The Belgae () were a large confederation of tribes living in northern Gaul, between the English Channel, the west bank of the Rhine, and the northern bank of the river Seine, from at least the third century BC. They were discussed in depth by Julius Caesar in his account of his wars in Gaul. Some peoples in southern Britain were also called Belgae and had apparently moved from the continent. T. F. O'Rahilly believed that some had moved further west and he equated them with the Fir Bolg in Ireland. The Roman province of Gallia Belgica was named after the continental Belgae. The term continued to be used in the region until the present day and is reflected in the name of the modern country of Belgium.

Etymology
The consensus among linguists is that the ethnic name Belgae probably comes from the Proto-Celtic root *belg- or *bolg- meaning "to swell (particularly with anger/battle fury/etc.)", cognate with the Dutch adjective gebelgd "very angry" (weak perfect participle of the verb belgen "to become angry") and verbolgen "being angry" (strong perfect participle of obsolete verbelgen "to make angry"), as well as the Old English verb belgan, "to be angry" (from Proto-Germanic *balgiz), derived ultimately from the Proto-Indo-European root *bhelgh- ("to swell, bulge, billow"). Thus, a Proto-Celtic ethnic name *Bolgoi could be interpreted as "the people who swell (particularly with anger/battle fury)".

Origins of the Belgae
In Caesar's usage, Belgium is a geographical subregion comprising the Bellovaci, Ambiani, Atrebates, and Veromandui. These four communities are widely thought to have been the original Belgae in Gaul.

Julius Caesar describes Gaul at the time of his conquests (58–51 BC) as divided into three parts, inhabited by the Aquitani in the southwest, the Gauls of the biggest central part, who in their own language were called Celtae, and the Belgae in the north. Each of these three parts, he says, differed in terms of customs, laws and language. He noted that the Belgae, were "the bravest, because they are furthest from the civilization and refinement of [our] Province, and merchants least frequently resort to them, and import those things which tend to effeminate the mind; and they are the nearest to the Germans, who dwell beyond the Rhine, with whom they are continually waging war". Ancient sources such as Caesar are not always clear about the things used to define ethnicity today. While Caesar or his sources described the Belgae as distinctly different from the Gauls, Strabo stated that the differences between the Celts (Gauls) and Belgae in countenance, language, politics and way of life was a small one, unlike the difference between the Aquitanians and Celts. The fact that the Belgae were living in Gaul means that in one sense they were Gauls. This may be Caesar's meaning when he says "The Belgae have the same method of attacking a fortress as the rest of the Gauls".

Inconsistently, Caesar in Bello Gallico, II.4 also contrasted them with Gauls:
When Caesar inquired of them what states were in arms, how powerful they were, and what they could do, in war, he received the following information: that the greater part of the Belgae were sprung, from the Germans, and that having crossed the Rhine at an early period, they had settled there, on account of the fertility of the country, and had driven out the Gauls who inhabited those regions; and that they were the only people who, in the memory of our fathers [i.e. as far as we can remember], when all Gaul was overrun, had prevented the Teutones and the Cimbri from entering their territories; the effect of which was, that, from the recollection of those events, they assumed to themselves great authority and haughtiness in military matters.

So Caesar used the word "Germani" in two ways. He described a grouping of tribes within the Belgic alliance as the "Germani", distinguishing them from their neighbours. The most important in his battles were the Eburones. The other way he used the term was to refer to those related tribes east of the Rhine, who were not Celtic. So the Germani among the Belgae are called, based on Caesar's account, the Germani cisrhenani, to distinguish them from other Germani living east of the Rhine in what he understood to be their homeland. However, the later historian Tacitus was informed that the name Germania was known to have changed in meaning:
The first people to cross the Rhine and oust the Gauls, those now called Tungri, were then called Germani. It was the name of this nation, not a race, that gradually came into general use. And so, to begin with, they were all called Germani after the conquerors because of the terror these inspired, and then, once the name had been devised, they adopted it themselves.

In other words, Tacitus understood that the collective name Germani had first been used in Gaul, for a specific people there with connections beyond the Rhine, the Tungri being the name of the people living where the Eburones had lived in later imperial times, and was later adopted as a collective name for the non-Celtic peoples beyond the Rhine, the other, better-known way that Caesar used the term.

Culture
The cultural cohesion of Belgium as Caesar sketched it is suggested by the maintaining of these borders, more or less, in administrative divisions (pagi) mapped out later by the Romans and still evident in the parishes of the Carolingian era. Archaeology suggests cultural continuities from the third through the first centuries BC within this subregion, inhabited in the time of Caesar by Bellovaci, Ambiani, Atrebates, and Veromandui.

From 250 BC onward, the disposal of the dead was primarily through cremation, with some inhumation practiced. Ceramics and brooches are typical grave goods, while items of feasting appear in wealthier graves. The absence of weapons distinguishes these burials from the funerary practice of communities to the north and south.

Around this same time, a characteristic form of enclosed sanctuary began to be built, and from the late 2nd through the mid 1st centuries BC, fortifications with a high earthen rampart and a wide, flat-bottomed ditch are concentrated there.

The coinage of the Belgae in Gaul shows commonalities in design and distribution patterns from the 4th through the 1st centuries BC.

The Belgae of this period do not appear to have drunk beer.

Language

Caesar's book Commentarii de Bello Gallico begins: "All Gaul is divided into three parts, one of which the Belgae inhabit, the Aquitani another, those who in their own language are called Celts, in ours Gauls, the third. All these differ from each other in language, customs and laws." However, many modern scholars believe that the Belgae were a Celtic-speaking group. On the other hand, at least part of the Belgae may also have had significant cultural and historical connections to peoples east of the Rhine, including Germanic peoples, judging from archaeological, placename and textual evidence. It has also been argued based on placename studies that the older language of the area, though apparently Indo-European, was not Celtic (see Nordwestblock) and that Celtic, though influential amongst the elite, might never have been the main language of the part of the Belgic area north of the Ardennes. For example, Maurits Gysseling suggested that prior to Celtic and Germanic influences the Belgae may have comprised a distinct Indo-European branch, termed Belgian.

However, most of the Belgic tribal and personal names recorded are identifiably Gaulish, including those of the Germani cisrhenani, and this is indeed also true of the tribes immediately over the Rhine at this time, such as the Tencteri and Usipetes. Surviving inscriptions also indicate that Gaulish was spoken in at least part of Belgic territory.

The Romans were not precise in their ethnography of northern barbarians: by "Germanic", Caesar may simply have meant "originating east of the Rhine" (the homeland of the Germani cisrhenani) with no distinction of language intended. The east of the Rhine was not necessarily inhabited by Germanic speakers at this time. It has been remarked that Germanic speakers might have been no closer than the river Elbe in the time of Caesar. However, studies of place names, such as those of Maurits Gysseling, have been argued to show evidence of the pre-Roman presence of early Germanic languages throughout the Belgic area north of the Ardennes, where the Germani cisrhenani lived. The sound changes described by "Grimm's law" appear to have affected names with older forms, apparently already in the second century BC. Strong evidence for old Celtic placenames, though, is found in the Ardennes and to the south of them. According to Strabo, the country of the Belgae extended along the coast where 15 tribes were living from the Rhenus (Rhine) to the Liger (Loire). Strabo also says that "Augustus Caesar, when dividing the country into four parts, united the Keltae to the Narbonnaise; the Aquitani he preserved the same as Julius Caesar, but added thereto fourteen other nations of those who dwelt between the Garonne and the river Loire, and dividing the rest into two parts, the one extending to the upper districts of the Rhine (Gallia Lugdunensis) he made dependent upon Lugdunum, the other [he assigned] to the Belgae (Gallia Belgica)."

Apart from the Germani, the report of Caesar seems to indicate that more of the Belgae had some Germanic ethnicity, but this is not necessarily what defines a tribe as Belgic. Edith Wightman proposed that Caesar can be read as treating only the southwestern Belgic tribes, the Suessiones, Viromandui and Ambiani and perhaps some of their neighbours, as the true ethnic Belgae, as opposed to those in a political and military alliance with them. She reads Caesar as implying a "transition zone" of mixed ethnicity and ancestry for the Menapii, Nervii and Morini, all living in the northwest of the Belgic region, neighbours to the Germani cisrhenani in the northeast. (Caesar also mentions his allies the Remi being closest to the Celts amongst the Belgae.)

It seems that, whatever their ancestry, at least some of the Belgic tribes spoke a variety of Gaulish as their main language by Caesar's time, and all of them used such languages in at least some contexts. Luc van Durme summarizes competing evidence of Celtic and Germanic influence at the time of Caesar by saying that "one has to accept the rather remarkable conclusion that Caesar must have witnessed a situation opposing Celtic and Germanic in Belgium, in a territory slightly more to the south than the early medieval Romance-Germanic language border", but van Durme accepts that Germanic did not block "Celticisation coming from the south" so "both phenomena were simultaneous and interfering".

The medieval Gesta Treverorum compiled by monks of Trier claims that the Belgae were descendants of Trebeta, an otherwise unattested legendary founder of Trier, the Roman Augusta Treverorum, "Augusta of the Treveri".

Tribes of the Belgae
Caesar names the following as Belgic tribes, which can be related to later Roman provinces:

Later, Tacitus mentioned a tribe called the Tungri living where the Germani cisrhenani had lived, and he also stated that they had once been called the Germani (although Caesar had claimed to have wiped out the name of the main tribe, the Eburones). Other tribes that may have been included among the Belgae in some contexts were the Leuci, Treveri and Mediomatrici. Posidonius includes the Armoricani, as well.

Conquest of the Belgae
Caesar conquered the Belgae, beginning in 57 BC. He writes that the Belgae were conspiring and arming themselves in response to his earlier conquests; to counter this threat, he raised two new legions and ordered his Gallic allies, the Aedui, to invade the territory of the Bellovaci, the largest and fiercest of the Belgae tribes. Wary of the numbers and bravery of the Belgae, Caesar initially avoided a pitched battle, resorting mainly to cavalry skirmishes to probe their strengths and weaknesses. Once he was satisfied his troops were a match for them, he made camp on a low hill protected by a marsh at the front and the river Aisne behind, near Bibrax (between modern Laon and Reims) in the territory of the Remi.

The Belgae attacked over the river, but were repulsed after a fierce battle. Realising they could not dislodge the Romans and aware of the approach of the Aedui into the lands of the Bellovaci, the Belgae decided to disband their combined force and return to their own lands. Caesar's informants advised him that whichever tribe Caesar attacked first, the others would come to their defence. They broke camp shortly before midnight. At daybreak, satisfied the retreat was not a trap, Caesar sent cavalry to harass the rear guard, followed by three legions. Many of the Belgae were killed in battle.

Caesar next marched into the territory of the Suessiones and besieged the town of Noviodunum (Soissons). Seeing the Romans' siege engines, the Suessiones surrendered, whereupon Caesar turned his attention to the Bellovaci, who had retreated into the fortress of Bratuspantium (between modern Amiens and Beauvais). They quickly surrendered, as did the Ambiani.

The Nervii, along with the Atrebates and Viromandui, decided to fight (the Atuatuci had also agreed to join them, but had not yet arrived). They concealed themselves in the forests and attacked the approaching Roman column at the river Sabis (previously thought to be the Sambre, but recently the Selle is thought to be more probable). Their attack was quick and unexpected. The element of surprise briefly left the Romans exposed. Some of the Romans did not have time to take the covers off their shields or to even put on their helmets. However, Caesar grabbed a shield, made his way to the front line, and quickly organised his forces. The two Roman legions guarding the baggage train at the rear finally arrived and helped to turn the tide of the battle. Caesar says the Nervii were almost annihilated in the battle, and is effusive in his tribute to their bravery, calling them "heroes" (for more details see Battle of the Sabis).

The Atuatuci, who were marching to their aid, turned back on hearing of the defeat and retreated to one stronghold, were put under siege, and soon surrendered and handed over their arms. However, the surrender was a ploy, and the Atuatuci, armed with weapons they had hidden, tried to break out during the night. The Romans had the advantage of position and killed 4,000. The rest, about 53,000, were sold into slavery.

In 53 BC, the Eburones, led by Ambiorix, along with the Nervii, Menapii and Morini, revolted again and wiped out fifteen cohorts, only to be put down by Caesar. The Belgae fought in the uprising of Vercingetorix in 52 BC.

After their final subjugation, Caesar combined the three parts of Gaul, the territory of the Belgae, Celtae and Aquitani, into a single unwieldy province (Gallia Comata, "long-haired Gaul") that was reorganized by the emperor Augustus into its traditional cultural divisions. The province of Gallia Belgica was bounded on its east by the Rhine and extended all the way from the North Sea to Lake Constance (Lacus Brigantinus), including parts of what is now western Switzerland, with its capital at the city of the Remi (Reims). Under Diocletian, Belgica Prima (capital Augusta Trevirorum, Trier) and Belgica Secunda (capital Reims) formed part of the diocese of Gaul.

Belgae outside Gaul

Great Britain
The Belgae had made their way across the English Channel into southern Britain in Caesar's time. Caesar asserts they had first crossed the channel as raiders, only later establishing themselves on the island. The precise extent of their conquests is unknown. After the Roman conquest of Great Britain, the civitas of the Belgae was bordered to the north by the British Atrebates, who were also a Belgic tribe, and to the east by the Regni, who were probably linked to the Belgae as well. The arrival and spread of Aylesford-Swarling pottery across the southeastern corner of Britain has been related to the Belgic invasion since Arthur Evans published his excavation of Aylesford in 1890, which was then thought to show "the demonstrable reality of a Belgic invasion", according to Sir Barry Cunliffe, although more recent studies tend to downplay the role of migration in favour of increasing trade links; the question remains unclear.

A large number of coins of the Ambiani dating to the mid-second century BC have been found in southern Britain and the remains of a possible Belgic fort have been unearthed in Kent. Within memory of Caesar's time, a king of the Suessiones (also referred to as Suaeuconi) called Diviciacus was not only the most powerful king of Belgic Gaul, but also ruled territory in Britain. Commius of the Atrebates, Caesar's former ally, fled to Britain after participating in Vercingetorix's rebellion and either joined or established a British branch of his tribe. Based on the development of imagery on coins, by the time of the Roman conquest, some of the tribes of south-eastern Britain likely were ruled by a Belgic nobility and were culturally influenced by them. The later civitas (administrative division) of Roman Britain had towns including Portus Adurni (Portchester) and Clausentum (Southampton). The civitas capital was at Venta Belgarum (Winchester), which was built on top of an Iron Age oppidum (this was itself built on the site of two earlier abandoned hillforts); Winchester remains Hampshire's county town to this day. In addition to Venta Belgarum, the ancient geographer Ptolemy lists Aquae Calidae (Bath) and Iscalis as poleis of the Belgae.

Ireland?
In his theory of Ireland's prehistory, T. F. O'Rahilly suggested in 1946 that a branch of the Belgae settled in Ireland around the 5th century BC, later becoming the historical Iverni (Érainn) and their offshoots. He believes the memory of Belgae settlers was preserved in medieval Irish legend as the Fir Bolg. O'Rahilly's theory has been challenged by historians and archaeologists, and is no longer accepted.

Fintan O'Toole suggested the Keshcarrigan Bowl is evidence for the movement of people into Ireland following upheaval and displacement, triggered by the Belgae arriving into Britain as refugees.

See also
Parisii
Nordwestblock
Frisii
Isogloss
Builg
Belgic foot

References

Bibliography

External links
Belgae at Roman-Britain

Historical Celtic peoples
Early Germanic peoples
Gallia Belgica
Tribes of ancient Britain
Tribes in pre-Roman Gaul
Former confederations

Belgae


Charles Dawe (February 28, 1845 – March 29, 1908) was a merchant and political figure in Newfoundland. He represented Harbour Grace from 1878 to 1889 and Port de Grave from 1893 to 1900 and from 1906 to 1908 as a Conservative.

He was born in Port de Grave. Dawe was a sealing captain and operated a fishery supply business in Bay Roberts with his brother Azariah. He was a Liberal supporter until 1885. He served in the province's Executive Council as a minister without portfolio in 1894 and from 1897 to 1889. Dawe was defeated when he ran for reelection in 1889. He was elected in a 1906 by-election and served as leader of the Conservatives until he retired from politics in 1908. Dawe died in St. John's in 1908.

References

External links

Members of the Newfoundland and Labrador House of Assembly
1845 births
1908 deaths
Newfoundland Colony people
Dominion of Newfoundland politicians

Charles Dawe


Title 11 of the United States Code sets forth the statutes governing the various types of relief for bankruptcy in the United States. Chapter 13 of the United States Bankruptcy Code provides an individual with the opportunity to propose a plan of reorganization to reorganize their financial affairs while under the  bankruptcy court's protection. The purpose of chapter 13 is to enable an individual with a regular source of income to propose a chapter 13 plan that provides for their various classes of creditors. Under chapter 13, the Bankruptcy Court has the power to approve a chapter 13 plan without the approval of creditors as long as it meets the statutory requirements under chapter 13. Chapter 13 plans are usually three to five years in length and may not exceed five years. Chapter 13 is in contrast to the purpose of Chapter 7, which does not provide for a plan of reorganization, but provides for the discharge of certain debt and the liquidation of non-exempt property. A Chapter 13 plan may be looked at as a form of debt consolidation, but a Chapter 13 allows a person to achieve much more than simply consolidating his or her unsecured debt such as credit cards and personal loans. A chapter 13 plan may provide for the four general categories of debt: priority claims, secured claims, priority unsecured claims, and general unsecured claims. Chapter 13 plans are often used to cure arrearages on a mortgage, avoid "underwater" junior mortgages or other liens, pay back taxes over time, or partially repay general unsecured debt. In recent years, some bankruptcy courts have allowed Chapter 13 to be used as a platform to expedite a mortgage modification application.

Choice of chapter
An individual who is badly in debt can typically file for bankruptcy either under Chapter 7 (liquidation, or straight bankruptcy) or Chapter 13 (reorganization). In some cases, options may also include Chapter 12 (family farmer reorganization) and Chapter 11 (reorganization of a company, or an individual debtor whose debts exceed the limits for a Chapter 13 filing). As a Chapter 11 bankruptcy is considerably more complex and expensive than a Chapter 13 case, few debtors will choose Chapter 11 if a Chapter 13 bankruptcy is an option.

Debtors may also be forced into bankruptcy by creditors in the case of an involuntary bankruptcy, but only under Chapters 7 or 11. However, in most instances, the debtor may choose under which chapter to file. In the case of an involuntary bankruptcy, the debtor may also choose to convert from the forced Chapter 7 or 11 proceeding into a proceeding under another chapter.

The debtor's financial characteristics and the type of relief sought play a tremendous role in the choice of chapters. In some cases, the debtor simply cannot file under Chapter 13, as he or she lacks the disposable income necessary to fund a viable Chapter 13 plan (see below). Furthermore, Section 109(e) of Title 11, United States Code sets forth debt limits for individuals to be eligible to file under Chapter 13: unsecured debts of less than $419,275, and secured debts of less than $1,257,850.

Under Chapter 13, the debtor proposes a plan to pay his or her creditors over a 3-to-5 year period.  This written plan details all of the transactions (and their durations) that will occur, and repayment according to the plan must begin within 30 to 45 days after the case has started. During this period, his or her creditors cannot attempt to collect on the individual's previously incurred debt except through the bankruptcy court. In general, the individual gets to keep their property, and his or her creditors end up with less money than they would have had the amount given to the debtor continued to collect interest, allowing the debtor to find a way to pay the amount owed without losing their assets.

Disadvantages
The disadvantage of filing for personal bankruptcy is that, under the Fair Credit Reporting Act, a record of this stays on the individual's credit report for up to 7 years (up to 10 years for Chapter 7); still, it is possible to obtain new debt or credit (cards, auto, or consumer loans) after only 12–24 months, and a new FHA mortgage loan just 25 months after discharge, and Fannie Mae and Freddie Mac loans after 36 months. However, during the pendency of a Chapter 13 case, the debtor is not permitted to obtain additional credit without the permission of the bankruptcy court. Moreover, creditors may not even be willing to risk lending money to such an individual, regardless of their legal ability to make a request. However, this disadvantage is not unique to Chapter 13; it may also apply to individuals currently in a Chapter 11 or Chapter 12 case or those who are in (or have recently been in) a Chapter 7 case.

Advantages
The advantages of Chapter 13 over Chapter 7 include the ability to stop foreclosures although a foreclosure would be reinstated upon completion of the bankruptcy; achieve a "super discharge" of debts not dischargeable under Chapter 7; "value collateral"; bifurcate the security interest of creditors in certain property that creditors are either charging too much interest for, or are over-secured, or both, and leading to a "cram down" modification of the debt; and prevent collection activities against non-filing co-signers ("co-debtors") during the life of the case.

Chapter 13 plan
A chapter 13 plan is a document filed with or shortly after a debtor's Chapter 13 bankruptcy petition.

The plan details the treatment of debts, liens, and the secured status of assets and liabilities owned or owed by the debtor in regard to his bankruptcy petition. In order for a plan to take effect, it must meet a number of requirements. These are specified in § 1325 and include:
 providing that unsecured creditors will receive at least as much through the chapter 13 plan as they would in a chapter 7 liquidation
 either not be objected to, repay all creditors in full, or commit all of the debtor's disposable income to the Chapter 13 plan for at least three years (or five years for a debtor who makes an above median income)

References

Further reading

External links
 United States Bankruptcy Code via Cornell Law School's Legal Information Institute
  National Association of Consumer Bankruptcy Attorneys
  United States Courts, Bankruptcy

United States bankruptcy legislation
Title 11 of the United States Code

Chapter 13, Title 11, United States Code


G.B.H. is a seven-part British television drama written by Alan Bleasdale shown in the summer of 1991 on Channel 4. Described by Bleasdale as "one caring, liberal madman's odyssey through the appalling farce of life in Britain today", its protagonists are Michael Murray (played by Robert Lindsay), the hard-left Labour leader of a city council in the North of England, and Jim Nelson (played by Michael Palin), the headmaster of a special school. In normal parlance, the initials 'G.B.H.' refer to the criminal charge of grievous bodily harm (i.e. causing someone serious injury). However, Bleasdale claimed in an interview on the DVD that the title is supposed to stand for 'Great British Holiday'.

The series was controversial partly because Murray appeared to be based on Derek Hatton, former Deputy Leader of Liverpool City Council. After the first episode was aired, Channel 4 declined to provide preview tapes of the remaining instalments to Merseyside Police, who were concerned the programme could affect Hatton's court case regarding corruption. Bleasdale downplayed the connection, leading Hatton to comment, "the only person in the world who does not seem to think that Michael Murray is me, is Alan Bleasdale".

Plot outline
The story is set in an unspecified city in the North of England, though it was shot in and around Manchester, during a period in which local left-wing councils are vying for increased autonomy from the Thatcher government. Michael Murray, an aggressive, womanising Labour councillor, returns to his old primary school and burns copies of school records which describe an event that almost caused him to be committed to a juvenile offenders' institution. He intimidates the elderly headmaster, Mr Weller, and dispatches him to a rural, lower-status special needs school run by the popular headteacher Jim Nelson. Murray meets with three members of the Militant Tendencyfar-left politician Lou Barnes, academic Mervyn Sloane and 'fixer' Peter Grenville, who persuade him to call a general strike to protest against the government's policies.

Due to the incompetence of Murray's supporters, Nelson's school is not picketed and remains open, making it a focus for journalists, including tabloid writer 'Bubbles' McGuire, eager to discredit the strike. Murray tries to coerce Nelson, a moderate Labour member, into joining the strike. When this fails, criminal thugs hired by Grenville besiege the school and terrorise the children. Over the next few months, Nelson's school is picketed and his family are harassed at their home. Already a hypochondriac, Nelson develops a collection of neuroses under stress, including an inability to drive his car over bridges. However, his neighbours remain sympathetic and he is assured by a local farmer, Mr Burns, that the majority of traditional socialists in the area will defend him against the militants.

Conflicted between his ambition and his conscience, Murray encounters a wealthy woman named Barbara Douglas, who appears to admire him despite his crude manners. At the same time, he receives a taunting letter purporting to be from Eileen Critchley, the victim of his unspecified childhood crime, which drives him into hysterics. The letter has, in fact, been delivered secretly by Barbara. Murray's elder brother and chauffeur, Franky, grows tired of his arrogance and kicks him out of the car, leaving him stranded by the side of the road. Isolated and humiliated, Murray becomes more paranoid and unstable. He starts to develop a repertoire of involuntary tics and spasms which become increasingly difficult to conceal.

Barbara unsuccessfully tries to trick Weller into handing over his copies of Murray's school file. Weller suspects something is happening and delivers the file to Nelson for safekeeping. Meanwhile, Nelson's pacifist composure is beginning to crack: when menaced by a drunken skinhead, he suddenly chases the man down in his car before being stopped by his wife. When Murray visits Nelson's school again and attempts to wheedle him into compliance, Nelson punches him. Murray and Grenville then instigate a militant takeover of Nelson's local Labour branch, aiming to have him expelled from the party.

More letters from Eileen arrive. Unknown to Murray, they are part not only of a personal vendetta, but also of a conspiracy consisting of Barbara, Barnes and Grenville aimed at destabilising him. Hoping to provoke riots across the city, Barnes and Grenville arrange for a series of racist assaults on ethnic minorities. Meanwhile, Murray's suspicious wife searches for him in the hotel where he entertains his mistresses, reducing him to a nervous wreck. Needing more time to gather evidence against Murray, the conspirators order Barbara to calm him down by seducing him, which she does. Murray temporarily regains his sanity after his tryst and addresses community representatives over the riots. To the dismay of the plotters, he addresses the meeting with surprising skill and persuades the audience to refrain from vigilantism. Joining the plotters, Barbara admits that she enjoyed her liaison with him.

Nelson's family go on holiday and stay in a hotel run by Grosvenor, an impoverished aristocrat. On privately discovering Nelson's neuroses, he becomes sympathetic; the two men vent their frustrations over the collapse of English decency. Meanwhile, the plotters search the Nelsons' house for the file, only to discover that Nelson has taken it with him on holiday. In a meeting with McGuire, Barnes and Grenville reveal that they are in fact intelligence agents who have infiltrated Labour in order to root out the militants. Having discovered that the genuine hard-left had apparently withered, they have resorted to gaslighting Murray and staging the riots to discredit and destabilise the opposition. Grenville's brother (another of the conspirators) attempts to retrieve the file from the Nelsons' holiday home, but is discovered by Nelson, who suspects that he was sent by Murray and beats him with a tennis racket. Posing as CID police officers, the plotters then raid the holiday home and retrieve the file.

Returning home, Nelson appears at his local Labour branch, to defend himself against charges made by the conspirators of working against the party. Driven by guilt, Murray makes an oblique and faltering private attempt to reconcile himself with Nelson, but is furiously rebuffed. Grenville's thugs find themselves outnumbered by both the local members and the Labour-supporting farmers, who show up in support for Nelson; the motion for Nelson's expulsion is rejected. Meanwhile an arrest warrant is issued against Murray for inciting the riots. Barbara is revealed to be the younger sister of Eileen, the girl who victimised Murray during their childhood. Having had a morbid fascination with death during her girlhood, Eileen once cajoled the young Murray into choking her—the secret that Murray has been trying to hide. Eileen eventually killed herself. After a lifetime of vengeful feelings towards Murray, Barbara finally accepts that he was a victim.

In recompense, Barbara helps Murray to secretly record a conversation in which the plotters admit their intention to provoke riots. She leaves him a recording of the confession, as well as revealing the information absolving him of any guilt about Eileen. Murray abandons his ambitions and resigns himself to his political fate, allowing Barbara to deliver him to the police. However, as she parts company with Barnes, Barbara reveals that his attempts to prevent the recording were unsuccessful. As Murray faces his fate, the Nelsons look to the future, still ignorant of much of what has happened beyond their own immediate lives. Nelson manages to drive his car across the bridge which had previously defeated him.

Cast

 Robert Lindsay as Michael Murray
 Michael Palin as Jim Nelson
 Dearbhla Molloy as Laura Nelson
 Alan Igbon as Teddy
 Andrew Schofield as Peter
 Philip Whitchurch as Franky Murray
 Julie Walters as Mrs Murray
 Tom Georgeson as Lou Barnes
 Paul Daneman as Mervyn Sloane
 Peter-Hugo Daly as 'Bubbles' McGuire
 Jane Danson as Eileen Critchley (flashbacks, credited as 'Jane Dawson')
 Lindsay Duncan as Barbara Douglas
 Edward Mallon as Mark Nelson
 Hayley Fairclough as Jessica Nelson
 Anna Friel as Susan Nelson
 Amanda Mealing as Beth
 Michael Angelis as Martin Niarchos
 David Ross as Mr Weller
 Jimmy Mulville as Philip
 Bill Stewart as Geoff
 Gareth Tudor Price as Richard Grenville
 Ayesa Toure as Monica
 Julia St John as Diane Niarchos
 Colin Douglas as Frank Twist
 Clifford Rose as Judge Critchley
 Daniel Massey as Grosvenor
 Judith Barker as Margie
 Peter Armitage as Mr Burns
 Noreen Kershaw as Maureen Murray
 John Shrapnel as Dr Jacobs

Production

External scenes of the primary school were shot at Lostock County Primary School in Bolton. Identifying signs were removed or in some cases painted out. One sign at the front of the school, that read 'Bolton MBC—Keep Off', had 'Bolton MBC' painted out. The sign—and the painted-out letters—were still visible in 2014.

Awards and nominations

Home video
The series was released in the UK (Region 2 DVD) on 12 June 2006, it was also released in "The Alan Bleasdale Collection" box set with two Bleasdale drama series: Jake's Progress and Melissa. It was released in the US (Region 1 DVD) on 23 February 2010.

See also
 G.B.H. (soundtrack)
Julie Walters and Friends (ITV December 28, 1991)

References

External links

 "Michael Palin on Video" at Daily Llama—list of episode names
 Jones, Ian, "There's a Poison About—and It's Getting Worse by the Day", detailed review on Off the Telly, October 2000

1991 British television series debuts
1991 British television series endings
1990s British drama television series
1990s British political television series
Channel 4 television dramas
English-language television shows
Films directed by Robert Young
Television series about educators
Films scored by Richard Harvey

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Alan Hirsch (born 24 October 1959) is an Australian author, serial entrepreneur, thought leader in the missional church movement, key missions strategist for churches around the world, and founder of numerous global organizations.

Life

Early life
Hirsch was born into a Jewish family in Johannesburg, South Africa in 1959. He moved to Cape Town, in 1963 where he spent most of his childhood and adolescence. Then, he went to university in Cape Town where he studied business and marketing and moved to Australia in 1983 with his family.  Although his family was not particularly religious, he was very much influenced by his Jewish heritage. He emphasizes Jesus as the Jewish Messiah and makes distinctions between Hebraic and Hellenistic thought.  He served a two-year compulsory call-up in the South African military.  After having moved to Australia, he had a life-changing experience with the Holy Spirit that deeply affected him. Soon after moving, he married Debra.  They have been married and in Christian ministry together for over twenty years.

Education and ministry
During his first year of seminary at the Bible College of Victoria he led a small group of newly converted Christians from various sub-cultures in inner city Melbourne" He maintained involvement with this group throughout his Seminary education.

After graduating, he and his wife were called to go to South Melbourne Church of Christ in 1989.  This church was later renamed "South Melbourne Restoration Community". Hirsch spent the next fifteen years leading this community (with wife Debra). Five years after having begun ministry at SMRC, he became the director of the Department of Mission, Education and Development for the Churches of Christ Victoria and Tasmania Conference. During these years, he and his wife planted two churches on the edges of society for the marginalized and urban poor in Melbourne, Australia.  Neither church is in existence today.  During this time Hirsch pioneered the missional training system called Forge Mission Training Network.  Forge became a strong voice and agency for training younger people in missional thinking in Australia, although is now closed.  Hirsch has now moved to North America (where there are active networks in Canada and the United States).

Alan and Debra maintain that the church in North America will be a major determinant for the continued sustenance and future vitality of the church in the West.

Organizational involvement
Hirsch has been directly involved in numerous organizations in various countries around the world and is a prolific speaker at many universities, networks, conferences, and denominational institutions.  He is:
 The founding director of Forge Mission Training Network International ("Forge"), a missional training center that exists to help "birth and nurture the missional church". This organization trains leaders in the USA, Canada, Australia, Europe and globally.
 The co-founder of Shapevine.com, a ministry of Leadership Journal and Christianity Today that focuses on providing people with missional resources, training and networking opportunities.
 The co-founder and director of Future Travelers, a learning system that helps mega-churches become missional.
 He was "series editor for Baker Books' Shapevine series , IVP's Forge line, and an associate editor of Leadership Journal." https://www.goodreads.com/author/show/56757.Alan_Hirsch
 Increasingly involved in 3 Dimensional Ministries, a company that trains churches and leaders how to do discipleship and mission in an increasingly post-Christian world.
 Co-Founder "and adjunct faculty for the M.A. in Missional Church Movements at Wheaton College (Illinois). He is also adjunct professor at Fuller Seminary, George Fox Seminary, among others, and he lectures frequently throughout Australia, Europe, and the United States." https://www.goodreads.com/author/show/56757.Alan_Hirsch
 Co-Founder of Movement Leaders Collective, an organization that exists as a "catalyst for movement leadership and a community for movement leaders across gender, geography, race & ethnicity."
 Co-Founder of the hybrid publishing company, 100 Movements.
 Co-Founder of the 5Q Collective: 5Q Central, a website for helping people to discover their spiritual gifts and collaborate with one another.

Key thoughts

"Apostolic Genius"

Probably Hirsch's most distinctive contribution was to articulate what can be called a phenomenology of apostolic movements.  By probing the question of what comes together to create exponential, high impact and multiplication movements, he came up with the concept he calls "Apostolic Genius", which is defined as "a unique energy and force saturating phenomenal Jesus movements."  Hirsch defines it elsewhere as "the built-in life force and guiding mechanism of God's people." As to its phenomenology, it is made up of the symphonious interplay among six core elements, or "mDNA".  These six are explained as follows:

 Jesus is Lord—a confession made by Christians that Jesus is the ruler over every aspect of life (pp. 83–100).  This is the most central element, around which the other five orbit . By locating this at the center, Hirsch asserts that Christology (the whole phenomenon of Jesus's incarnation, life, teachings, role model, saving and redeeming work in cross and resurrection and return) must be the central defining theology of all Christian movements.
 Disciple making—a practice of becoming like Jesus and leading others to do the same (pp. 101–126). This follows directly from the statement that Jesus is Lord and in essence is the calling of disciples to live in Christ and allowing him to live through them.
 Missional-incarnational impulse—the dual-element of mission and incarnation by which a disciple goes into the surrounding world missionally and embodies the actions of Jesus incarnationally (pp. 127–148). This forms the basis of how a Jesus movement extends itself into the world.
 Apostolic environment—which highlights the catalytic role that the apostolic person plays in both generating and sustaining movemental ecclesiology (pp. 149–178).  Hirsch then highlights the role of Ephesians 4 in movements.  He maintains that missional church requires a missional ministry to generate and sustain it.  The prevailing Pastor-Teacher combination is not generative enough for movemental forms of Christianity, he asserts.
 Organic systems—in contrast with a centralized institution, missional movements are structured more like an interconnected organism than through hierarchical organization.  Organic systems manifest (i) an ethos of a movement (as opposed to institution), (ii) the structure of a network, (iii) spread like viruses and (iv) are reproducing and reproducible.
 Communitas, not community—in contrast with an inward-focused group, communitas is an outward-focused group, who by engaging in various forms of risk and liminality, begin to relate to each other on a significantly deeper level (pp. 217–242).

Hirsch maintains that all six elements are needed to create highly transformative, exponentially growing, missional movements. In his book, he displays that it is critical to think in a systemic way about Apostolic Genius and not see each mDNA as a silver bullet. Rather it takes the whole (Apostolic Genius) to create the kind of movement he is describing.

mDNA
	"mDNA" stands for "missional DNA".    This is the name he gives to the six components of Apostolic Genius as mentioned above.

APEPT (or APEST)

APEPT or APEST is an acronym for the five ministry vocations described in Ephesians 4:11: apostles, prophets, evangelists, pastors/shepherds and teachers. Hirsch has initiated and developed a profiling instrument to help people find their gifting using these five terms. Following his teaching that Jesus has designed the church in such a way that every church (indeed every believer) has everything necessary to get the job done, he maintains that every Christian has all the five ministries latent in them although they will generally only operate from the primary and secondary ones.  Hirsch believes that each believer is made up of a complex of APEPT/APEST callings or ministry, and therefore a profile is never simply one-dimensional, but rather is somewhat nuanced.  Nonetheless (and not without disagreement) they can each be described in such a way:
 Apostles extend the gospel.
 Prophets know God's will.
 Evangelists recruit.
 Pastors (or Shepherds) nurture and protect.
 Teachers understand and explain.

Writings
 The Forgotten Ways: Reactivating the Missional Church
 The Permanent Revolution: Apostolic Imagination and Practice for the 21st Century Church, co-authored with Tim Catchim
 The Permanent Revolution Handbook
 Disciplism
 The Shaping of Things to Come: Innovation and Mission for the 21st Century, co-authored with Michael Frost
 Untamed (Shapevine) : Reactivating a Missional Form of Discipleship, co-authored with Debra Hirsch
 ReJEsus, co-authored with Michael Frost
 5Q: Reactivating the Original Intelligence and Capacity of the Body of Christ
 Activating 5Q: A User's Guide, co-authored with Jessie Cruickshank
 The Forgotten Ways Handbook
 The Leap of Faith
 On the Verge: A Journey into the Apostolic Future of the Church
 ReFramation: Seeing God, People, and Mission through Re-enchanted Frames, co-authored with Mark Nelson
 The Starfish and the Spirit, co-authored with Lance Ford and Rob Wegner
 Right Here, Right Now: Everyday Mission for Everyday People, co-authored with Lance Ford
 Fast Forward to Mission: Frameworks for a Life of Impact

See also
Missional community

References

1959 births
Australian anti-racism activists
Living people
Missiologists
People from Johannesburg
Protestant missionaries in Australia
Radboud University Nijmegen alumni
South African people of Jewish descent
South African Protestant missionaries

Alan Hirsch


Bahram I (also spelled Wahram I or  Warahran I; ) was the fourth Sasanian King of Kings of Iran from 271 to 274. He was the eldest son of Shapur I () and succeeded his brother Hormizd I (), who had reigned for a year.

Bahram I's reign marked the end of the Sasanian tolerance towards Manichaeism, and in 274, with the support of the influential Zoroastrian priest Kartir, he had Mani imprisoned and executed. Bahram I's reign was largely uneventful. He was succeeded by his son Bahram II.

Name
The theophoric name "Bahram" () is the New Persian form of the Middle Persian Warahrān (also spelled Wahrām), which is derived from the Old Iranian Vṛθragna. The Avestan equivalent was Verethragna, the name of the old Iranian god of victory, whilst the Parthian version was *Warθagn. The name is transliterated in Greek as Baranes, whilst the Armenian transliteration is Vahagn/Vrām. The name is attested in Georgian as Baram and Latin as Vararanes.

Life prior to his accession

Bahram I was the oldest son of Shapur I, the second shah of the Sasanian Empire. He had three younger brothers: Hormizd-Ardashir, Narseh, and Shapur Meshanshah. Although the oldest of Shapur's sons, Bahram I was ranked below his brothers, probably due to his mother's lowly origin: she was either a minor queen or a concubine. During Shapur's reign, Bahram I served as the governor of the newly conquered region of Gilan, situated on the southwest shore of the Caspian Sea. He held the title of Gelan Shah ("king of Gilan"). He is mentioned in an inscription on the wall of the Ka'ba-ye Zartosht at Naqsh-e Rostam near Persepolis in southern Iran, which Shapur I had created in order to praise his sons by citing their names and titles.

Shapur I died in 270, and was succeeded by Hormizd-Ardashir (who became known as Hormizd I), who ruled from May 270 until his death in June 271. Bahram I, who was never considered a candidate for succession of the throne by his father, ascended with the aid of the powerful Zoroastrian priest Kartir. He then made a settlement with Narseh, who agreed to give up his entitlement to the throne in return for the governorship of the important frontier province of Armenia, which was constantly the source of war between the Roman and Sasanian Empires. It is nevertheless likely that despite this settlement, Narseh still viewed Bahram as a usurper.

Reign

The previous Sasanian shahs, including Shapur I, had pursued a policy of religious tolerance towards the non-Zoroastrian minorities in the empire. Although admiring the teachings of his own religion and encouraging the Zoroastrian clergy, Shapur I allowed the Jews, Christians, Buddhists, and Hindus to freely practice their own religions. He was also friendly towards Mani, the founder of Manichaeism, who was allowed to preach freely and even act as an escort in Shapur's military expeditions. Following Bahram I's accession to the throne, the rise of the authority of the Zoroastrian priesthood, and the increasing influence of Kartir, this changed. When Mani arrived at the city of Gundishapur there was uproar, in the same fashion as Jesus' entry into Jerusalem. After protests from Kartir and the other Zoroastrian priests, Bahram I was persuaded to imprison Mani, who was sentenced to death in 274.

Mani's death was followed by the persecution of his followers by Kartir and the Zoroastrian clergy, who moved against the kingdom's religious minorities as a way to increase and spread their influence. To the Zoroastrian clergy, Mani had been seen as a heterogeneous philosopher and a threatening pagan, who presented an obscure perception of Zoroastrianism that was tainted by Jewish, Buddhist, and Christian ideas. With the backing of Bahram I, Kartir laid the foundations for a Zoroastrian state church, which led to Bahram being applauded in Sasanian-based sources as a "benevolent and worthy king". Bahram I was nevertheless, like his predecessors, a "lukewarm Zoroastrian".

Bahram I died in September 274 and was succeeded by his son Bahram II. Another son of Bahram I, Hormizd I Kushanshah, ruled over the Kushano-Sasanian kingdom in the east, and would later lead a rebellion against Bahram II, which failed. The line of Bahram I continued to rule the Sasanian Empire until 293, when Narseh overthrew the latter's grandson Bahram III and proclaimed himself the new shah. The line was thus shifted to Narseh and his descendants, who continued to rule the empire until its fall in 651.

Coinage, appearance and habits
Under Bahram I, the reverse of coins were changed back to the version minted during the reign of Shapur I, with two attendants turning their backs to the fire altar, instead of facing it. The front of Bahram I's coins shows him wearing the distinctive crown of the angelic divinity Mithra; a headgear decorated with ray-shaped spikes. A coin of Bahram was seemingly minted at Balkh in Bactria, which makes it the first imperial Sasanian coin (i.e. not Kushano-Sasanian) minted in the former domains of the Kushan Empire, and confirms direct Sasanian rule in the region under Bahram I. The lost Book of the Portraits of Sasanian Kings portrayed Bahram I as "standing, holding a lance in the right hand and leaning upon a sword held in the left, and wearing a red gown and trousers and a gold crown topped with a sky-blue globe".

Bahram I was keen on combat, hunting and feasting, which he regarded as righteousness.

Rock relief

Following the precedent of Ardashir I and Shapur I, Bahram I had an image of his accession carved in a rock relief. It displayed him on horseback, accepting the diadem of kingship from the Zoroastrian supreme god Ahura Mazda, who is also depicted sitting on a horse. A Middle Persian inscription is written on the relief. According to the archaeologist Erich Schmidt, the relief is "artistically the most appealing example of Sasanian rock sculpture". When Narseh ascended the throne in 293, he had the rock relief altered, replacing Bahram's name with his own.

Notes

References

Sources

  (2 volumes)

Further reading
  (40 volumes)

274 deaths
3rd-century births
3rd-century Sasanian monarchs
Shahnameh characters

Bahram I


The Summer Queen is a 1991 science fiction/fantasy novel by Joan D. Vinge, the sequel to The Snow Queen. It was nominated for the 1991 Hugo Award for Best Novel and Locus Award for Best Science Fiction Novel.

Moon Dawntrader, a clone of the former Snow Queen, has become the Summer Queen on the planet of Tiamat. She must now endeavour to introduce technology to the Luddite Summers while keeping the mers safe from extinction. Their demise would bring about nothing less than the collapse of the empire's biggest kept galactic secret.

Plot Summary

Moon Dawntreader Summer, the Summer Queen of the planet Tiamat, struggles to unite the population under her rule. Moon must convince the Tiamatians to rebuild a technologically advanced society from scratch before the return of the Hegemony in 150 years.

Reede Kullervo is a biotechnologist and a member of a secret society called The Brotherhood. He is also an expert in the Old Empire's technology, but he has been unable to successfully recreate the water of life. Kullervo befriends BZ Gundhalinu, then betrays him and steals the faster than light stardrive they created together. Kullervo is kidnapped and enslaved by the Source, a high-level Brotherhood operative.

Gundhalinu returns to Tiamat as the new Chief Justice and head of the Hegemonic government. Kullervo also arrives on Tiamat, where he meets Ariele Dawntreader, Moon's daughter. He realizes he can speak to the mers. Ariele and Kullervo begin a romantic relationship. Tammis Dawntreader, Moon's son, becomes a sibyl. He marries a woman while simultaneously struggling to accept his own bisexuality, which is forbidden among the Summer clans. Sparks learns that Ariele and Tammis were actually fathered by Gundhalinu. Betrayed, he joins the Brotherhood. Moon and Gundhalinu reestablish their romantic relationship.

The Source kidnaps Ariele and Kullervo to blackmail Moon. Sparks rejects the Brotherhood and stages a rescue. Gundhalinu attempts to stop the mer hunts and is arrested for treason. Moon discovers the purpose of the mers: they are meant to maintain the sibyl network. Mer hunting has driven them to the brink of extinction, placing the network in danger.

Kullervo learns that he has access to the recorded memories of Vanamoinen, the creator of the sibyl network. The network had orchestrated Vanamoinen's return in the event that the integrity of the network was ever threatened. Kullervo and Tammis repair the sibyl net, though Tammis is killed in the attempt. Moon is granted knowledge of the coordinates of other Old Empire planets. She offers to share this information with the Hegemony if the mer hunts cease. In her interaction with the network, she loses her sibyl-hood. Gundhalinu is released from prison and restored to his position as Chief Justice. Kullervo and Ariele start a new life together on Tiamat. Sparks leaves Tiamat with Kullervo's former crew.

Reception

Kirkus Reviews called the book "absorbing and satisfying", praising its new ideas, in contrast to the prequel's reliance on literary allusions. However, the review also called the novel "overcomplicated" with "flabby patches".

The novel was nominated for the 1992 Hugo Award for Best Novel and 1992 Locus Award for Best Science Fiction Novel.

References

1991 American novels
LGBT speculative fiction novels
Science fantasy novels
Novels set on fictional planets
Novels with bisexual themes
Male bisexuality in fiction

The Summer Queen


Vince Martin (born Vincent Marcellino; March 17, 1937 – July 6, 2018) was an American folk singer and songwriter.

He first recorded with the Tarriers (Erik Darling, Alan Arkin and Bob Carey) in 1956, on the hit single "Cindy, Oh Cindy", adapted by Burt D'Lugoff and Bob Nemiroff from the Georgia Sea Islands folk song "Pay Me My Money Down". The record's flip, "Only If You Praise the Lord", written by Dick Cella, was a hit in England and Ireland. He became more widely known with his duo recordings with Fred Neil in the early 1960s.  The album Tear Down The Walls (1964) contained mainly Neil's songs, recorded with musicians including John Sebastian and Felix Pappalardi, and became popular and influential on the burgeoning folk (and later folk rock) scene.

In 1969, he recorded the album If the Jasmine Don't Get You ... the Bay Breeze Will in Nashville, with the musicians who had just finished recording Bob Dylan's Nashville Skyline.  A second solo album, Vince Martin, followed in 1973.

Martin was featured in Vagabondo! (2010), a documentary about his life.

He died at the age of 81 from pulmonary fibrosis.

References

External links
 Official website
  Listen to If The Jasmine Don't Get You... The Bay Breeze Will (1969)
  Listen to Vince Martin (1973)

1937 births
2018 deaths
American folk singers
Apex Records artists
Elektra Records artists

Vince Martin (singer)


The  is a Nara period stele discovered in the Yamana neighborhood of the city of Takasaki, Gunma Prefecture, in the northern Kantō region of Japan.  The stele was designated a National Historic Site of Japan in 1921, and was raised in status to a Special National Historic Site in 1954. As one of the "Three Stelae of Kōzuke", it was submitted by Japan for inclusion into the UNESCO  Memory of the World Programme in 2017

Overview
The practice of erecting stelae was introduced to Japan from the Korean peninsula and Tang China around the seventh century AD; however, the practice of erecting stelae never became as widespread as in China and Korea, partly due to the fact that in this period of Japanese history, writing was the preserve of the elite. There are only eighteen stelae known to exist from the seventh to eleventh centuries in Japan, of which three are located a small, three-kilometer, area of southwestern Gunma Prefecture. From the fifth century AD, this region welcomed immigrants from the mainland, who brought advanced technologies, such as raising and breeding horses, iron working, stoneware production, and weaving. It is likely that the local inhabitants regarded their region as sophisticated in comparison with surrounding provinces despite its distance from the capital at Asuka or Nara.

The Kanaizawa Stele was found lying flat on the southern slope of a hill facing the hamlet of Kanaizawa and was excavated in the middle of the Edo period by farmers who used it as a washboard for vegetables in a nearby stream. It is made of andesite and has a height of 110 cm, a width of 70 cm and a thickness of 65 cm. The surface has an inscription in nine lines with 112 kanji with the date of 726 AD. It is a memorial for seven generations of ancestors an aristocratic family in Takada Village, Shimosanu Ward, Gunma County, Kōzuke Province named "Miyake".  A total of nine family members are named, including four women. The head of the family was Sano no Miyake (佐野 三家), who is believed to be a descendant of the family that erected the nearby Yamanoue Stele. This inscription is a pledge by members of the Miyake family of their devotion to Buddhism. The place name given in the inscription corresponds to a local administrative unit which existed from 711 to 740 AD as stipulated by the ritsuryō system. Likewise, the format in which the names were written is in the family-register format stipulated by the ritsuryō system. The stele therefore provides confirmation of the enforcement of the hometown system and the penetration of Buddhism into the northern Kantō region by the early Nara period. The inscription of "Gunma" on this stele is the earliest known reference to this topographic name.

This stela is listed in an inventory compiled by Matsudaira Sadanobu in the 1790s. In 1884, the governor of Gunma Prefecture, Katori Motohiko, authorized the prefectural government to purchase a land where the stele is located, put the monument on a new base stone, and had a small structure built to protect it. The current structure dates from 1991 and the stele can be viewed through a window It is located about 10 minutes on foot from Negoya Station on the Jōshin Dentetsu railway.

See also

List of Historic Sites of Japan (Gunma)
Yamanoue Stele
Tago Stele

References

External links

TakasakiCity official site
Tourist Guide of Gunma Prefecture

8th-century inscriptions
Takasaki, Gunma
History of Gunma Prefecture
Kōzuke Province
726 establishments
Special Historic Sites
Steles in Japan
Nara period
Memory of the World Register in Japan

Kanaizawa Stele


The Fox and Goose Ground was a cricket ground in Coalville, Leicestershire. Linked with the nearby Fox & Goose public house (now demolished), the ground was used as an outground by Leicestershire in 1913 and 1914. First-class cricket was played at the ground twice, with Leicestershire playing against Worcestershire in the 1913 and 1914 County Championship's, with Leicestershire winning both matches. Following the First World War, Leicestershire did not return to the ground. Cricket is no longer played at the ground, which is still in use as a recreation ground and is now known as Scotlands Playing Fields.

First-class records
 Highest team total: 507 all out by Leicestershire v Worcestershire, 1914
 Lowest team total: 223 all out by Worcestershire v Leicestershire, 1914
 Highest individual innings: 227* by John King for Leicestershire v Worcestershire, 1914
 Best bowling in an innings: 7–58 by George Geary for Leicestershire v Worcestershire, 1913
 Best bowling in a match: 11–112 by George Geary, Leicestershire v Worcestershire, 1914

See also
List of Leicestershire County Cricket Club grounds
List of cricket grounds in England and Wales

References

Defunct cricket grounds in England
Cricket grounds in Leicestershire
North West Leicestershire District
Defunct sports venues in Leicestershire
Leicestershire County Cricket Club

Fox and Goose Ground


A cacique, sometime spelled as cazique ( ; ; feminine form: cacica) was a tribal chieftain of the Taíno people, who were the indigenous inhabitants of the Bahamas, the Greater Antilles, and the northern Lesser Antilles at the time of European contact  with those places. The term is a Spanish transliteration of the Taíno word kasike.

Cacique was initially translated as "king" or "prince" for the Spanish. In the colonial era the conquistadors and the  administrators who followed them used the word generically to refer to any leader of practically any indigenous group they encountered in the Western Hemisphere. In Hispanic and Lusophone countries, the term has also come to mean a political boss, similar to a caudillo, exercising power in a system of  caciquismo.

Spanish colonial-era caciques
The Taíno word kasike descends from the Taíno word kassiquan, which means "to keep house". In 1555 the word first entered the English language, defined as "prince".  In Taíno culture, the kasike rank was hereditary and sometimes established through democratic means. As the Taínos were mostly a peaceable culture the kasike's importance in the tribe was determined by the size of his clan rather than his skills in warfare. The Taíno kasikes also enjoyed several privileges that marked them as the elite class of Taíno society: they lived in a larger rectangular hut in the center of the village, rather than the peripheral circular huts of other villagers, and they had reserved places from which to view the areytos (ceremonial dances) and ceremonial ball game. Most importantly, the kasike's word was law and they exercised this power to oversee a sophisticated government, finely involved with all aspects of social existence.

The Spanish transliterated kasike and used the term (cacique) to refer to the local leader of essentially any indigenous group in Spanish America. Caribbean caciques who did not initially oppose the Spanish became middlemen, serving as the interface between their communities and the Spanish. Their cooperation was frequently provisional. Most of the early caciques eventually revolted, resulting in their deaths in battle or by execution. Two of the most famous of these early colonial-era caciques are Hatuey from what is now Cuba and Enriquillo on the island of Hispaniola. Both are now respective national heroes in Cuba and the Dominican Republic.

The Spanish had more success when they drafted the leaders of the far more hierarchically-organized indigenous civilizations of Central Mexico. These Central Mexican caciques served as more effective, and loyal, intermediaries in the new system of colonial rule. The hierarchy and nomenclature of indigenous leadership usually survived within a given community and the Spaniards' designation of caciques did not usually correspond to the hereditary or likely candidate from a given system of indigenous leadership.

As a consequence, elite indigenous men willing to cooperate with the colonial rulers replaced their rivals who had better hereditary or traditional claims on leadership. The Spanish recognized indigenous nobles as a European-style nobility, within the newly-established colonial system and a cacique's status among the colonizers (along with that of his family) was buttressed by their being permitted the Spanish noble honorifics don and doña.

As colonial middlemen, caciques were often the first to introduce European material culture to their communities. This is seen in the Spanish-style houses they built, the Spanish furnishings that filled them and the European fashions they wore everywhere. They engaged in Spanish commercial enterprises as sheep and cattle ranchers and sericulture. Many even owned enslaved Africans to operate these concerns. The caciques also acquired new privileges, unknown before contact. These included the right to carry swords or firearms and to ride horses or mules. Some caciques had entailed estates called cacicazgos. The records of many of these Mexican estates are held in the Mexican national archives in a section Vínculos ("entails"). The establishment of Spanish-style town government (cabildos) served as a mechanism to supplant traditional rule. Spanish manipulation of cabildo elections placed compliant members of the traditional, hereditary lineages on such cabildos town councils.

By the late colonial era in central Mexico, the term cacique had lost any dynastic meaning, with one scholar noting that "cacique status could in some degree buttress a family's prestige, but it could no longer in itself be regarded as a rank of major authority." In a 1769 petition by a cacique family to the Viceroy of New Spain, appealing for the restoration of its privileges, the following expectations were listed: "that, the cacique should be seated separately from commoners at public functions; he was excused from serving in town government; he was exempted from tribute and other exactions; he was excused from Sunday worship and payments of the half real; his servants were not liable for community labor; he was exempt from incarceration for debt and his property from sequestration; he could be imprisoned for serious crime but not in the public jail; the caciques' names were to be listed among the nobles in official registers; and "all these privileges are to apply equally to the caciques' wives and widows." With Mexican independence in 1821, the last of the special privileges of colonial-era caciques were finally abolished.

In contrast to the rest of the Spanish Colonial Americas, in the Andean region the local term kuraka was preferred to cacique. After conquering the Inca Empire the Spaniards administering the new Peruvian viceroyalty had allowed the kurakas or caciques to maintain their titles of nobility and perquisites of local rule so long as they swore fealty to the Spanish monarch.

In 1781, the Tupac Amaru rebellion was led by a kuraka who claimed to be a descendant of the Inca royal line, that of the final Inca, Thupaq Amaru.  At independence in 1825, Simón Bolívar abolished noble titles, but the power and prestige of the kurakas was already in decline following the Great Rebellion. Kuraka rebellions had been waged since the beginning of the Spanish colonial rule, and decades after Tupac Amaru II's 1781 uprising other insurrections such as the Tupac Katari or the Mateo Pumakawa uprisings were often the first major engagements of the South American Wars of Independence.

Caciquismo and caudillismo
An extension of the term cacique, caciquismo ("boss rule") can refer to a political system dominated by the power of local political bosses, the caciques. In the post-independence period in Mexico, the term retained its meaning of "indigenous" leaders, but also took on a more general usage of a "local" or "regional" leader as well.  Some scholars make a distinction between caudillos (political strongmen) and their rule, caudillismo, and caciques and caciquismo. One Argentine intellectual, Carlos Octavio Bunge viewed caciquismo as emerging from anarchy and political disruption and then evolving into a "pacific" form of "civilized caciquismo", such as Mexico's Porfirio Díaz (r. 1876-1911). Argentine writer Fernando N.A. Cuevillas views caciquismo as being "nothing more than a special brand of tyrant".

In Spain, caciquismo appeared in the late 19th-century and early 20th-century Spain.
Writer Ramón Akal González views Galicia in northwest of Spain, as having remained in a continual state of strangulated growth over centuries as a result of caciquismo and nepotism. "Galicia still suffers from this anachronistic caste of caciques." Spanish strongman El Caudillo Francisco Franco (1892-1975) was born in Ferrol in Galicia.

In the Philippines, the term cacique democracy was coined by Benedict Anderson. It has been used to describe the political system where in many parts of the country local leaders remain very strong, with almost warlord-type powers. The Philippines was a colony of Spain from the late sixteenth century until the Spanish–American War of 1898, when the United States assumed control. The U.S. administration subsequently introduced many commercial, political and administrative reforms. They were sometimes quite progressive and directed towards the modernization of government and commerce in the Philippines. However, the local traditional Filipino elites, being better educated and better connected than much of the local population, were often able to take advantage of the changes to bolster their positions.

There is no consensus in the scholarly literature about the origins of caciquismo. Murdo J. MacLeod suggests that the terms cacique and caudillo "either require further scrutiny or, perhaps, they have become so stretched by the diversity of explanations and processes packed into them that they have become somewhat empty generalizations".

Taínos

 Agüeybaná (The Great Sun)
 Agüeybaná II (The Brave)
 Anacaona
 Arasibo
 Brizuela
 Caguax
 Comerío
 Enriquillo
 Guacanagarix
 Guamá
 Guarionex
 Habaguanex
 Hatuey
 Hayuya
 Huarea
 Jumacao
 Loquillo
 Orocobix
 Urayoán

Notable native caciques of the Americas

 Agüeybaná I of the Taino of Puerto Rico
 Agüeybaná II of the Taino of Puerto Rico
 Aquiminzaque of the Muisca of Chunsa
 Araribóia of the Temininós of Espírito Santo
 Arasibo of the Taino of Puerto Rico
 Atlácatl of the Pipil of El Salvador
 Carlos of the Calusa
 Catacora of Acora and Puno
 Caguax of the Taino of Puerto Rico
 Chacao of Venezuela
 Correque of the Huetar of Costa Rica
 Cunhambebe of the Tupinambás of São Paulo
 Diriangén of the Chorotega of Nicaragua
 El Guarco of the Huetar of Costa Rica
 El Quibían of the Ngäbe of Panama
 Felipe Camarão of the Potiguara
 Garabito of the Huetar of Costa Rica
 Gonzalo Mazatzin Moctezuma of Mexico
 Guaicaipuro of the Teques and Caracas
 Guamá of the Taino of Cuba
 Guaicaipuro of Venezuela
 Guarionex of the Taino of Hispaniola
 Hatuey of the Taino of Hispaniola
 Idacansás of the Muisca of Colombia
 Inacayal of the Tehuelche
 Jumacao of the Taino of Puerto Rico
 Juan de Lebu of the Moluche of Chile
 Lempira of the Lenca of Honduras
 Macuilmiquiztli of the Nicarao of Nicaragua
 María of the Tehuelche of Patagonia
 Orocobix of the Taino of Puerto Rico
 Saguamanchica of the Muisca of Muyquytá
 Saturiwa of the Timucua
 Sepé Tiaraju of the Guarani Missions
 Tamanaco of the Mariches and Quiriquires
 Tibiriçá of the Tupiniquims of São Paulo
 Urracá of the Ngäbe of Panama
 Urriparacoxi of central Florida

See also
Caciques in Puerto Rico
Caudillo
Gregorio de San Juan
Kalku
Lonko
Machi
Gregor MacGregor, he claimed to be cacique of Poyais, a fictional Central American country
European colonization of the Americas
Guaicaipuro

References

Further reading

Abercrombie, Thomas A. "Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of Sixteenth-Century Charcas" in Dead Giveaways: Indigenous Testaments of Colonial Mesoamerica and the Andes, Susan Kellogg and Matthew Restall, eds. Salt Lake City: University of Utah Press 1998, pp. 249–289.
Anderson, Benedict. "Cacique Democracy in the Philippines: Origins and Dreams", New Left Review, I (169), May–June 1988
Bartra, Roger et al.,Caciquismo y poder político en el México rural. 8th ed. Mexico: Siglo Veintiuno Editores, 1986.
Caciquismo in twen[t]ieth-century Mexico. London: Institute for the Study of the Americas, 2005.
Chance, John K. (1996) "The Caciques of Tecali: Class and Ethnic Identity in Late Colonial Mexico." Hispanic American Historical Review 76(3):475-502.
Chance, John K.(1998) "La hacienda de los Santiago en Tecali, Puebla: Un cacicazgo naua colonial, 1520-1750." Historia Mexicana 47(4):689-734.
 Cline, S.L. "A Cacicazgo in the Seventeenth Century: The Case of Xochimilco" In Land and Politics in Mexico, H.R. Harvey, University of New Mexico Press 1991, pp. 265–274
Costa y Martínez, Joaquín, Oligarquía y caciquismo: como la forma actual de gobierno en España, urgencia y modo de cambiarla. Zaragoza: Guara Editorial, 1982.
Costa y Martínez, Joaquín, Oligarquía y caciquismo: colectivismo agrario y otros escritos (antología). Madrid : Alianza Editorial, c1967.
de la Peña, Guillermo. "Poder local, poder regional: perspectivas socio-antropológica." In Poder local: poder region, Eds. Jorge Padua and Alain Vanneph. Mexico City: Colegio de México-CEMCA 1986..
Díaz Rementería, Carlos J. El cacique en el virreinato del Perú: estudio histórico-jurídico. Sevilla: Universidad de Sevilla, 1977.
Dutt, Rajehwari. Maya Caciques in Early National Yucatán. Norman: University of Oklahoma Press 2017.
Falcón, Romana. Revolución y caciquismo: San Luis Potosí, 1910-1938.  México, D.F.: Centro de Estudios Históricos, Colegio de México, 1984.
Fernández de Recas, Guillermo S., Cacicazgos y nobiliario indígena de la Nueva España. México : 351 pp. Serie:   Instituto Bibliográfico Mexicano. Publicación 1961.
Forced marches soldiers and military caciques in modern Mexico. Tucson: University of Arizona Press, 2012
Friedrich, Paul. "The Legitimacy of a Cacique". In Local-Level Politics: Social and Cultural Perspectives, ed. by Marc J. Swartz. Chicago: Aldine 1968.
Gibson, Charles. "The Aztec aristocracy in colonial Mexico." Comparative Studies in Society and History 2, no. 2 (1960): 169–196.
Girón, Nicole. Heraclio Bernal, bandolero, cacique o precursor de la Revolución?. México : Instituto Nacional de Antropología e Historia, SEP, Departamento de Investigaciones Históricas, 1976.
Heine, Jorge. The last cacique: leadership and politics in a Puerto Rican city. Pittsburgh: University of Pittsburgh Press, 1993.
Hoekstra, Rik. 2010. "A Colonial Cacicazgo: The Mendozas of Seventeenth-Century Tepexi de la Seda." European Review of Latin American and Caribbean Studies 89:87-106.
Joseph, Gilbert M. "Caciquismo and the Revolution: Carrillo Puerto in Yucatán" in Caudillo and Peasant in the Mexican Revolution, 1980
Kern, Robert, The caciques: oligarchical politics and the system of caciquismo in the Luso-Hispanic world. Albuquerque, University of New Mexico Press [1973]
MacLeod, Murdo J., "Cacique, Caciquismo" in Encyclopedia of Latin American History and Culture, vol. 1, pp. 505–06. New York: Charles Scribner's Sons 1996.
Martínez Assad, Carlos, ed. Estadistas, caciques, y caudillos. Mexico City: UNAM-IIS 1998.
Menengus Borneman, Margarita and Rodolfo Aguierre Salvador eds. El Cacicazgo en Nueva España. Mexico: UNAM - Plaza y Valdés 2005.
Ouweneel, Arij. 1995. "From Tlahtocayotl to Governadoryotl: A Critical Examination of Indigenous Rule in 18th-century Central Mexico." American Ethnologist 22(4):756-85.
Ramírez, Susan, "The 'Dueños de Indios': Thoughts on the Consequences of the Shifting Bases of Power of the 'Curaca de los Viejos' Under the Spanish in Sixteenth-Century Peru," Hispanic American Historical Review 67, no. 4 (1987):575-610.
 Roniger, Luis, "Caciquismo and Coronelismo: Contextual Dimensions of Patron Brokerage in Mexico and Brazil." Latin American Research Review Vol. 22, No. 2 (1987), pp. 71-99
 Saignes, Thierry. Caciques, tribute, and migration in the southern Andes: Indian society and the seventeenth-century colonial order. Trans. Paul Garner. London: University of London 1985.
Salmerón Castro, Fernando. "Caciquismo" in Encyclopedia of Mexico, vol. 1, pp. 177-179. Chicago: Fitzroy Dearborn 1997.
 Spores, Ronald. "Mixteca cacicas: Status, wealth, and the political accommodations of the native elite women in early colonial Oaxaca" in Indian Women of Early Mexico, ed. Susan Schroeder et al. Norman: University of Oklahoma Press 1997.
Tusell, Javier, Oligarquía y caciquismo en Andalucía (1890-1923). Barcelona : Editorial Planeta, 1976.
Villella, Peter B. ""Pure and Noble Indians, Untainted by Inferior Idolatrous Races": Native Elites and the Discourse of Blood Purity in Late Colonial Mexico." Hispanic American Historical Review 91, no. 4 (2011): 633-663.
Wasserman, Mark, Capitalists, caciques, and revolution: the native elite and foreign enterprise in Chihuahua, Mexico, 1854-1911. Chapel Hill: University of North Carolina Press, 1984.
Wilson, Samuel M. Hispaniola: Caribbean Chiefdoms in the Age of Columbus. 1990.
Wood, Stephanie. "Testaments and Títulos: Conflict and Coincidence of Cacique and Community Interests in Central Mexico" in Dead Giveaways: Indigenous Testaments of Colonial Mesoamerica and the Andes'', Susan Kellogg and Matthew Restall, eds. Salt Lake City: University of Utah Press 1998, pp. 85–111.
Zeitlin, Judith Francis, and Lillian Thomas. "Spanish justice and the Indian cacique: disjunctive political systems in sixteenth-century Tehuantepec." Ethnohistory (1992): 285–315.

Titles and offices of Native American leaders
Titles of nobility in South America
Titles of nobility in North America
.

Latin American history
Mesoamerican people
Spanish colonization of the Americas
Spanish words and phrases
Authoritarianism
Tribal chiefs of the Caribbean

Cacique


Lime softening (also known as lime buttering, lime-soda treatment, or Clark's process) is a type of water treatment used for water softening, which uses the addition of limewater (calcium hydroxide) to remove hardness (deposits of calcium and magnesium salts) by precipitation. The process is also effective at removing a variety of microorganisms and dissolved organic matter by flocculation.

History
Lime softening was first used in 1841 to treat Thames River water. The process expanded in use as the other benefits of the process were discovered. Lime softening greatly expanded in use during the early 1900s as industrial water use expanded. Lime softening provides soft water that can, in some cases, be used more effectively for heat transfer and various other industrial uses.

Chemistry
As lime in the form of limewater is added to raw water, the pH is raised and the equilibrium of carbonate species in the water is shifted. Dissolved carbon dioxide (CO2) is changed into bicarbonate (HCO) and then carbonate (CO). This action causes calcium carbonate to precipitate due to exceeding the solubility product. Additionally, magnesium can be precipitated as magnesium hydroxide in a double displacement reaction.

In the process both the calcium (and to an extent magnesium) in the raw water as well as the calcium added with the lime are  precipitated. This is in contrast to ion exchange softening where sodium is exchanged for calcium and magnesium ions. In lime softening, there is a substantial reduction in total dissolved solids (TDS) whereas in ion exchange softening (sometimes referred to as zeolite softening), there is no significant change in the level of TDS.

Lime softening can also be used to remove iron, manganese, radium and arsenic from water.

Future uses
Lime softening is now often combined with newer membrane processes to reduce waste streams. Lime softening can be applied to the concentrate (or reject stream) of membrane processes, thereby providing a stream of substantially reduced hardness (and thus TDS), that may be used in the finished stream. Also, in cases with very hard source water (often the case in Midwestern USA ethanol production plants), lime softening can be used to pre-treat the membrane feed water.

Waste products
Lime softening produces large volumes of a mixture of calcium carbonate and magnesium hydroxide in a very finely divided white precipitate which may also contain some organic matter flocculated out of the raw water. Processing or disposal of this sludge material may be an additional cost to the process. Drying and re-calcining the waste allows the lime to be almost fully re-cycled, but drying and re-calcining is more expensive than producing new lime from limestone.

References

Water treatment

Lime softening


The Entscheidungsproblem (German, "decision problem") is a famous problem of mathematics. David Hilbert formulated the problem in 1928: Is there an algorithm that will take a formal language, and a logical statement in that language, and that will output "True" or "False", depending on the truth value of the statement? The algorithm does not tell how it reaches the answer, nor prove it, as long as the answer is always correct.

In 1936 and 1937, Alonzo Church and Alan Turing showed independently, that there can be no answer to the Entscheidungsproblem. They showed that it is impossible for an algorithm to decide whether statements in arithmetic are true or false. For this reason, there can be no solution for the Entscheidungsproblem. This was proven by Alan Turings "Turing Machine" which was created in the 1930s.

Turing's Proof
Turing proposes a computer program that can determine for certain if any program fed into it will halt or not. He also proposes another program that halts if the input is loop, and loops if the input is halt. He says to make these two programs one new program. Then, he proposes to feed this new program's code into itself. This means the program thinks it will halt, so it will loop, but then it'll loop, so it'll halt, and so on and so forth. This is a paradox, which means for certain that you cannot write a program to determine if every program will halt or not.

References

Mathematical problems

Entscheidungsproblem


Double or Nothing is a 1937 American musical comedy film directed by Theodore Reed and starring Bing Crosby, Martha Raye, Andy Devine, Mary Carlisle and William Frawley.   Based on a story by M. Coates Webster, the film is about a dying millionaire who instructs his lawyer to drop four purses on the streets of New York City, which are found and returned by four honest people. According to the will, each of them is given five thousand dollars, which they must double within thirty days in order to claim one million dollars. Greedy relatives, who were cut from the will, try to thwart each one's plans. The film features the popular song "The Moon Got in My Eyes".

Plot
Eccentric millionaire philanthropist Axel Clark wishes to prove that all people are essentially honest and good. Following his death and as a provision of his will, his lawyers drop wallets on the streets of town that each have $100 in them, with information for contacting the lawyers. The four honest people who return the wallets then find themselves unexpectedly in a sort-of lottery. Each person is given $5000 and the first person who could double that sum within one month, through honest means, would inherit Clark's entire estate. Otherwise, the entire estate would go to Clark's greedy brother, who is determined to thwart the plan.

Liza Lou Lane has the toughest time of it. An ex-burlesque stripper, she automatically undresses herself whenever she hears her old theme music being played. The greedy relatives place an orchestra on a flatbed truck and follow her around town, looking for embarrassing situations to get her into.

Cast
 Bing Crosby as "Lefty" Boylan
 Martha Raye as Liza Lou Lane
 Andy Devine as Half Pint
 Mary Carlisle as Vicki Clark
 William Frawley as John Pederson
 Benny Baker as Sailor
 Samuel S. Hinds as Jonathan Clark
 William Henry as Egbert Clark
 Fay Holden as Martha Sewell Clark
 Bert Hanlon as Nick Praxitales
 Gilbert Emery as Mr. Mitchell
 Walter Kingsford as Mr. Dobson
 John Gallaudet as Johnny Rutherford
 Harry Barris as Sing Orchestra Leader
 Alphonse Bergé as Specialty
 Tex Morrissey as Specialty
 Frances Faye as Specialty, Liza's sister
 Elsie Ames as Dance Speciality, as Ames and Arno
 Nick Arno as Dance Specialty, as Ames and Arno
 Edward Rickard as Specialty
 Steve Calgary as Specialty
 Andre Calgary as Specialty
 Arthur Housman as Drunk
 Charles Irwin as Drunk
 James Notaro as Dancing Cop

Production
Filmed in Hollywood from April 26 to June 15, 1937. The New York premiere was on September 1, 1937.

Reception
The New York Times - "It is a tuneful show with three numbers better than average—"It's the Natural Thing to Do", "It's On, It's Off" and "The Moon Got in My Eyes"—but a show which lacks buoyance and sparkle, perhaps because of unimaginative direction....Although Bing delivers five songs in his customary agreeable voice and makes a pleasant enough suitor for the fair Mary Carlisle, it is really the explosive Miss Raye, the madcap adagio dance team of Ames and Arno and the Calgary Brothers (specialists in inebriation) who provide the brighter moments."

Variety - "Bing Crosby and Martha Raye are teamed again in Double or Nothing which should give the film big first run sendoffs, as their names are potent on marquees. . . This is not the first time that Crosby has carried a heavy load on his broad shoulders. Point is, can he keep on doing it indefinitely? He is strictly a personality, just passing fair as an actor, but his croon is unique and the wide radio exploitation he has keeps him a valuable asset for theaters. He needs carefully selected vehicles in which his share of the entertainment obligations is limited to his particular talents. . . Value of the Crosby warble is dimmed because he sings in nearly every episode in which he appears. Some of it is so casual that his major effort near the end of the picture falls rather flat."

The Washington Post - "That gorgeous rowdy-dow, Martha Raye, divides honors evenly with Bing Crosby, now undisputed king of the musicals, his mere crooner days forgotten...Bing Crosby was never better and this critic thinks never so good, as in Double or Nothing. This is praise with a vengeance. But when you see Monsieur Crosby dancing with Mary Carlisle and warbling such numbers as "Smarty", "It's the Natural Thing to Do", "All You Want to Do Is Dance" and "After You" — well, we'll wager a plugged nickel against a double eagle that you'll agree. Bing is one of the few Hollywoodites who ripens mellowly."

Soundtrack
 "(You Know It All) Smarty" (Burton Lane, Ralph Freed) by Bing Crosby
 "The Moon Got in My Eyes" (Arthur Johnston, Johnny Burke) by Bing Crosby
 "It's the Natural Thing to Do" (Arthur Johnston, Johnny Burke) by Bing Crosby
 "It's On, It's Off" (Al Siegel, Sam Coslow) by Martha Raye
 "After You" (Al Siegel and Sam Coslow) by Martha Raye, Frances Faye, Bing Crosby, Harry Barris and chorus.
 "Double or Nothing" (Johnny Burke, Victor Young) by chorus.
 "Listen, My Children, and You Shall Hear" (Burton Lane, Ralph Freed) by Martha Raye
 "Don't Look Now" (Sanford Green, Irving Kahal)
 "All You Want to Do Is Dance" (Arthur Johnston, Johnny Burke) by Bing Crosby

Bing Crosby recorded several of the songs for Decca Records. "The Moon Got in My Eyes" topped the charts of the day for four weeks and "It's the Natural Thing to Do" reached the No. 2 position. His songs were also included in the Bing's Hollywood series.

Notes
The song, "It's The Natural Thing to Do" later adapted as a Popeye cartoon in 1939 produced by Fleischer Studios for Paramount Pictures.

References

Green, Stanley (1999) Hollywood Musicals Year by Year (2nd ed.), pub. Hal Leonard Corporation  page 72

External links

 Review of the film

1937 films
American musical comedy films
American black-and-white films
Films directed by Theodore Reed
Paramount Pictures films
1937 musical comedy films
Films with screenplays by Charles Lederer
1930s English-language films
1930s American films
English-language musical comedy films

Double or Nothing (1937 film)


In law, extortion is a criminal offense. It is obtaining money, property, or service from a person or institution, through coercion. This may be by threat to a victim, to their property or family. It may also be by false claim (such as claiming to be a public official). Another form of extortion is offering a business owner "protection"; for example, to keep the business free from vandalism or burglary. In all states of the United States extortion is a felony.

Extortion may be in person, by telephone, mail, e-mail, text message or any form of wireless communication. If the extortion involves any form of interstate commerce, it may be a federal crime. It may involve the threat of hacking.

Extortion, like robbery and blackmail, are crimes that involve obtaining property by illegal means. The most serious of the three is robbery because it usually involves violence against the victim. Blackmail is a form of extortion. The threat is usually making damaging or embarrassing information public if demands are not met. The legal definition of extortion varies from one jurisdiction to another. In some states, extortion is only charged against public officials while the same act committed by a private individual is charged as blackmail.

References

Property crimes
Financial crimes

Extortion


The Kurt Gödel Society (KGS) is a learned society which was founded in Vienna, Austria in 1987. It is an international organization aimed at promoting research primarily on logic, philosophy and the history of mathematics, with special attention to subjects that are connected with Austrian logician and mathematician Kurt Gödel, in whose honour it was named.

The group also organizes an ongoing lecture series called Collegium Logicum. Former speakers include Henk Barendregt,  George Boolos,  Jaakko Hintikka and Wilfrid Hodges.

In April 2006, the Gödel society  organized Horizons of Truth, an international symposium celebrating the 100th birthday of Kurt Gödel.  In 2011 the Gödel society, with support from the John Templeton Foundation, awarded five "Kurt Gödel Centenary Research Prize Fellowships", with a total amount of US$680,000. The recipients were David Fernández, Pavel Hrubes, Andrey Bovykin, Peter Koellner, and Thierry Coquand. In 2008, the first round of these fellowships was awarded.  In 2015, SIGLOG, EATCS, EACSL and the Kurt Gödel Society established the "Alonzo Church Award for Outstanding Contributions to Logic and Computation".

References

External links
 Kurt Gödel Society
 Horizons of Truth

International organisations based in Austria
Logic organizations
Mathematical societies
Organizations established in 1987
International learned societies
1987 establishments in Austria

Kurt Gödel Society