and Resorts, the unit of The Walt Disney Company which serves as the umbrella for Walt Disney Imagineering, Jay Rasulo, announced that Sklar would resign from his current position and take up the new position of international ambassador for Walt Disney Imagineering. The occupation entails travelling around to art and design and architecture colleges, universities and other institutions around the world, offering seminars and attracting new talent to the company, as well as being a presence at future attraction and park openings, representing the company. Sklar said in a joint statement, "I knew that as my 72nd birthday and my 50th Disney anniversary approached, I would look for new challenges, so when Jay Rasulo asked me to talk about the future, I was 'all ears' to a challenging proposal Jay made. It not only seems to be one of those ideas that is overdue, but it was clear to me that I am the perfect casting (perhaps the only candidate) capable of originating and organizing this assignment."

After 53 years of service, he left The Walt Disney Company and Walt Disney Imagineering on July 17, 2009, Disneyland's 54th anniversary. He was honored with a window on Main Street, U.S.A. in Disneyland on his final day.

Disney Legend and other honors
In 2001, Sklar was recognized as a Disney Legend. He served as President of Ryman Arts, whose Ryman Program for Young Artists honors Herb Ryman, an artist, designer and fellow Disney Legend.

Sklar won a Lifetime Achievement Award from the Themed Entertainment Association (TEA) in 1995, and has been inducted into the International Association of Amusement Parks and Attractions (IAAPA) Hall of Fame.

In 2016, Sklar was awarded the Diane Disney Miller Lifetime Achievement Award from The Walt Disney Family Museum.

Death
Sklar died in his Hollywood Hills home on July 27, 2017.

References

External links

 Disney Legends official site
 Ryman Arts

1934 births
2017 deaths
20th-century American Jews
University of California, Los Angeles alumni
People from New Brunswick, New Jersey
Disney imagineers
Burials at Mount Sinai Memorial Park Cemetery
21st-century American Jews

Marty Sklar


James H. Dolan, S.J. (June 4, 1885 – August 1, 1977) was one of the founders and the 2nd President of Fairfield University in Fairfield, Connecticut, from 1944 to 1951.

He was born to James B. and Ellen T. (Mulry) Dolan in Roxbury, Massachusetts, and entered the Society of Jesus on August 14, 1905, at St. Andrew-on-Hudson, Hyde Park, New York.

Father Dolan was President of Boston College 1925 to 1932 where he founded the Boston College Law School and the Provincial Superior of the New England Jesuit Province from 1937 to 1944.

During his seven-year tenure, Fairfield University was chartered by the State of Connecticut to grant degrees in 1945; the first class of 303 male students was admitted to the Fairfield College of Arts and Sciences in 1947; and the Fairfield College of Arts and Sciences was accredited by the State of Connecticut and the first summer session of undergraduate courses was held in 1949.

From October 1951 until January 1972, he lived at Boston College, serving as director of construction and new building in the Province and as revisor of the Province finances. He also taught classes while at Boston College: from 1951 until 1956 he taught natural theology and psychology and from 1956 until 1965 he served as confessor of students at the college.

In 1972, due to ill health, he moved to the Campion Center, Weston, Massachusetts, where he died on August 1, 1977, aged 92.

References

External links

Fairfield University: James H. Dolan, S.J.
College of the Holy Cross: Rev. James H. Dolan, S.J. Profile
 Rev. James H. Dolan, S.J., the 2nd President of Fairfield University (1944-1951)

Academics from Boston
People from Weston, Massachusetts
Presidents of Fairfield University
19th-century American Jesuits
20th-century American Jesuits
Boston College faculty
1885 births
1977 deaths
Catholics from Massachusetts
20th-century American academics
Pastors of the Church of St. Ignatius Loyola (Chestnut Hill, Massachusetts)

James H. Dolan


Paramahansa Yogananda (born Mukunda Lal Ghosh; January 5, 1893March 7, 1952) was an Indian Hindu monk, yogi and guru who introduced millions to meditation and Kriya Yoga through his organization, Self-Realization Fellowship (SRF) / Yogoda Satsanga Society (YSS) of India – the only one he created to disseminate his teachings. A chief disciple of the yoga guru Swami Sri Yukteswar Giri, he was sent by his lineage to spread the teachings of yoga to the West. He immigrated to America at the age of 27 to prove the unity between Eastern and Western religions and to preach a balance between Western material growth and Indian spirituality. His long-standing influence in the American yoga movement, and especially the yoga culture of Los Angeles, led him to be considered by yoga experts as the "Father of Yoga in the West". He lived his last 32 years in America.

Yogananda was the first major Indian teacher to settle in America, and the first prominent Indian to be hosted in the White House (by President Calvin Coolidge in 1927); his early acclaim led to him being dubbed "the 20th century's first superstar guru" by the Los Angeles Times. Arriving in Boston in 1920, he embarked on a successful transcontinental speaking tour before settling in Los Angeles in 1925. For the next two and a half decades, he gained local fame and expanded his influence worldwide: he created a monastic order and trained disciples, went on teaching tours, bought properties for his organization in various California locales, and initiated thousands into Kriya Yoga. By 1952, SRF had over 100 centers in both India and the United States. , they had groups in nearly every major American city. His "plain living and high thinking" principles attracted people from all backgrounds among his followers.

He published his Autobiography of a Yogi in 1946 to critical and commercial acclaim. It has sold over four million copies, with Harper San Francisco listing it as one of the "100 best spiritual books of the 20th Century". Former Apple CEO Steve Jobs ordered 500 copies of the book, for each guest at his memorial to be given a copy. The book has been regularly reprinted and is known as "the book that changed the lives of millions". A documentary about his life commissioned by SRF, Awake: The Life of Yogananda, was released in 2014. He remains a leading figure in Western spirituality. A biographer of Yogananda, Phillip Goldberg, considers him "the best known and most beloved of all Indian spiritual teachers who have come to the West".

Biography

Youth and discipleship

Yogananda was born Mukunda Lal Ghosh in Gorakhpur, Uttar Pradesh, India to a Hindu Bengali Kayastha family. He was the fourth of the eight children, and second of the four sons, of Bhagabati Charan Ghosh, the vice president of Bengal-Nagpur Railway, and Gyanprabha Devi. According to his younger brother Sananda, Mukunda's awareness and experience of the spiritual were far beyond the ordinary even from his earliest years. The nature of his father's job caused the family to move several times during Mukunda's childhood, including to Lahore, Bareilly, and Kolkata. According to Autobiography of a Yogi, he was eleven years old when his mother died, just before the marriage of his eldest brother Ananta; she left behind a sacred amulet for Mukunda, given to her by a holy man, who told her that Mukunda was to possess it for some years, after which it would vanish into the ether from which it came. Throughout his childhood, his father would fund train passes for his many sight-seeing trips to distant cities and pilgrimage spots, which he would often take with friends. In his youth he sought out many of India's Hindu sages and saints, including the Soham "Tiger" Swami, Gandha Baba, and Mahendranath Gupta, hoping to find an illumined teacher to guide him in his spiritual quest.

After finishing high school, Mukunda formally left home and joined a Mahamandal Hermitage in Varanasi; however, he soon became dissatisfied with its insistence on organizational work instead of meditation and God-perception. He began praying for guidance; in 1910, his seeking after various teachers mostly ended when, at the age of 17, he met his guru, Swami Sri Yukteswar Giri; at that time his well-guarded amulet mysteriously vanished, having served its spiritual purpose. In his autobiography, he describes his first meeting with Sri Yukteswar as a rekindling of a relationship that had lasted for many lifetimes:

"We entered a oneness of silence; words seemed the rankest superfluities. Eloquence flowed in soundless chant from heart of master to disciple. With an antenna of irrefragable insight I sensed that my guru knew God, and would lead me to Him. The obscuration of this life disappeared in a fragile dawn of prenatal memories. Dramatic time! Past, present, and future are its cycling scenes. This was not the first sun to find me at these holy feet!"

He would go on to train under Sri Yukteswar as his disciple for the next ten years (1910–1920) at his hermitages in Serampore and Puri. Later on Sri Yukteswar informed Mukunda that he had been sent to him by the great guru of their lineage, Mahavatar Babaji, for a special world purpose of yoga dissemination.

After passing his Intermediate Examination in Arts from the Scottish Church College, Calcutta, in 1915, he graduated with a degree similar to a current-day Bachelor of Arts or B.A. (at the time referred to as an A.B.) from Serampore College, the college having two entities, one as a constituent college of the Senate of Serampore College (University) and the other as an affiliated college of the University of Calcutta. This allowed him to spend time at Yukteswar's ashram in Serampore.

In July 1915, several weeks after graduating from college, he took formal vows into the monastic Swami order; Sri Yukteswar allowed him to choose his own name: Swami Yogananda Giri. In 1917, Yogananda founded a school for boys in Dihika, West Bengal that combined modern educational techniques with yoga training and spiritual ideals. A year later, the school relocated to Ranchi. One of the school's first group of pupils was his youngest brother, Bishnu Charan Ghosh, who learned yoga asanas there and in turn taught asanas to Bikram Choudhury. This school would later become the Yogoda Satsanga Society of India, the Indian branch of Yogananda's American organization, Self-Realization Fellowship.

Teaching in America

In his autobiography, Yogananda writes that he received a vision one day in 1920 while meditating at his Ranchi school: faces of a multitude of Americans passed before his mind's eye, intimating to him that he would soon go to America. After giving charge of the school over to its faculty (and eventually to his childhood friend Swami Satyananda), he left for Calcutta. On the following day, he received an invitation from the American Unitarian Association to serve as India's delegate to an International Congress of Religious Liberals convening that year in Boston. Yogananda sought his guru's advice, and Sri Yukteswar advised him to go. According to Philip Goldberg, Yogananda shared the following account in his Autobiography of a Yogi. While in deep prayer in his room, he received a surprise visit from Mahavatar Babaji, the foremost guru of his lineage, who told him directly that he was the one chosen to spread Kriya Yoga to the West. Reassured and uplifted, Yogananda soon afterwards accepted the offer to go to Boston. This account became a standard feature of his lectures.

In August 1920, he left for the United States aboard the ship "The City of Sparta" on a two-month voyage that landed near Boston by late September. He spoke at the International Congress in early October and was well received; later that year he founded Self-Realization Fellowship (SRF) to disseminate worldwide his teachings on India's ancient practices and philosophy of Yoga and its tradition of meditation. Yogananda spent the next four years in Boston; in the interim, he lectured and taught on the East Coast and in 1924 embarked on a cross-continental speaking tour. Thousands came to his lectures. During this time he attracted a number of celebrity followers, including soprano Amelita Galli-Curci, tenor Vladimir Rosing and Clara Clemens Gabrilowitsch, the daughter of Mark Twain. In 1925, he established an international center for Self-Realization Fellowship in Los Angeles, California, which became the spiritual and administrative heart of his growing work. Yogananda was the first Hindu teacher of yoga to spend a major portion of his life in America. He lived in the United States from 1920 to 1952, interrupted by an extended trip abroad in 1935–1936, and through his disciples he developed various temples and meditation centers around the world.

Yogananda was put on a government watch list and kept under surveillance by the FBI and the British authorities, who were concerned about the growing independence movement in India. A confidential file was kept on him from 1926 to 1937 due to concern over his religious and moral practices. Philip Goldberg's biography describes Yogananda as being up against a perfect storm of America's worst defects: media sensationalism, religious bigotry, ethnic stereotyping, paternalism, sexual anxiety, and brazen racism.

In 1928, Yogananda received unfavorable publicity in Miami, and the police chief, Leslie Quigg, prohibited Yogananda from holding any further events. Quiggs said it was not due to a personal grudge against the Swami but rather in the interest of public order and Yogananda's own safety. Quigg had received veiled threats against Yogananda. According to Phil Goldberg:It turns out that Miami officials had summoned the British vice consulate to advise them on the matter ... One consulate officer said that the Miami city manager and Chief Quigg "recognized the fact that the swami was a British subject and apparently an educated man, but unfortunately he was what is considered in this part of the country a coloured man." Given the South's cultural mores, he noted, "the swami was in great danger of suffering bodily harm from the populace."

In 1929, Yogananda was sued by his long-time friend Basu Kumar Bagchi, who had been initiated as Swami Dhirananda by Yogananda in 1911 and had come to help Yogananda teach in America. Bagchi claimed that they had a business partnership and that Yogananda owed him wages and royalties. The lawsuit was eventually settled, but some of Yogananda's students chose to instead follow Bagchi, who shed his monastic name and became a married academic.

In the late 1920s, a disciple of Yogananda's named Adelaide Erskine served as his photographer. Her descendants would later accuse Yogananda of having an illicit affair with Adelaide and fathering one of her children, Ben Erskine, even though Ben admitted that she never told him who his father was. In 1995 Ben Erskine's daughter took it a step further and gave SRF paternity claims along with financial demands. In 2002, SRF hired a former San Diego  prosecutor, G. Michael Still, to compare the DNA from Yogananda's three male relatives in India to Erskine's DNA. The lab work was done in two separate labs, one in Missouri and one in Louisiana.  The results from both labs showed no biological connection between Yogananda and Erskine, settling the claim. According to Watanabe of the Los Angeles Times, G. Michael Still said "the results would prevent Erskine from claiming standing in court to seek any inheritance, copyright assets or the disinterment of the guru's body."

Visit to India, 1935–1936
In 1935, he returned to India via ocean liner, along with two of his Western students, to visit his guru, Sri Yukteswar Giri, and to help establish his Yogoda Satsanga work in India. While enroute, his ship detoured in Europe and the Middle East; he undertook visits to other living Western saints like Therese Neumann, the Catholic Stigmatist of Konnersreuth, and places of spiritual significance: Assisi, Italy to honor St. Francis, the Athenian temples of Greece and prison cell of Socrates, the Holy Land of Palestine and the regions of the Ministry of Jesus, and Cairo, Egypt to view the ancient Pyramids.

In August 1935, he arrived in India at the port of Mumbai, then called Bombay, and due to his fame in America, many photographers and journalists came to meet him during his short stay at the Taj Mahal Hotel. Upon taking a train eastward and reaching the Howrah Station near Kolkata (formerly Calcutta), he was received by a huge crowd and a ceremonious procession led by his brother Bishnu Charan Ghosh and the Maharaja of Kasimbazar. Visiting Serampore, he had an emotional reunion with his guru, Sri Yukteswar – this meeting was noted in detail by his Western student C. Richard Wright. During his stay in India, he saw his Ranchi boys' school become legally incorporated, and took a touring group to visit various locales: the Taj Mahal in Agra, the Chamundeshwari Temple in Mysore, Allahabad for the Kumbh Mela of January 1936, and Brindaban to visit an exalted disciple of Lahiri Mahasaya, Swami Keshabananda.

He also met various people who caught his interest: Mahatma Gandhi, whom he initiated into Kriya Yoga; woman-saint Anandamoyi Ma; Giri Bala, an elderly yogi woman who survived without eating; renowned physicist Chandrasekhara Venkata Raman; and several disciples of Sri Yukteswar's guru, Lahiri Mahasaya. While in India, Sri Yukteswar gave Yogananda the monastic title of Paramahansa, meaning "supreme swan" and indicating the highest spiritual attainment. This title formally superseded his previous title of "swami". In March 1936, upon Yogananda's return to Calcutta after visiting Brindaban, Sri Yukteswar died (or, in the yogic tradition, attained mahasamadhi) at his hermitage in Puri. After conducting his guru's funeral rites, Yogananda continued to teach, conduct interviews, and meet with friends for several months, before planning to return to the US in mid-1936.

According to his autobiography, in June 1936, after having a vision of Krishna, he had a supernatural encounter with the resurrected form of his guru, Sri Yukteswar, while in a room at the Regent Hotel in Mumbai. During the experience, in which Yogananda physically grasped and held onto his guru's solid form, Sri Yukteswar explained that he now served as a spiritual guide on a high-astral planet, and expounded truths in deep detail regarding: the astral realm, astral planets and the afterlife; the lifestyles, abilities and varying levels of freedoms of astral beings; the workings of karma; man's various superphysical bodies and how he works through them, and other metaphysical topics. With new wisdom and renewed from the encounter, Yogananda and his two western students left India via ocean liner from Mumbai; staying for several weeks in England, they conducted several yoga classes in London and visited historical sites, before leaving for the US in October 1936.

Return to America, 1936
In late 1936, Yogananda's ship arrived in New York harbor, passing the Statue of Liberty; he and his companions then drove in his Ford car across the continental US back to his Mount Washington, California, headquarters. Rejoined with his American disciples, he continued to lecture, write, and establish centers in southern California. He took up residence at the SRF hermitage in Encinitas, California, which was a surprise gift from his advanced disciple Rajarsi Janakananda. It was at this hermitage that Yogananda wrote his famous Autobiography of a Yogi and other writings. Also, at this time he created an "enduring foundation for the spiritual and humanitarian work of Self‑Realization Fellowship/Yogoda Satsanga Society of India."

In 1946, Yogananda took advantage of a change in immigration laws and applied for citizenship. His application was approved in 1949, and he became a naturalized U.S. citizen.

The last four years of his life were spent primarily in seclusion with some of his inner circle of disciples at his desert retreat in Twentynine Palms, California, to finish his writings and to finish revising books, articles and lessons written previously over the years. During this period he gave few interviews and public lectures. He told his close disciples, "I can do much more now to reach others with my pen."

Death
Yogananda began hinting to his disciples that it was time for him to leave the world. According to Phil Goldberg, one example was what Yogananda said to Daya Mata just before the dinner, "Do you realize that it is just a matter of hours and I will be gone from this earth?"

On March 7, 1952, he attended a dinner for the visiting Indian Ambassador to the U.S., Binay Ranjan Sen, and his wife at the Biltmore Hotel in Los Angeles. At the conclusion of the banquet, Yogananda spoke of India and America, their contributions to world peace and human progress, and their future co-operation, expressing his hope for a "United World" that would combine the best qualities of "efficient America" and "spiritual India". According to his direct disciple and eventual head of the SRF Daya Mata, who was present at the banquet, as Yogananda ended his speech, he read from his poem My India, concluding with the words "Where Ganges, woods, Himalayan caves, and men dream God—I am hallowed; my body touched that sod." Daya Mata stated that "as he uttered these words, he lifted his eyes to the Kutastha center, and his body slumped to the floor." His funeral service, with hundreds attending, was held at the SRF headquarters atop Mt. Washington in Los Angeles. Rajarsi Janakananda, who Yogananda chose to succeed him as the new president of the Self-Realization Fellowship, "performed a sacred ritual releasing the body to God."

According to the book Divine Interventions: True Stories of Mysteries and Miracles That Change Lives, for three weeks after his death Yogananda's body "showed no signs of physical deterioration and 'his unchanged face shone with the divine luster of incorruptibility.'" A notarized letter from Harry T. Rowe, the mortuary director, added: "The absence of any visual signs of decay … offers the most extraordinary case in our experience.... This state of perfect preservation of a body is, so far as we know from mortuary annals, an unparalleled one.... Yogananda's body was apparently in a phenomenal state of immutability.... No odor of decay emanated from his body at any time.... For these reasons we state again that the case of Paramahansa Yogananda is unique in our experience." Rowe wrote that Yogananda's body was embalmed approximately twenty-four hours after his death. On March 26 a barely noticeable desiccation on his nose was seen and on March 27 Rowe noted that Yogananda's body looked fresh and unravaged by decay as it did on the day of his death. Yogananda's remains are interred at the Forest Lawn Memorial Park in the Great Mausoleum (normally closed off to visitors but Yogananda's tomb is accessible) in Glendale, California.

Cause of death
There are differing accounts of his death. The medical verdict was "acute coronary occlusion", i.e., a heart attack. According to other accounts, Self-Realization disciples claim that their teacher entered mahasamadhi (a yogi's conscious exit from the body).

Teachings

In 1917, Yogananda, in India, "began his life's work with the founding of a 'how-to-live' school for boys, where modern educational methods were combined with yoga training and instruction in spiritual ideals." In 1920 "he was invited to serve as India's delegate to an International Congress of Religious Liberals convening in Boston. His address to the Congress, on 'The Science of Religion,' was enthusiastically received." For the next several years he lectured and taught across the United States. His discourses taught of the "unity of 'the original teachings of Jesus Christ and the original Yoga taught by Bhagavan Krishna.'"

In 1920, he founded the Self-Realization Fellowship and in 1925 established in Los Angeles, California, USA, the international headquarters for SRF.
Yogananda wrote the Second Coming of Christ: The Resurrection of the Christ Within You and God Talks With Arjuna – The Bhagavad Gita to explain his belief in the harmony and oneness of original Christianity as taught by Jesus Christ and original Yoga as taught by Bhagavan Krishna; and to present that these principles of truth are the common scientific foundation of all true religions.

Yogananda wrote down his Aims and Ideals for Self-Realization Fellowship /Yogoda Satsanga Society:

 To disseminate among the nations a knowledge of definite scientific techniques for attaining direct personal experience of God.
 To teach that the purpose of life is the evolution, through self-effort, of man's limited mortal consciousness into God Consciousness; and to this end to establish Self-Realization Fellowship temples for God-communion throughout the world, and to encourage the establishment of individual temples of God in the homes and in the hearts of men.
 To reveal the complete harmony and basic oneness of original Christianity as taught by Jesus Christ and original Yoga as taught by Bhagavan Krishna; and to show that these principles of truth are the common scientific foundation of all true religions.
 To point out the one divine highway to which all paths of true religious beliefs eventually lead: the highway of daily, scientific, devotional meditation on God.
 To liberate man from his threefold suffering: physical disease, mental inharmonies, and spiritual ignorance.
 To encourage "plain living and high thinking"; and to spread a spirit of brotherhood among all peoples by teaching the eternal basis of their unity: kinship with God.
 To demonstrate the superiority of mind over body, of soul over mind.
 To overcome evil by good, sorrow by joy, cruelty by kindness, ignorance by wisdom.
 To unite science and religion through realization of the unity of their underlying principles.
 To advocate cultural and spiritual understanding between East and West, and the exchange of their finest distinctive features.
 To serve mankind as one's larger Self.

In his published work, The Self-Realization Fellowship Lessons, Yogananda gives "his in-depth instruction in the practice of the highest yoga science of God-realization. That ancient science is embodied in the specific principles and meditation techniques of Kriya Yoga." Yogananda taught his students the need for direct experience of truth, as opposed to blind belief. He said that "The true basis of religion is not belief, but intuitive experience. Intuition is the soul's power of knowing God. To know what religion is really all about, one must know God."

Echoing traditional Hindu teachings, he taught that the entire universe is God's cosmic motion picture, and that individuals are merely actors in the divine play who change roles through reincarnation. He taught that mankind's deep suffering is rooted in identifying too closely with one's current role, rather than with the movie's director, or God.

He taught Kriya Yoga and other meditation practices to help people achieve that understanding, which he called Self-realization:
Self-realization is the knowing – in body, mind, and soul – that we are one with the omnipresence of God; that we do not have to pray that it come to us, that we are not merely near it at all times, but that God's omnipresence is our omnipresence; and that we are just as much a part of Him now as we ever will be. All we have to do is improve our knowing.

In his book, How you can talk with God, he claims that anyone can talk with God, if the person keeps persevering in the request to speak with God with devotion. He also claimed that God had spoken to him many times, apart from making miracles happen in his life. In the book, he claims that, "We may in a vision see a face of some divine/saintly being, or we may hear a Divine voice talking to us, and will know it is God. When our heart-call is intense, and we do not give up, God will come. It is important that we remove from our mind all doubt that God will answer."

Kriya Yoga

The "science" of Kriya Yoga is the foundation of Yogananda's teachings. An ancient spiritual practice, Kriya Yoga is "union (yoga) with the Infinite through a certain action or rite (kriya). The Sanskrit root of kriya is kri, to do, to act and react." Kriya Yoga was passed down through Yogananda's spiritual lineage: Mahavatar Babaji taught the Kriya technique to Lahiri Mahasaya, who taught it to his disciple, Swami Sri Yukteswar Giri, Yogananda's Guru.

Yogananda gave a general description of Kriya Yoga in his Autobiography:

"The Kriya Yogi mentally directs his life energy to revolve, upward and downward, around the six spinal centers (medullary, cervical, dorsal, lumbar, sacral, and coccygeal plexuses) which correspond to the twelve astral signs of the zodiac, the symbolic Cosmic Man. One-half-minute of revolution of energy around the sensitive spinal cord of man effects subtle progress in his evolution; that half-minute of Kriya equals one year of natural spiritual unfoldment".

Mrinalini Mata, a former president of SRF/YSS, said, "Kriya Yoga is so effective, so complete, because it brings God's love – the universal power through which God draws all souls back to reunion with Him – into operation in the devotee's life."

Yogananda wrote in Autobiography of a Yogi that the "actual technique should be learned from an authorized Kriyaban (Kriya Yogi) of Self-Realization Fellowship /Yogoda Satsanga Society of India."

Autobiography of a Yogi

In 1946, Yogananda published his life story, Autobiography of a Yogi. It has since been translated into 45 languages. In 1999, it was designated one of the "100 Most Important Spiritual Books of the 20th Century" by a panel of spiritual authors convened by Philip Zaleski and HarperCollins publishers. Autobiography of a Yogi is the most popular among Yogananda's books. According to Philip Goldberg, who wrote American Veda, "the Self-Realization Fellowship which represents Yogananda's Legacy, is justified in using the slogan, 'The Book that Changed the Lives of Millions.' It has sold more than four million copies and counting". In 2006, the publisher, Self-Realization Fellowship, honored the 60th anniversary of Autobiography of a Yogi "with a series of projects designed to promote the legacy of the man thousands of disciples still refer to as 'master'."

Autobiography of a Yogi describes Yogananda's spiritual search for enlightenment, in addition to encounters with notable spiritual figures such as Therese Neumann, Anandamayi Ma, Vishuddhananda Paramahansa, Mohandas Gandhi, Nobel laureate in literature Rabindranath Tagore, noted plant scientist Luther Burbank (the book is 'Dedicated to the Memory of Luther Burbank, An American Saint'), famous Indian scientist Sir Jagadish Chandra Bose and Nobel laureate in physics Sir C. V. Raman. One notable chapter of this book is "The Law of Miracles", where he gives scientific explanations for seemingly miraculous feats. He writes: "the word 'impossible' is becoming less prominent in man's vocabulary."

The Autobiography has been an inspiration for many people including George Harrison, Ravi Shankar and Steve Jobs. In the 2011 book Steve Jobs: A Biography the author writes that Jobs first read the Autobiography as a teenager. He re-read it in India and later while preparing for a trip, he downloaded it onto his iPad2 and then re-read it once a year ever since. Jon Anderson was inspired by Paramahansa Yogananda and his book Autobiography of a Yogi when he wrote Tales From Topographic Oceans India national cricket team captain, Virat Kohli said that the Autobiography influenced his life in a positive manner and also urged everyone to read it.

Claims of bodily incorruptibility
As reported in Time on August 4, 1952, Harry T. Rowe, Mortuary Director of the Forest Lawn Memorial Park in Glendale, California, where Yogananda's body was received, embalmed and interred, wrote in a notarized letter

The absence of any visual signs of decay in the dead body of Paramahansa Yogananda offers the most extraordinary case in our experience... No physical disintegration was visible in his body even twenty days after death... No indication of mold was visible on his skin, and no visible drying up took place in the bodily tissues. This state of perfect preservation of a body is, so far as we know from mortuary annals, an unparalleled one... No odour of decay emanated from his body at any time...

On another note, according to Catherine Wessinger, "the body was embalmed but emulsion was not applied to the skin."

Because of two statements in Rowe's letter, some have questioned whether the term "incorruptibility" is appropriate. First, in his fourth paragraph he wrote: "For protection of the public health, embalming is desirable if a dead body is to be exposed for several days to public view. Embalming of the body of Paramahansa Yogananda took place twenty-four hours after his demise." Claims of incorruptibility require that a body not be embalmed, whereas the letter notes that Yogananda's body was embalmed soon after his death. Second, in the eleventh paragraph he wrote: "On the late morning of March 26th, we observed a very slight, a barely noticeable, change – the appearance on the tip of the nose of a brown spot, about one-fourth inch in diameter. This small faint spot indicated that the process of desiccation (drying up) might finally be starting. No visible mold appeared however."

Rowe continued in paragraphs fourteen and fifteen: "The physical appearance of Paramahansa Yogananda on March 27th just before the bronze cover for the casket was put into position, was the same as it was on March 7th. He looked on March 27th as fresh and unravaged by decay as he had looked on the night of his death. On March 27th there was no reason to say that his body had suffered any physical disintegration at all. For these reason we state again that the case of Paramahansa Yogananda is unique in our experience. On May 11, 1952, during a telephone conversation between an officer of Forest Lawn and an officer of Self-Realization Fellowship, the amazing story was brought out for the first time."

Self-Realization Fellowship published Rowe's four-page notarized letter in its entirety in the May–June 1952 issue of its magazine Self-Realization. From 1958 to the present it has been included in that organization's booklet Paramahansa Yogananda: In Memoriam.

The location of Yogananda's crypt is in the Great Mausoleum, Sanctuary of Golden Slumber, Mausoleum Crypt 13857, Forest Lawn Memorial Park.

Legacy

Self-Realization Fellowship/Yogoda Satsanga Society of India

Yogoda Satsanga Society of India (YSS) is a non-profit religious organization founded by Yogananda in 1917. In countries outside the Indian subcontinent it is known as the Self-Realization Fellowship. Yogananda's dissemination of his teachings is continued only through this organization – the Self-Realization Fellowship (SRF) / Yogoda Satsanga Society of India (YSS). Yogananda founded the Yogoda Satsanga Society of India in 1917 and then expanded it in 1920 to the United States naming it the Self-Realization Fellowship. In 1935, he legally incorporated it in the U.S. to serve as his instrument for the preservation and worldwide dissemination of his teachings. Yogananda expressed this intention again in 1939 in his magazine Inner Culture for Self-Realization that he published through his organization:

 Paramahansa Swami Yogananda renounced all his ownership rights in the Self-Realization Fellowship when it was incorporated as a nonprofit religious organization under the laws of California, March 29, 1935. At that time he turned over to the Fellowship all of his rights to and income from sale of his books, writings, magazine, lectures, classes, property, automobiles and all other possessions...

SRF/YSS is headquartered in Los Angeles and has grown to include more than 500 temples and centers around the world. It has members in over 175 countries including the Self-Realization Fellowship Lake Shrine. In India and surrounding countries, Paramahansa Yogananda's teachings are disseminated by YSS which has more than 100 centers, retreats, and ashrams. Rajarsi Janakananda was chosen by Yogananda to become the President of SRF/YSS when he was gone. Daya Mata, a religious leader and a direct disciple of Yogananda who was personally chosen and trained by Yogananda, was head of Self-Realization Fellowship /Yogoda Satsanga Society of India from 1955 to 2010. According to Linda Johnsen, the new wave today is women, for major Indian gurus have passed on their spiritual mantle to women including Yogananda to the American-born Daya Mata and then to Mrinalini Mata. Mrinalini Mata, a direct disciple of Yogananda, was the president and spiritual head of Self-Realization Fellowship /Yogoda Satsanga Society of India from January 9, 2011, until her death on August 3, 2017. She, too, was personally chosen and trained by Yogananda to help guide the dissemination of his teachings after his death. On August 30, 2017, Brother Chidananda was elected as the next president in a unanimous vote by the SRF Board of Directors. Yogananda incorporated the Self-Realization Fellowship as a nonprofit organization and reassigned all of his property including Mt. Washington to the corporation, thereby protecting his assets.

On November 15, 2017, the President of India, Ram Nath Kovind visited the Yogoda Satsanga Society of India's Ranchi Ashram on its centennial anniversary in honor of the official release of the Hindi translation of Yogananda's book God Talks with Arjuna: The Bhagavad Gita.

Commemorative stamps

India released a commemorative stamp in honor of Yogananda in 1977. "Department of Post issued a commemorative postage stamp on the occasion of the twenty‑fifth anniversary of Yogananda's passing in honor of his far‑reaching contributions to the spiritual upliftment of humanity. "The ideal of love for God and service to humanity found full expression in the life of Paramahansa Yogananda. Though the major part of his life was spent outside India, still he takes his place among our great saints. His work continues to grow and shine ever more brightly, drawing people everywhere on the path of the pilgrimage of the Spirit."

On March 7, 2017, the Prime Minister of India, Narendra Modi, released another commemorative postage stamp honoring the 100th anniversary of the Yogoda Satsanga Society of India. Prime Minister Modi at Vigyan Bhawan in New Delhi appreciated Yogananda for spreading the message of India's spirituality in foreign shores. He said that though Yogananda left the shores of India to spread his message, he always remained connected with India.

Direct disciples
Yogananda initiated about 100,000 students into Kriya Yoga during his time in the West. According to SRF, the first disciple to take Kriya Yoga initiation in America was Minott W. Lewis, a Boston dentist who helped establish SRF's first center and served as SRF's vice president for many years. Three of Yogananda's direct disciples went on to lead his organization: Rajarsi Janakananda, Daya Mata, and Mrinalini Mata.

Bibliography
According to SRF, Yogananda created a large body of work on subjects such as meditation, balanced living, and "the underlying unity of all great religions", and he left specific instructions to some of his disciples in SRF regarding how his teachings should be prepared and published. SRF publishes collections of his talks, poems, prayers, chants, and sayings, as well as his commentaries on the Bhagavad Gita and the four Gospels. The Autobiography of a Yogi has been in print since 1946.

See also
 List of Hindu gurus and saints
 Paramahamsa

Notes

References

External links

1893 births
1952 deaths
20th-century Hindu religious leaders
20th-century Indian philosophers
20th-century Indian scholars
20th-century memoirists
Ascetics
Bengali Hindu saints
Burials at Forest Lawn Memorial Park (Glendale)
Indian autobiographers
Indian expatriates in the United States
Indian founders
Indian memoirists
Indian Hindu monks
Indian Hindu missionaries
Indian Hindu saints
Indian Hindu spiritual teachers
Indian spiritual writers
Indian yoga gurus
Kriya yogis
20th-century Hindu philosophers and theologians
Missionary linguists
Modern yoga pioneers
Naturalized citizens of the United States
People from Gorakhpur
People from Twentynine Palms, California
Scholars from Kolkata
Scholars from Uttar Pradesh
Scottish Church College alumni
Senate of Serampore College (University) alumni
Spiritual practice
University of Calcutta alumni
Translators of the Bhagavad Gita
Writers from Uttar Pradesh
Modern yoga gurus

Paramahansa Yogananda


After Forever was a Dutch symphonic metal band. The band started in 1995 as Apocalypse. They played death metal. In 1997 the singer Floor Jansen joined the band. After Jansen joined the band its sound became more like symphonic metal. In 2000 the band released their first album Prison of Desire in Europe. The band's last album After Forever was released on September 28, 2007. The band broke up in 2009.

References

Musical groups established in 1995
Musical groups disestablished in 2009
Dutch heavy metal bands
Symphonic metal bands

After Forever


Mark Blount (born 5 January 1974) is an English former footballer who played as a defender. Born in Derby, he played for Sheffield United and Peterborough United in the Football League, and had spells with Gresley Rovers, Scarborough and Burton Albion in non-league.

Career
Blount was signed for Sheffield United by manager Dave Bassett in February 1994 for a fee of £12,500 from Gresley Rovers. He was never able to make the break into the first team and was eventually released in 1996 upon the arrival of Howard Kendall as the new Blades manager, having made only fifteen appearances in total.  Following his release he spent some time with Scarborough and Peterborough United before finishing his career at Burton Albion.

References

External links

1974 births
Living people
Footballers from Derby
Men's association football defenders
English Football League players
Gresley Rovers F.C. players
Sheffield United F.C. players
Peterborough United F.C. players
Scarborough F.C. players
Burton Albion F.C. players
English men's footballers

Mark Blount (footballer)


American Madness is a 1932 American pre-Code film directed by Frank Capra and starring Walter Huston as a New York banker embroiled in scandal.

Plot

At the Union National Bank, the directors are concerned because they think that bank president Tom Dickson has loaned too much money to people who are bad risks during the Great Depression era, and they threaten to replace him. Dickson refuses to resign, arguing that he loans to people whom he knows are good risks, that none of them has defaulted and that loaning the money keeps it circulating preventing an even worse economic depression.

Dickson's wife Phyllis is planning a special celebration for their anniversary, but he has forgotten it and made business plans. He promises to take her out the next night but then arranges another business meeting for the same time.

Three gangsters led by Dude Finlay enter the office of chief cashier Cyril Cluett to intimidate him. He owes them $50,000 in gambling debts, and they promise not to hurt him if he helps them rob the bank that night. They advise him to arrange an alibi for midnight, when the robbery will occur. Seeing Phyllis, Cluett claims to have always been in love with her and asks to take her out that night, and with Dickson unavailable, she agrees. However, they are seen by Matt Brown, who assumes the worst about Dickson's marriage.

Cluett resets the vault's time lock before leaving to meet Phyllis. They go to a play and then to his apartment, but Brown is there waiting for them, hoping to break up the affair. Meanwhile at the bank, the gang steals $100,000, but they also murder a guard who sees them.

The next day, rumors about the amount stolen become wildly exaggerated and cause a run on the bank. Dickson tries frantically to arrange emergency money to meet the withdrawals but cannot, and the board will not help, preferring to force him out. The bank has enough resources to pay all depositors eventually, but its reputation for safety will be ruined if the depositors cannot withdraw money immediately.

Meanwhile, the police suspect Brown, who will only say that he had been at home with a married woman whom he will not name. They hear that Cluett had been seen with Dude Finlay and turn their suspicions to him. Brown is cleared but blurts out Phyllis's name in Dickson's presence. Dickson also believes the worst about his marriage. He becomes depressed and agrees to resign his job.

As the bank runs out of cash, Dickson's subordinates have an idea. They call on the people whom Dickson has helped with loans in the past to deposit all the money that they can afford. They also call Phyllis, who reassures Dickson of her love. When the board sees the loyal depositors, they rally in support of Dickson, arranging immediate deliveries of money themselves. The bank is saved and Dickson recovers his positive attitude and keeps his job.

Dickson awards Brown a promotion, and urges Brown to marry his girlfriend, Dickson's own secretary Helen. He then asks Helen to arrange a luxurious sea voyage for himself and Phyllis.

Cast

Walter Huston as Thomas A. Dickson
Pat O'Brien as Matt
Kay Johnson as Mrs Phyllis Dickson
Constance Cummings as Helen
Gavin Gordon as Cyril Cluett
Arthur Hoyt as Ives
Robert Emmett O'Connor as Inspector

Production
American Madness marked the first in a series of legendary collaborations between Frank Capra and Robert Riskin. It was also Riskin's first original screenplay.

The film contains one zoom shot, which is notable for its use of the new three-element Cooke-Varo lens.

References

External links

Six Screen Plays by Robert Riskin, Edited and Introduced by Pat McGilligan, Berkeley:  University of California Press,  c1997 1997 - Free Online - UC Press E-Books Collection

1932 films
1932 drama films
American drama films
American black-and-white films
Columbia Pictures films
Films directed by Frank Capra
Films set in New York City
Films with screenplays by Robert Riskin
1930s English-language films
1930s American films
English-language drama films

American Madness


The Orchard is a tea room and tea garden in Grantchester, near Cambridge, serving morning coffee, lunches and afternoon teas. Since opening in 1897, it has been a popular retreat for Cambridge students, teachers and tourists, as well as locals, with many famous names among its patrons. The Orchard is open every day of the year (with the exception of some days around Christmas) from 9:30 to 17:00, and can be reached both by road and punt.

History
The history of The Orchard started in 1897 (the orchard itself was first planted in 1868) when a group of Cambridge students asked the landlady, Mrs Stevenson of Orchard House, if they could take their tea in the orchard rather than on the front lawn as the custom was. This practice soon became the norm, and the place grew in popularity. The next phase in the history of The Orchard began when the poet Rupert Brooke took up lodging in the house in 1909. A graduate student of great popularity in the university community at the time, Brooke soon attracted a great following at the place, among them Virginia Woolf, John Maynard Keynes, E.M. Forster, Bertrand Russell, Augustus John, and Ludwig Wittgenstein – the so-called Grantchester Group, or the neo-pagans as Woolf called them. Brooke later lodged in a neighbouring house, the Old Vicarage and immortalised both houses in his poem The Old Vicarage, Grantchester. Written while Brooke was in Berlin in 1912, the poem ends with the lines:

Subsequently, the ownership of Orchard House and the tea room passed to Robin Callan, originator of the Callan Method for the study of English by non-native speakers.

External links
Home page
Brooke's The Old Vicarage, Grantchester on Wikisource

Tea houses of the United Kingdom
Gardens in Cambridgeshire
Restaurants established in 1897
Grantchester

The Orchard (tea room)


Claudio Lomnitz is the Campbell Family Professor and Chair of the Anthropology Department at Columbia University. Prior to teaching at Columbia, Lomnitz was a Distinguished University Professor of Anthropology and Chair of the Committee on Historical Studies at the New School University. He served at different points in time as co-director of the University of Chicago's Mexican Studies Program (with Friedrich Katz), Director of the University of Chicago's Latin American Studies Program, and Director of Columbia University's Center for the Study of Ethnicity and Race. He has also taught at University of Chicago, where he was Professor of History, New York University, El Colegio de México, and Universidad Autónoma Metropolitana Iztapalapa, in Mexico City. At the New School University, Lomnitz served as editor of the academic journal Public Culture between 2006-2011. He also co-edited, with Fernando Escalante Gonzalbo, the collection "Umbrales" in Mexico's Fondo de Cultura Económica. In 2020 he was elected member of Mexico's El Colegio Nacional (Mexico).

Biography
Claudio Lomnitz was born in Chile. His parents, the Chilean geophysicist, Cinna Lomnitz, and the French-born Chilean-Mexican anthropologist, Larissa Adler Lomnitz, married in 1950. His siblings include Jorge (1954-1993), Alberto, and Tania.

Lomnitz received his undergraduate degree from Universidad Autónoma Metropolitana Iztapalapa. In 1982, Fondo de Cultura Económica published his first book, a study of politics and cultural change in Tepoztlán entitled Evolución de una sociedad rural. His interest in Latin America developed further as he pursued a Ph.D. in anthropology from Stanford University, receiving it in 1987. His next book, Exits from the Labyrinth: Culture and Ideology in the Mexican National Space, published by University of California Press in 1992, was an important intervention in the study of nationalist ideology and its relationship to the involved community. He has since written five other books on Mexico: Modernidad Indiana: 9 ensayos sobre nación y mediación en México published by Planeta in 1999; Deep Mexico, Silent Mexico: An Anthropology of Nationalism published by University of Minnesota Press in 2001 and described by Lomnitz as an expansion of ideas explored in Exits from the Labyrinth; Death and the Idea of Mexico, published by Zone Books in 2005; "El Antisemitismo y la ideología de la Revolución Mexicana" (Fondo de Cultura Económica, 2010); and, with Friedrich Katz, "El porfiriato y la revolución en la historia de México: Una conversación" (Ediciones ERA, 2012). "The Return of Comrade Ricardo Flores Magón" (Zone Books, 2014) won the Latin American Studies Association book prize for the best book in the humanities on Mexico, a Spanish translation by Jorge Aguilar Mora appeared with Editorial Era in 2016.  His most recent books include "Nuestra América: My Family in the Vertigo of Translation" (Other Press, 2021), "El tejido social rasgado" (Ediciones ERA, 2021; English translation forthcoming with Duke University Press), and "Para una teología política del crimen organizado" (Ediciones ERA, 2023).

Some of Lomnitz's essays have been published in short book format as well: "El antisemitismo y la ideología de la revolución Mexicana" (Fondo de Cultura Económica, 2010), "El primer linchamiento de México (El Colegio de México, 2015), and "La nación desdibujada: México en trece ensayos" (Editorial Malpaso, 2016). He also edited a volume commemorating the 50th anniversary of Mexico's 1968 movement: "1968-2018: Cincuenta años de historia colectiva" (UNAM, 2018).

Lomnitz was for many years a regular collaborator at La Jornada, a daily newspaper published in Mexico City, and has a monthly column in Nexos; for some years he also wrote a weekly column in Excélsior, a daily newspaper published in Mexico City.

In 2010, he was awarded Mexico's National Drama Award for a historical play titled "El verdadero Bulnes," co-authored with his brother, Alberto Lomnitz. Claudio and Alberto Lomnitz co-authored a second play, a political musical, together with composer Leonardo Soqui, titled "La Gran Familia", that was launched at the 2018 edition of the Festival Internacional Cervantino, with Mexico's Compañía Nacional de Teatro.  Claudio Lomnitz was fellow at the Wissenschaftskolleg zu Berlin in 2011–12, and a recipient of the Humboldt Research Award in 2016.

References

External links
 Faculty profile from Columbia University

Living people
Stanford University alumni
Columbia University faculty
Chilean anthropologists
Metropolitan Autonomous University alumni
University of Chicago faculty
New York University faculty
Academic staff of El Colegio de México
Mexican Jews
The New School faculty
20th-century anthropologists
21st-century anthropologists
Year of birth missing (living people)

Claudio Lomnitz


In astronomy, the hour circle is the great circle through a given object and the two celestial poles. Together with declination and distance (from the planet's centre of mass), it determines the location of any celestial object. As such, it is a higher concept than the meridian as defined in astronomy, which takes account of the terrain and depth to the centre of Earth at a ground observer's location. The hour circles, specifically, are perfect circles perpendicular (at right angles) to the celestial equator. By contrast, the declination of an object viewed on the celestial sphere is the angle of that object to/from the celestial equator (thus ranging from +90° to −90°).

The location of stars, planets, and other similarly distant objects is usually expressed in the following parameters, one for each of the three spatial dimensions: their declination, right ascension (epoch-fixed hour angle), and distance. These are as located at the vernal equinox for the epoch (e.g. J2000) stated.

A meridian on the celestial sphere matches an hour circle at any time. The hour circle is a subtype whereby it is expressed in hours as opposed to degrees, radians, or other units of angle. The hour circles make for easy prediction of the angle (and time due to Earth's fairly regular rotation, approximately equal to the time) between the observation of two objects at the same, or similar declination. The hour circles (meridians) are measured in hours (or hours, minutes, and seconds); one rotation (360°) is equivalent to 24 hours; 1 hour is equivalent to 15°.

An astronomical meridian follows the same concept and, almost precisely, the orientation of a meridian (also known as longitude) on a globe.

See also

 Meridian (astronomy)
 Declination

Notes

References

 hour circle (astronomy) -- Britannica Online Encyclopedia

Astronomical coordinate systems
Circles

Hour circle


The Colt New Police is a double-action, six-shot revolver (which can also be fired single action). This gun was chambered in the .32 New Police, which is dimensionally identical to a flat-nose version of the .32 S&W Long, except for the nose shape. In addition to the .32 New Police cartridge, the revolver was available in 32 Colt. The diameters of the two cartridges are not the same, with the 32 Colt being approximately 0.020 inches smaller in diameter than the New Police. Although the 32 Colt can be loaded and fired in the New Police chamber, it is not recommended to do so.  It is impossible to load the .32 New Police in a 32 Colt chamber. The later .32 New Police chambering was more popular than the 32 Colt chambering.

The Colt New Police was manufactured from 1896 to 1907 by Colt's Manufacturing Company of Hartford, Connecticut. The sights on the revolver were fixed with a round blade in front and a grooved rear sight. The revolver was available with a -inch, four-inch, or six-inch barrel in a blued or nickel finish and hard rubber grips. The Colt New Police was selected by New York City (NYPD) Police Commissioner Theodore Roosevelt in 1896 to be the first standard-issue revolver for NYPD officers.

A target version was made until 1905 with a 6-inch barrel and adjustable sights.

The New Police Revolver was replaced in the Colt catalog in 1907 by the improved Colt Police Positive, which featured an internal hammer block safety and better lock work.

References

External links

Colt revolvers
Revolvers of the United States

Colt New Police Revolver


A History of the German Baptist Brethren in Europe and North America is a book by Martin Grove Brumbaugh, A.M., Ph.D., written in 1899, published by the Brethren Publishing House at Mount Morris, Illinois.  On the cover it is referred to only as A History of the Brethren.  It was republished in 1961 by L. W. Shultz from North Manchester, Indiana and Carl A. Wagner from Union Road, Clayton, Ohio, printed in February, 1961, and June, 1969.

Historical context
Throughout the 1800s, the Brethren were skeptical of histories and record-keeping, as they were not to emulate their ancestors, but rather Jesus Christ, the Apostles, and the Early Church.  However, by the end of the century enough changes were occurring that the Brethren, having great respect for the Brethren that came before them, were interested in Brethren history.  At the German Baptist Brethren Annual Conference, a motion was passed approving the writing of a history of the Brethren, however, the motion did not specify an author.  Martin Grove Brumbaugh (M.G.) was the first to complete the task in 1899.  His book had great impact, based upon the value of tradition, and the lack of knowledge about Brethren history.

Bias
Contemporary Brethren historians generally consider this history quite biased.  Martin Grove Brumbaugh (M.G.) was a strong advocate for several progressive positions, especially education, participation in politics, and reconsidering plain dress, positions which the Brethren had long opposed. These historical positions are not so clear, and sometimes contradicted in M.G.'s history.

Editions

1899 books
American history books
19th-century history books
Schwarzenau Brethren

A History of the German Baptist Brethren in Europe and America


Cadell ap Gruffydd (died 1175) was prince of the Kingdom of Deheubarth in Southwest Wales.

Cadell was the son of Gruffydd ap Rhys, who held part of the Kingdom of Deheubarth with the remainder in the hands of various Norman lords. Gruffydd died in 1137 and Cadell's brother Anarawd ap Gruffydd took over the throne. Cadell first appears in the historical records the following year, when he helped his brother Anarawd and Owain Gwynedd of Gwynedd and his brother Cadwaladr ap Gruffydd in an assault on Cardigan Castle.

In 1143 Anarawd was murdered by Cadwaladr's men, and Cadell took over as prince of Deheubarth, continuing the work Anarawd had started to win back the remainder of his grandfather's kingdom. In 1146 he captured the castles of Carmarthen (repairing and retaining it for several years) and Llanstephan. In the following year he defeated Walter Fitzwiz. In 1150 he turned north and reclaimed southern Ceredigion, which had been held for Gwynedd by Hywel ab Owain Gwynedd.

Cadell's career was effectively ended in 1151. When out hunting, he was attacked by a Norman force from Tenby, who left him assuming him to be dead. In fact he survived, but was so badly injured as to be unable to resume his activities. In 1153 he left on a pilgrimage to Rome, leaving the rule of Deheubarth to his younger brothers Maredudd and Rhys. Cadell is not heard of again until 1175, when he entered the abbey of Strata Florida after a long illness and died there.

References
John Edward Lloyd (1911) A history of Wales from the earliest times to the Edwardian conquest (Longmans, Green & Co.)

1175 deaths
House of Dinefwr
Monarchs of Deheubarth
12th-century Welsh monarchs
Year of birth unknown
Welsh princes

Cadell ap Gruffydd


Fort Provintia is a defense base in Tainan, a city in south Taiwan, built by the Dutch in 1653, and now a historic site.

History

The Dutch Era (1624~1662)
In 1624, the Dutch colonized southern Taiwan in order to trade with mainland China. Before the fort was built, the place was a center of commercial trade. The fort was built by the Dutch to prevent another rebellion after the local people, led by Guo Huai-yi, went against the Dutch in 1652. The fort was still used as a trade center. The Dutch made the fort with red bricks and mortar, which were a mixture of water, sugar, sticky rice and oyster shells.

The Zheng Era (1662~1683)
In 1662,  Koxinga, the ruler of Zheng dynasty,expelled the Dutch, and the fort was used as his government with the new name Chen-Tien Fu. In 1664, the fort was abandoned as a place of government and was used as a place to store gunpowder.

The Qing Era (1683~1895)
In 1683, the ruler of Zheng dynasty surrendered to the Qing. In 1721, the fort was damaged when Zhu Yigui led uprising against the government. Also through the following years, the fort was destroyed by several earthquakes only a few walls remained. The chief administrator, Sheng Shou Qien, built the Penghu Academy in 1886. It is a Qing style building located at the west side of the fort. In 1879, both the Wunchang Pavilion (Temple of Literature God) and the Hai-She Temple(Temple of Sea God)were built by the emperor's administrator, Shen Baozhen. The Wunchang Pavilion and the Hai-She Temple are located in the central part of the fort. The Wunchang Pavilion was built in honor of Wun- Chang, God of Literature. The Hai-She Temple was built in honor of God of the Sea.

The Japanese Era (1895~1945)
In 1895, the Qing lost the First Sino-Japanese War and gave away the territory of Taiwan to Japan. The Japanese began to use the fort as an army hospital. In 1944, the Japanese began to restore the buildings including the walls that the Dutch had built, the Hai-Shen Temple, the Wunchang Pavilion and the Penghu Academy.

After 1945
After WWII, Japan retreated from Taiwan. Then the fort was renamed Chihkan Tower and became an exhibition center. In 1960, the imperial tortoise statues and the stone monuments with historical records from the Great South Gate, part of the original 14 gates of the Tainan City Wall, were moved to the south Chihkan Tower.

References

Forts in Asia
History of Taiwan
1653 establishments
17th-century buildings and structures

Fort Provintia