Colin Thomas Johnson (21 August 1938 – 20 January 2019), better known by his nom de plume Mudrooroo, was a novelist, poet, essayist and playwright. He has been described as one of the most enigmatic literary figures of Australia and his many works are centred on Australian Aboriginal characters and Aboriginal topics.

Also known as Mudrooroo Narogin and Mudrooroo Nyoongah. Narogin after the Indigenous spelling for his place of birth, and Nyoongah after the name of the people from whom he claimed descent. Mudrooroo means paperbark in the Bibbulmun language group spoken by the Noongar.

Biography
Born Colin Johnson, Mudrooroo was separated from his mother (his father had died before he was born) shortly before his ninth birthday. After spending seven years at Clontarf Boys' Town, he was turned out of the institution at the age of sixteen. He turned to burglary and served two stints in Fremantle Prison, where he began writing literature.

After leaving prison, he traveled to India and London before settling in Melbourne. His first novel Wild Cat Falling, a coming-of-age story set in Western Australia, became a bestseller when it was published in 1965.

He then spent periods living in India and the United States, where he finished his novel Long Live Sandawara (published 1979) about the Bunuba resistance hero Jandamarra. After returning to Australia, he took on the name of Mudrooroo. With Jack Davis, he co-founded the National Aboriginal and Islander Writers, Oral Literature, and Dramatists Association. He was also head of Aboriginal Studies at Murdoch University in Perth.

After the 1996 controversy surrounding his Aboriginal identity, Mudrooroo spent fifteen years living in India and Nepal, where he married and had a son. In 2011 he and his family returned to Australia, where he published Balga Boy Jackson (2017) and began work on an (unfinished) autobiography.

Controversy over Aboriginality
In early 1996, a member of the Nyoongah community questioning Mudrooroo's Aboriginality approached journalist Victoria Laurie. Informed that Mudrooroo's oldest sister, Betty Polglaze, had conducted genealogical research in 1992 that traced some (although not all) of her family back five generations, Laurie contacted Polglaze. Polglaze, who identified as a white person, told Laurie that she could find no trace of Aboriginal ancestry in the family. Laurie subsequently wrote an article for her newspaper titled Identity Crisis sparking a scandal that received nationwide media coverage in 1996/97.

A request by the Nyoongah community to substantiate his claimed kinship to the Kickett family was not acknowledged because he was overseas and then in the process of relocating interstate. On 27 July 1996 the Nyoongah elders released a public statement: "The Kickett family rejects Colin Johnson's claim to his Aboriginality and any kinship ties to the family". Mudrooroo's prior statements about Indigenous writers such as Sally Morgan, whom he excluded from his definition of Aboriginality, did not assist his cause. He had said of Morgan's book My Place that it made Aboriginality acceptable so long as you were "young, gifted and not very black." Mudrooroo's writings had placed emphasis on kinship and family links as key features of Aboriginal identity. His rejection of his biological family deeply offended some in the Aboriginal community.

The resulting scandal and public debate over issues of authenticity and what constitutes Aboriginal identity led to some subject coordinators removing Mudrooroo's books from academic courses and he later said he was unable to find a publisher for a sequel to his previous novel. Initially, many people came to Mudrooroo's defence, some claiming it was a "white conspiracy" or a racist attack on Aboriginality with some claiming Polglaze's "amateur sleuthing" was being exploited. Award-winning Indigenous author Graeme Dixon called on Mudrooroo to come forward and tell the truth, stressing that it was important to "out" pretenders and reclaim Aboriginal culture. Several authors see evidence in his writings that Mudrooroo deliberately assumed an Aboriginal identity to legitimise his work when in his early 20s, although it remains possible he was unaware.  Editor Gerhard Fischer believes that it was Dame Mary Durack, though not Aboriginal herself, who "defined and determined" his Aboriginal identity. In an article published in 1997, Mudrooroo described Durack's foreword to his first novel as the origin of the "re-writing of his body" as Aboriginal. Mudrooroo later replied to his critics, stating that his dark skin meant he was always treated as Aboriginal by society, therefore his life experience was that of an Aborigine. Johnson moved to Kapan, Nepal in 2001 following the controversy and died in Brisbane in 2019.

Bibliography
 Wild Cat Falling (Sydney: Angus & Robertson, 1965; Harmondsworth, U.K.: Penguin, 1966)
 Long Live Sandawara (Melbourne: Quartet Books, 1979)
 Before the Invasion: Aboriginal Life to 1788, by Mudrooroo, Colin Bourke, and Isobel White (Melbourne &London: Oxford University Press, 1980; Melbourne & New York: Oxford University Press, 1980);
 Doctor Wooreddy's Prescription for Enduring the Ending of the World (Melbourne: Hyland House, 1983 and New York: Ballantine, 1983)
 The Song Circle of Jacky: And Selected Poems (Melbourne: Hyland House, 1986)
 Dalwurra: The Black Bittern, A Poem Cycle, edited by Veronica Brady and Susan Miller (Nedlands: Centre for Studies in Australian Literature, University of Western Australia, 1988)
 Doin Wildcat: A Novel Koori Script As Constructed by Mudrooroo (Melbourne: Hyland House, 1988)
 Writing from the Fringe: A Study of Modern Aboriginal Literature in Australia (South Yarra, Vic.: Hyland House, 1990)
 Master of the Ghost Dreaming: A Novel (Sydney: Angus & Robertson, 1991)
 The Garden of Gethsemane: Poems from the Lost Decade (South Yarra, Vic.: Hyland House, 1991)
 Wildcat Screaming: A Novel (Pymble, N.S.W.: Angus & Robertson, 1992)
 The Kwinkan (Pymble, N.S.W.: Angus & Robertson 1993)
 Aboriginal Mythology: An A-Z Spanning the History of the Australian Aboriginal Peoples from the Earliest Legends to the Present Day (London: Aquarian, 1994)
 Us Mob: History, Culture, Struggle: An Introduction to Indigenous Australia. (Sydney & London: Angus & Robertson, 1995)
 Pacific Highway Boo-Blooz: Country Poems (St. Lucia: University of Queensland Press, 1996)
 The Indigenous Literature of Australia: Milli Milli Wangka (South Melbourne, Vic.: Hyland House, 1997)
 The Undying (Pymble, N.S.W.: Angus & Robertson, 1998)
 Underground (Pymble, N.S.W.: Angus & Robertson, 1999)
 The Promised Land (Pymble, N.S.W.. Angus & Robertson, 2000)
 Edition: Wild Cat Falling, Imprint Classics edition, introduction by Stephen Muecke (Pymble, N.S.W.: Angus & Robertson, 1992)

Editorials and essays
 Struggling, a novella, in Paperbark: A Collection of Black Australian Writings, edited by J. Davis, S. Muecke, Mudrooroo, and A. Shoemaker (University of Queensland Press, 1990), pp. 199–290
 The Mudrooroo/Müller Project: A Theatrical Casebook, edited by Gerhard Fischer, Paul Behrendt, and Brian Syron—comprises The Aboriginal Protestors Confront
 The Declaration of the Australian Republic on 26 January 2001 with the Production of The Commission by Heiner Müller (Sydney: New South Wales University Press, 1993)
 Tell Them You're Indian, An Afterword, in Race Matters: Indigenous Australians and "Our" Society, ed. By Gillian Cowlishaw & Barry Morris (Canberra: Aboriginal Studies P, 1997)

Sources
Maureen Clark Mudrooroo: a likely story : identity and belonging in postcolonial Australia Peter Lang (publishers) 2007

Mudrooroo: A Critical Study, by Adam Shoemaker (Sydney: Angus & Robertson, 1993);

Mongrel Signatures, Reflections on the Work of Mudrooroo, ed. By Annalisa Oboe (Cross Cultures 64, Amsterdam-New York, Rodopi, 2003).

The Work of Mudrooroo: thirty-one years of literary production, 1960–1991: a comprehensive listing of primary materials (including unpublished work) with secondary sources, compiled by Hugh Webb. Perth, SPAN: Journal of the South Pacific Association for Commonwealth Literature and Language Studies, ed. By Kathryn Trees. Number 33 (1992).

References

External links
 Author's homepage Waybackmachine Archive

1938 births
2019 deaths
20th-century Australian novelists
Australian male novelists
Australian non-fiction writers
Australian literary critics
Australian poets
People from Narrogin, Western Australia
Australian male poets
20th-century Australian male writers
Male non-fiction writers

Mudrooroo


Critical or Critically may refer to:

Critical, or critical but stable, medical states
Critical, or intensive care medicine
Critical juncture, a discontinuous change studied in the social sciences.
Critical Software, a company specializing in mission and business critical information systems
Critical theory, a school of thought that critiques society and culture by applying knowledge from the social sciences and the humanities
Critically endangered, a risk status for wild species
Criticality (status), the condition of sustaining a nuclear chain reaction

Art, entertainment, and media
Critical (novel), a medical thriller written by Robin Cook
Critical (TV series), a Sky 1 TV series
"Critical" (Person of Interest), an episode of the American television drama series Person of Interest
"Critical", a song by Abhi the Nomad from the album Abhi vs the Universe, 2021
"Critical", a 1999 single by Zion I from the album Mind over Matter

People
Cr1TiKaL (born 1994), an American YouTuber and Twitch streamer

See also
Critic
Criticality (disambiguation)
Critical Condition (disambiguation)
Criticism
Crisis
Critique

Critical


Apartment 1303 3D is a 2012 supernatural horror film directed by Michael Taverna. The US-Canadian co-production is an English-language remake of the 2007 Japanese film Apartment 1303, which in turn is an adaptation of the novel Apartment 1303 by Japanese author Kei Ôishi. The film stars Mischa Barton, Rebecca De Mornay and Julianne Michelle. The film officially went into production in Montreal in early November 2011. The film was released theatrically in Russia on December 6, 2012. In the United States, the film was released on the VOD platform on June 17, 2013, followed by a theatrical release on July 25, 2013.

Plot
Following a family dispute, Janet Slate moves out of the home she shares with her older sister, Lara and their single mother, Maddie. She moves into apartment 1303 on the thirteenth floor of a downtown Detroit apartment building. A 9-year-old neighbor, Emily, explains to Janet that a previous occupant of her new apartment killed herself. Strange things begin to occur in the apartment and when Janet appears bruised at work, she rebuffs her coworkers' concerns that her boyfriend, Mark Taylor, is abusing her and blames the marks on sleepwalking.

Janet is shaken by the strange events that are happening preferring to stay late at the office rather than return to apartment 1303. She calls her sister, Lara, to ask if she can return home but Lara informs her this would be a bad idea as their mother is having another "drunk psycho rant". Janet suggests going to a hotel but this is quickly dismissed as Lara is not able to pay for it. Janet then calls Mark who is back in town, who agrees to check in on her. Later that night, Janet is awoken by strange supernatural elements in the apartment but unfortunately Mark is no longer around. An invisible ghost possesses Janet leading to her own depression and suicide. Her sister, Lara, later arrives to gather the possessed Janet's belongings and begins to experience the same terrors.

A detective that was on the case talks to Lara, who believes Janet was murdered. The detective agrees since he's been investigating mysterious suicides with other tenants. Lara discovers the name of the first tenant from 20 years back, Jennifer Logan. The detective tells Lara the sad story of what happened to Jennifer. At the age of 12, she moved into apartment 1303 with her mother, Mary, a respectable school teacher and recently divorced. For the first few years in the apartment, they lived in peace and Mary was a loving mother to Jennifer.

However, the peace was shattered when Mary lost her job as a teacher during a dispute with a parent in a parent-teacher conference. She found work as a prostitute to pay for the apartment, became an alcoholic and brutally abused Jennifer. This leads to Jennifer murdering Mary and burying her in a built in closet. Soon neighbors complained about the smell of the apartment, causing the police and the health department to investigate. By the time they got to the apartment to confront Jennifer, she had already committed suicide by jumping out the window and the police found the decomposed body of Mary. In the years that followed, more tenants were thought to have committed suicide with Janet being the most recent one.

While taking a bath, Lara gets a cryptic warning from Janet to leave the apartment and never come back. However, another dispute with Maddie has Lara moving into the same apartment and ignoring Janet's warning. Jennifer soon arrives and kills Mark by throwing him out the window. Horrified, Lara tries to escape the apartment complex to avoid Jennifer trying to kill her and stay away from the complex for good. However, she catches Emily and the landlord, O'Neill in front of her. He finally reveals the truth to Lara about his daughter, Emily's fate. A year after apartment 1303 was cleaned, they moved in and became Jennifer's first victims.

Lara learns that O'Neill, Emily along with Janet and the previous victims had been trying to warn others to never move into apartment 1303 to no avail. When Jennifer starts to close in on her, Lara grabs a knife to try to defend herself. As Maddie tries to talk some sense to Lara, Jennifer pushes her towards the knife and kills her. Just before she can finish the job to kill Lara, the police arrive and Jennifer disappears. Lara is arrested for both Maddie and Mark's murder and is taken away to be booked. As the sun rises, Jennifer is last seen sitting on the same spot where she committed suicide: an unseen warning of what happens when anyone moves into apartment 1303.

Cast

Production
The Swedish director Daniel Fridell had originally been set to direct the project but was later replaced by Michael Taverna.

A specialised crew of 3D experts from Hong Kong were hired for the film.

As part of her preparation for the role of Lara, Mischa Barton had her left nostril pierced with a small gold stud, but removed the piercing a few days later when director Michael Taverna decided that it did not suit her character.

Reception

Box office
The film grossed $3,377,891 worldwide against a $5 million budget.

Critical response
Justin Chang of Variety called the film an "inept and derivative tale" that is not unintentionally funny enough to be "so bad it's good". Frank Scheck of The Hollywood Reporter wrote, "This non-starter horror film, inexplicably released in 3D, won't haunt theaters for very long." Shawn Macomber of Fangoria rated it 1/4 stars and wrote, "The movie exhibits the germ of something that could potentially be a lot of fun on Saturday night basic cable. Problem is, its higher aspirations are a gauntlet thrown in the way of a deviously barmy romp." Gareth Jones of Dread Central rated it 0.5/5 stars and wrote, "Bereft of interesting characters, dialogue, acting ability, scares, visual aplomb or much of anything else, Apartment 1303 is occasionally good for a derogatory laugh, or simply to witness what must be the middle of one serious mire in Rebecca de Mornay's career." Andrew Pollard of Starburst rated it 3/10 stars and wrote that there is "no emotion, no care, no feeling and no reason to watch."

References

External links

2012 films
2012 3D films
2012 horror films
American independent films
English-language Canadian films
Canadian supernatural horror films
Films about suicide
American ghost films
American haunted house films
Horror film remakes
Films based on Japanese novels
Films set in apartment buildings
Films set in Detroit
Films shot in Montreal
American remakes of Japanese films
Films based on adaptations
2010s English-language films
2010s American films
2010s Canadian films

Apartment 1303 3D


In South Jersey and Philadelphia folklore in the United States, the Jersey Devil (also known as the Leeds Devil) is a legendary creature said to inhabit the forests of the Pine Barrens in South Jersey. The creature is often described as a flying biped with hooves, but there are many variations. The common description is that of a bipedal kangaroo-like or wyvern-like creature with a horse- or goat-like head, leathery bat-like wings, horns, small arms with clawed hands, legs with cloven hooves, and a forked or pointed tail. It has been reported to move quickly and is often described as emitting a high-pitched "blood-curdling scream".

Origin of the legend

M'Sing, the winged deer spirit
The Lenape people who originally populated the Pine Barrens believed the area was inhabited by a spirit called M'Sing, which sometimes took the form of a "deer-like creature with leathery wings."

Mother Leeds's 13th child
According to popular folklore, the Jersey Devil originated with a Pine Barrens resident named Jane Leeds, known as "Mother Leeds." The legend states that Mother Leeds had twelve children and, after discovering she was pregnant for the thirteenth time, cursed the child in frustration, declaring that the child would be the "devil." In 1735, Mother Leeds was in labor on a stormy night while her friends gathered around her. Born as a normal child, the thirteenth child transformed into a creature with hooves, a goat's head, bat wings, and a forked tail. Growling and screaming, the child beat everyone with its tail before flying up the chimney and heading into the pines. In some versions of the tale, Mother Leeds was supposedly a witch and the child's father was the devil himself. Some versions of the legend also state that local clergymen subsequently attempted to exorcise the creature from the Pine Barrens.

The Leeds family
Prior to the early 1900s, the Jersey Devil was referred to as the Leeds Devil or the Devil of Leeds, either in connection with the local Leeds family or the eponymous southern New Jersey town, Leeds Point.

"Mother Leeds" has been identified by some as the real-life Deborah Leeds, on grounds that Deborah Leeds' husband, Japhet Leeds, named twelve children in the will he wrote during 1736, which is compatible with the legend. Deborah and Japhet Leeds also lived in the Leeds Point section of what is now Atlantic County, New Jersey, which is commonly the location of the Jersey Devil story.

Brian Regal, a historian of science at Kean University, theorizes that the story of Mother Leeds, rather than being based on a single historical person, originated from colonial southern New Jersey religio-political disputes that became the subject of folklore and gossip among the local population. According to Regal, folk legends concerning these historical disputes evolved through the years and ultimately resulted in the modern popular legend of the Jersey Devil during the early 20th century. Regal contends that "colonial-era political intrigue" involving early New Jersey politicians, Benjamin Franklin, and Franklin's rival almanac publisher Daniel Leeds (1651–1720) resulted in the Leeds family being described as "monsters", and it was Daniel Leeds' negative description as the "Leeds Devil", rather than any actual creature, that created the later legend of the Jersey Devil.

Much like the Mother Leeds of the Jersey Devil myth, Daniel Leeds' third wife had given birth to nine children, a large number of children even for the time. Leeds' second wife and first daughter had both died during childbirth. Leeds and his family were prominent in the South Jersey and Pine Barrens area. As a royal surveyor with strong allegiance to the British crown, Leeds had surveyed and acquired land in the Egg Harbor area, located within the Pine Barrens. The land was inherited by Leeds' sons and family and is now known as Leeds Point, one of the areas in the Pine Barrens currently most associated with the Jersey Devil legend and alleged Jersey Devil sightings.

Starting in the 17th century, English Quakers established settlements in southern New Jersey, the region in which the Pine Barrens are located. Daniel Leeds, a Quaker and a prominent person of pre-Revolution colonial southern New Jersey, became ostracized by his Quaker congregation after his 1687 publication of almanacs containing astrological symbols and writings. Leeds' fellow Quakers deemed the astrology in these almanacs as too "pagan" or blasphemous, and the almanacs were censored and destroyed by the local Quaker community.

In response to and in spite of this censorship, Leeds continued to publish even more esoteric astrological Christian writings and became increasingly fascinated with Christian occultism, Christian mysticism, cosmology, demonology and angelology, and natural magic. In the 1690s, after his almanacs and writings were further censored as blasphemous or heretical by the Philadelphia Quaker Meeting, Leeds continued to dispute with the Quaker community, converting to Anglicanism and publishing anti-Quaker tracts criticizing Quaker theology and accusing Quakers of being anti-monarchists. In the ensuing dispute between Leeds and the southern New Jersey Quakers over Leeds' accusations, Leeds was endorsed by the much-maligned British royal governor of New Jersey, Lord Cornbury, despised among the Quaker communities. Leeds also worked as a councilor to Lord Cornbury about this time. Considering Leeds as a traitor for aiding the Crown and rejecting Quaker beliefs, the Quaker Burlington Meeting of southern New Jersey subsequently dismissed Leeds as "evil". In 1700, the local South Jersey Quaker community retaliated against Leeds' anti-Quaker tracts with their own tract, Satan's Harbinger Encountered … Being Something by Way of Answer to Daniel Leeds,  which publicly
accused Leeds of working for the devil.

During 1716, Daniel Leeds' son, Titan Leeds, inherited his father's almanac business, which continued to use astrological content and eventually competed with Benjamin Franklin's popular Poor Richard's Almanack. The competition between the two men intensified when, during 1733, Franklin satirically used astrology in his almanac to predict Titan Leeds' death on October of that same year. Though Franklin's prediction was intended as a joke at his competitor's expense and a means to boost almanac sales, Titan Leeds was apparently offended at the death prediction, publishing a public admonition of Franklin as a "fool" and a "liar". In a published response, Franklin mocked Titan Leeds' outrage and humorously suggested that, in fact, Titan Leeds had died in accordance with the earlier prediction and was thus writing his almanacs as a ghost, resurrected from the grave to haunt and torment Franklin. Franklin continued to jokingly refer to Titan Leeds as a "ghost" even after Titan Leeds' actual death in 1738. Daniel Leeds' blasphemous and occultist reputation and his pro-monarchy stance in the largely anti-monarchist colonial south of New Jersey, combined with Benjamin Franklin's later continuous depiction of his son Titan Leeds as a ghost, may have originated or contributed to the local folk legend of a so-called "Leeds Devil" lurking in the Pine Barrens.

During 1728, Titan Leeds began to include the Leeds family crest on the masthead of his almanacs. The Leeds family crest depicted a wyvern, a bat-winged dragon-like legendary creature that stands upright on two clawed feet. Regal notes that the wyvern on the Leeds family crest is reminiscent of the popular descriptions of the Jersey Devil. The inclusion of this family crest on Leeds' almanacs may have further contributed to the Leeds family's poor reputation among locals and possibly influenced the popular descriptions of the Leeds Devil or Jersey Devil. The fearsome appearance of the crest's wyvern and the increasing animosity among local South Jersey residents towards royalty, aristocracy, and nobility (with whom family crests were associated) may have helped facilitate the legend of the Leeds Devil and the association of the Leeds family with "devils" and "monsters".

The Leeds Devil
Regal notes that, by the late 18th century and the early 19th century at the latest, the "Leeds Devil" had become an ubiquitous legendary monster or ghost story in the southern New Jersey area. Into the early to mid-19th century, stories continued to circulate in southern New Jersey of the Leeds Devil, a "monster wandering the Pine Barrens". An oral tradition of "Leeds Devil" monster/ghost stories became well-established in the Pine Barrens area.

Although the "Leeds Devil" legend has apparently existed since the 18th century, Regal states that the more modern depiction of the Jersey Devil, as well as the now pervasive "Jersey Devil" name, first became truly standardized in current form during the early 20th century:

During the pre-Revolutionary period, the Leeds family, who called the Pine Barrens home, soured its relationship with the Quaker majority ... The Quakers saw no hurry to give their former fellow religionist an easy time in circles of gossip. His wives had all died, as had several children. His son Titan stood accused by Benjamin Franklin of being a ghost ... The family crest had winged dragons on it. In a time when thoughts of independence were being born, these issues made the Leeds family political and religious monsters. From all this over time the legend of the Leeds Devil was born. References to the 'Jersey Devil' do not appear in newspapers or other printed material until the twentieth century. The first major flap came in 1909. It is from these sightings that the popular image of the creature—batlike wings, horse head, claws, and general air of a dragon—became standardized.

Indeed, many references to a "Leeds Devil" or "Devil of Leeds" appear in earlier printed material prior to the widespread usage of the "Jersey Devil" name. During 1859, the Atlantic Monthly published an article detailing the Leeds Devil folk tales popular among Pine Barren residents (or "pine rats".) A newspaper from 1887 describes sightings of a winged creature, referred to as "the Devil of Leeds", allegedly spotted near the Pine Barrens and well known among the local populace of Burlington County, New Jersey:

Whenever he went near it, it would give a most unearthly yell that frightened the dogs. It whipped at every dog on the place. "That thing," said the colonel, "is not a bird nor an animal, but it is the Leeds devil, according to the description, and it was born over in Evesham, Burlington County, a hundred years ago. There is no mistake about it. I never saw the horrible critter myself, but I can remember well when it was roaming around in Evesham woods fifty years ago, and when it was hunted by men and dogs and shot at by the best marksmen there were in all South Jersey but could not be killed. There isn't a family in Burlington or any of the adjoining counties that does not know of the Leeds devil, and it was the bugaboo to frighten children with when I was a boy.

Reported sightings
There have been many claims of sightings and occurrences involving the Jersey Devil.

According to legend, while visiting the Hanover Mill Works to inspect his cannonballs being forged, Commodore Stephen Decatur sighted a flying creature and fired a cannonball directly upon it, to no effect.

Joseph Bonaparte, elder brother of Napoleon, is also claimed to have seen the Jersey Devil while hunting on his Bordentown estate about 1820.

During 1840, the Jersey Devil was blamed for several livestock killings. Similar attacks were reported during 1841, accompanied by tracks and screams.

In Greenwich Township, in December 1925, a local farmer shot an unidentified animal as it attempted to steal his chickens, and then photographed the corpse. Afterward, he claimed that none of 100 people he showed it to could identify it. On July 27, 1937, an unknown animal "with red eyes" seen by residents of Downingtown, Pennsylvania was compared to the Jersey Devil by a reporter for the Pennsylvania Bulletin of July 28, 1937. In 1951, a group of Gibbstown, New Jersey boys claimed to have seen a 'monster' matching the Devil's description and claims of a corpse matching the Jersey Devil's description arose in 1957. During 1960, tracks and noises heard near Mays Landing were claimed to be from the Jersey Devil. During the same year the merchants around Camden offered a $10,000 reward for the capture of the Jersey Devil, even offering to build a private zoo to house the creature if it was captured.

Wave of sightings in 1909
During the week of January 16–23, 1909, newspapers published hundreds of claimed encounters with the Jersey Devil from all over South Jersey and the Philadelphia area. Among these alleged encounters were claims the creature "attacked" a trolley car in Haddon Heights and a social club in Camden. Police in Camden and Bristol, Pennsylvania supposedly fired on the creature to no effect. Other reports initially concerned unidentified footprints in the snow, but soon sightings of creatures resembling the Jersey Devil were being reported throughout South Jersey and as far away as Delaware and western Maryland. The widespread newspaper coverage created fear throughout the Delaware Valley prompting a number of schools to close and workers to stay home. Vigilante groups and groups of hunters roamed the pines and countrysides in search of the devil. During this period, it is rumored that the Philadelphia Zoo posted a $10,000 reward for the creature. The offer prompted a variety of hoaxes, including a kangaroo equipped with artificial claws and bat wings.

Description and explanation
Skeptics believe the Jersey Devil to be nothing more than a creative manifestation upon the imaginations of the early English settlers in South Jersey, with plausible natural explanations including: bogeyman stories created and told by bored Pine Barren residents as a form of children's entertainment; the byproduct of the historical local disdain for the Leeds family; the misidentification of known animals; and rumors based on common negative perceptions of the local rural population of the Pine Barren (known as "pineys").

The frightening reputation of the Pine Barrens may indeed have contributed to the Jersey Devil legend. Historically, the Pine Barrens was considered inhospitable land. Gangs of highwaymen, such as the politically disdained Loyalist brigands, known as the Pine Robbers, were known to rob and attack travelers passing through the Barrens. During the 18th century and the 19th century, residents of the isolated Pine Barrens were deemed the dregs or outcasts of society: poor farmers, fugitives, brigands, Native Americans, poachers, moonshiners, runaway slaves, and deserting soldiers. So-called pineys have sometimes fostered certain frightening stories about themselves and the Pine Barrens to discourage outsiders or intruders from entering the Barrens. Pineys were further demonized and vilified after two eugenics studies were published during the early 20th century, which depicted pineys as congenital idiots and criminals, as seen in the research performed on "The Kallikak Family" by Henry H. Goddard, which is now considered biased,  inaccurate, unscientific, and, most likely, falsified.

Due in part to their isolated and undeveloped nature, the Pine Barrens have themselves fostered various folk legends. Apart from the Jersey Devil, many other legends are associated with the Pine Barrens; supernatural creatures and ghosts said to haunt the pine forests include the ghost of the pirate Captain Kidd, who supposedly buried treasure in the Pine Barrens and is sometimes allegedly seen in the company of the Jersey Devil; the ghost of the Black Doctor, the benevolent spirit of an African-American doctor who, after being forbidden from practicing medicine due to his race, entered the Pine Barrens to practice medicine in the isolated communities of the Barrens and is said to still come to the aid of lost or injured travelers; the ghost of the Black Dog, which, unlike many black dog legends, is usually portrayed as harmless; the ghost of the Golden-Haired Girl, the spirit of a girl who is said to be staring out into the sea, dressed in white, mourning the loss of her lover at sea; and the White Stag, a ghostly white deer said to rescue travelers in the Barrens from danger. There are also folk tales concerning the Blue Hole, an unusually clear blue and rounded body of water located in the Pine Barrens between Monroe Township, Gloucester County and Winslow Township, Camden County and often associated with the Jersey Devil.

Jeff Brunner of the Humane Society of New Jersey thinks the sandhill crane is partially the basis of the Jersey Devil stories, adding, "There are no photographs, no bones, no hard evidence whatsoever, and worst of all, no explanation of its origins that doesn't require belief in the supernatural."

Outdoorsman and author Tom Brown Jr. spent several seasons living in the wilderness of the Pine Barrens. He recounts occasions when terrified hikers mistook him for the Jersey Devil, after he covered his whole body with mud to repel mosquitoes.

Medical sociologist Robert E. Bartholomew and author Peter Hassall cite the infamous 1909 series of sightings of the Jersey Devil (and the subsequent public panic) as a classic example of mass hysteria begun by a regional urban legend.

One New Jersey group called the "Devil Hunters" refer to themselves as "official researchers of the Jersey Devil", and devote time to collecting reports, visiting historic sites, and going on nocturnal hunts in the Pine Barrens in order to "find proof that the Jersey Devil does in fact exist."

Writing in Jan Harold Brunvand's American Folklore: An Encyclopedia, Rutgers Professor Angus Kress Gillespie called the Jersey Devil "an obscure regional legend" for most of its existence, and said that "after more than 250 years in oral circulation, the legend of the 'Jersey Devil' has many variations ...". Gillespie cites the Devil's image used on T-shirts, buttons, and postcards, and cocktails named after the Devil, as indications that "the recent history of the Jersey Devil is more in the realm of popular culture than folklore".

Hoaxes
Gordon Stein in Encyclopedia of Hoaxes (1993) noted that the alleged footprints of the Jersey Devil during 1909 resembled a horse's hoof. According to Stein, a man later admitted he had faked some of these footprints.

Geoff Tibballs in The World's Greatest Hoaxes (2006) has claimed that Norman Jeffries was involved in hoaxing the Jersey Devil:

He also planted nonfictional newspaper stories about new sightings of the Devil. During 1909, Jeffries with his friend Jacob Hope, an animal trainer, purchased a kangaroo from a circus and glued artificial claws and bat wings onto it. They declared to the public they had captured the Devil and it was displayed at the museum. Twenty years later, Jeffries admitted to the hoax.

Cultural relevance

In Man and Beast in American Comic Legend, folklorist Richard Dorson outlines a six-point criteria for establishing distinction among legendary creatures of American folklore. While the Jersey Devil was not expressly cited by Dorson, it nevertheless qualifies for this same level of relevance. Dorson specifies that the qualifier must: exist in oral tradition, inspire belief and conviction, become personalized and institutionalized, be fanciful or mythical , and contain a "comical side," which endears it to the American public.

Oral tradition of the Jersey Devil well predates printed newspaper accounts, and belief in its existence by many continues. The latter is made evident not only by commentators who elaborate on this possibility but also by investigative programs such as Mother Leeds' 13th Child, In Search of Monsters, Lore and Monsters and Mysteries in America.

Likewise, as a fixture of organizations, it is the namesake for two professional ice hockey teams. The first, the Jersey Devils of the Eastern Hockey League, played from 1964 until the league folded in 1973. The second, the New Jersey Devils of the National Hockey League, have played since 1982. The current team was formerly known as the Colorado Rockies, and their name was chosen by a poll shortly after the team relocated to New Jersey. This same trend towards cultural incorporation is further exemplified by the Jersey Devil's appropriation in toy lines, such as its inclusion as a vinyl figure in Cryptozoic Entertainment Cryptkins blind box, as well as its application as a motif by Six Flags Great Adventure for their Jersey Devil Coaster developed by Rocky Mountain Construction.

Moreover, the Jersey Devil's fanciful or mythical nature is explored in the numerous works of fantasy it makes an appearance in, including: The X-Files, Jersey Devil (video game), The Wolf Among Us, 13th Child, TMNT, The Real Adventures of Jonny Quest, The Barrens, Carny, Poptropica, A Night With The Jersey Devil, The Last Broadcast, Legend Quest, What We Do in the Shadows, Gravity Falls and Supernatural; many of which, such as TMNT and Jersey Devil (video game), not only reflect the Jersey Devil's mythical character but exemplify its comical nature as well.

See also

 Belled buzzard
 Pope Lick Monster
 Dover Demon
 Fearsome critters
 Goatman (urban legend)
 Mothman
 Sasquatch
 Snallygaster

References

Relevant literature
 Regal, Brian and Frank J. Esposito (2018). The Secret History of the Jersey Devil: How Quakers, Hucksters, and Benjamin Franklin Created a Monster. Baltimore: Johns Hopkins University Press.

External links

 Pinelands Preservation Alliance – Jersey Devil Hunt & Pinelands Folklore
 What is the Jersey Devil New Jersey Digital Highway

 Jean Shepherd - Jersey Devil 1977/03/22

American legendary creatures
Cryptids
Devils
Fearsome critters
Monsters
Mythological hybrids
New Jersey culture
New Jersey folklore
Paranormal hoaxes
Pine Barrens (New Jersey)
Supernatural legends
North American demons

Jersey Devil


Mesosuchus ("middle crocodile") is an extinct genus of basal Rhynchosaur from early Middle Triassic (early Anisian stage)  deposits of Eastern Cape, South Africa.  It is known from the holotype SAM 5882, a partial skeleton, and from the paratypes SAM 6046, SAM 6536, SAM 7416 and SAM 7701 from the Aliwal North Euparkeria site. Mesosuchus is quite small, spanning around 30 cm in length. Mesosuchus was discovered and named by David Meredith Seares Watson in 1912.

Fossil discovery
SAM 5882, the holotype for Mesosuchus, consists of a partial rostrum, palate, braincase, lower jaws, sections of articulated presacral vertebral column, nine articulated caudal vertebrae, portions of scapula and pelvic girdle, and partial forelimb and hindlimbs.

SAM 6046, one of the paratypes of Mesosuchus, consists of an incomplete right maxilla, an articulated series of the last ten presacrals, both sacrals, and first six caudals, partial forelimbs, left and right pelvic girdles, right hind limb, as well as element of left tarsus.

SAM 6536, another paratype, consists of a virtually complete skull with lower jaws, articulated cervical vertebrae and ribs, dorsal vertebrae and ribs, complete left scapulocoracoid and partial right scapula, interclavicle, clavicles, distal end of left humerus, and gastralia.

SAM 7416, another paratype, consists of an articulated vertebral column composed of the last dozen presacrals, both sacrals and at least the first 15 caudal vertebrae, fragments of right forelimb, pelvic girdle, complete right femur, right crus and partial left crus, and right and left tarsi and pedes.

Description

Diagnosis
All diagnostic traits of Mesosuchus come from the diagnosis of Mesosuchus browni, as it is the only known species. Most of the autapomorphies used to identify Mesosuchus browni pertain to the skull due to the relatively large amount of skull material known. It was a small rhynchosaurian diapsid with multiple rows of maxillary and dentary teeth, with each row consisting of only a small number of teeth. The two premaxillary teeth are approximately twice the size of the maxillary teeth. The maxillary teeth are inset medially and project below the internal naris. There is also an occlusion between the vomerine teeth and dentary teeth with saddle-shaped vomers that overhang the dorsal side of the premaxillary symphysis.  Looking at the spine, the length of the axis neural spine is greater than the length of axis centrum. It also has a craniocaudally narrow neural spine of the third cervical and a prominent midventral groove on the first two caudal centra.

Skull
The skull of Mesosuchus has a broadly triangular shape with a wide temporal region that tapers sharply along the orbits, expands abruptly at the prefrontals, and then tapers to the blunt rostrum. There is a large, median external naris located at the front of the rostrum that faces dorsally and cranially. The orbits face laterally and slightly cranially. One feature on the skull that can distinguish the Mesosuchus from all other rhynchosaurs, with possible exception of Howesia, is the presence of a beak-like rostrum, formed primarily by huge premaxillary teeth rather than by tapering, edentulous premaxillae.

The palate has a pronounced, sagittally elongated vault that is formed primarily by the vomers. The vomers contact the premaxillae at a level with the maxillary tooth margin towards the tip of the rostrum. However, it does curve strongly dorsally towards the palatines, and so we see the choanae very far above the tooth margin. To withdraw the choana further from the oral cavity, the vomerine and palatine borders of the choana are recessed dorsally.

On the maxilla, there is a distinct notch that contributes most of the border of a dorsal fenestra. It appeared to be the cranialmost of a series of maxillary foramina that extended across the lateral face of the maxilla. This most likely hinted to cutaneous blood vessels and nerves in that area. This notch is hidden by an overlap of the premaxilla by the maxilla.

The postorbital is composed of the anteroventral, posterodorsal, and dorsomedial processes in equal length. The anteroventral process does not come into contact with the ectopterygoid but it does indeed reach farther down the medial side of the jugal. The posterodorsal process forms a great portion of the smooth cranial rim of the upper temporal fenestra and contacts the parietal below the postfrontal.

Information of the lower jaw had to be put together from the pieces of the different SAM fossils as there is not one that had a complete lower jaw. When looking at the different parts however, there are indications of at least six elements present in the lower jaw of the Mesosuchus: dentary, splenial, surangular, angular, prearticular, and articular.

Dentition
Evident on SAM 5882, 6046, and 6536 was a clear line of separation between the tooth and surrounding bone indicating that the teeth are implanted in the jaw, which went against the previous idea that the marginal teeth of Mesosuchus were ankylosed to the jaws. Although there are indications of deep implantation, it is still uncertain whether the mode of attachment could be described as thecodont. Looking at the maxillary teeth, a circular cross-section is maintained throughout the teeth and the majority are worn out heavily to short, blunt pegs. This suggests that Mesosuchus is in fact an herbivore.

In 1963, M.E. Malan observed an interesting pattern in the positioning of the maxillary and dentary teeth. The middle section, where the medial expansion of the maxilla is wideset, had a zig-zag arrangement of teeth while the first and last four teeth are aligned in a row that is parallel to the maxilla. In the dentary, a simpler arrangement with only a slight zig-zag arrangement. Comparing this feature to Captorhinus aguti, which also possessed a zig-zag pattern of teeth, they hypothesized that Mesosuchus could have had multiple teeth on at least the maxilla. This hypothesis was supported when examining the erosional features on SAM 6536.

Discovery and etymology
Bones of Mesosuchus were first found by David Meredith Seares Watson in 1912 after examining a block of sandstone kept in a private collection of Mr Alfred Brown.  This block was found in the middle deposits of the Burgersdorp Formation, in the Cynognathus Assemblage Zone near the town of Aliwal North in the Cape Province of South Africa. The block of sandstone contained many intermingled partial skeletons of several small reptiles and after careful sorting, Watson considered the unidentified skeletons to belong to a single new species which he named Mesosuchus browni. As the etymology of the name suggests, Watson believed that Mesosuchus was an ancestral crocodile with close affinities to other presumed primitive crocodilians such as Proterosuchus, Erythrosuchus, and Ornithosuchus. However, in 1913, Robert Broom looked more closely at the partial skeletons and immediately determined it to be in fact skeletons of two distinct, though related, species. Broom designated an articulated skeleton with a single external naris and a pair of supposed acrodont premaxillary teeth as the type of Mesosuchus, and the remainder of the specimens were assigned to a new genus and species Euparkeria capensis. Looking back, we see the confusion Watson had when giving the name Mesosuchus as the data for his opinion were derived from the skeletons of Euparkeria, in particular the slender lower jaw with thecodont implantation, the crocodilian-like ilium, and the construction of the tarsus and pes.

References

Rhynchosaurs
Prehistoric reptile genera
Anisian genera
Middle Triassic reptiles of Africa
Triassic South Africa
Fossils of South Africa
Fossil taxa described in 1912
Taxa named by D. M. S. Watson

Mesosuchus


Borsod-Abaúj-Zemplén is an administrative county in north-eastern Hungary (commonly called "Northern Hungary"), on the border with Slovakia (Košice Region). It shares borders with the Hungarian counties Nógrád, Heves, Hajdú-Bihar and Szabolcs-Szatmár-Bereg. The capital of the county is Miskolc.

It is the second largest county of Hungary both by area (after Bács-Kiskun) and by population (after Pest County). It is the only Hungarian county with two UNESCO World Heritage Sites (the Caves of Aggtelek Karst and Slovak Karst and the Tokaj Wine Region Historic Cultural Landscape).

Borsod-Abaúj-Zemplén County


The western beaked gecko (Rhynchoedura ornata) is a species of gecko found throughout the interior of Australia.

Taxonomy
The species was first described by Albert Günther in 1867.
It is placed in the Rhynchoedura genus, which are found throughout Australasia. This group shares characteristics with several species of Diplodactylus, the conspicillatus group, Glen Storr has suggested that these could be transferred to this genus.
Many of the characters of this species are found in Diplodactylus stenodactylus, their appearance, habitat and distribution, and Diplodactylus pulcher has a similar snout and vertebrae.
Synonyms for this species include Diplodactylus paraornatus and Rhynchoedura ormsbyi  published by Wells & Wellington.

Research into the phylogenetic relationships of Diplodactylus has identified two clades, and the resurrection of Lucasium has been proposed. Rhynchoedura was found to be distinct from D. byrnei, D. steindachneri and the stenodactylus group, but may be considered as a sister group to these.

Description
It is a small nocturnal gecko up to 95 millimetres, snout vent length to 50 mm, with a long slender tail. The snout is narrow and beak-like, its characteristic pinched head readily distinguishes it from other gecko species. Occasionally the species is found beneath shrubs, but it most often shelters in the abandoned burrows of spiders and other lizards.  It is reddish-brown to red above, with tiny yellow, brown, and white spots. A light brown or grey colour is found on the head. A creamy or white stripe extends from below the eyes, the lower surface of the body is stark white.
Its favoured prey are termites.

The small digits of the species are slender and clawed. The small beak structure is formed by the projections of the rostral and mental shields. Preanal pores are present.
This gecko regulates its temperature by moving to warmer or cooler positions.
The female of the species is often larger and matures at an early age, less than 1 year, which allows greater development of its eggs for increased viability of its offspring. They produce two leathery eggs.

It is an endangered species, listed as a Schedule 4, requiring an "advanced" license to own and written notice of any transactions involving it, according to Victorian wildlife laws.

Distribution and habitat
The western beaked gecko is widespread and common across Australia, primarily in its interior. It is found in arid to semi-arid regions of the country, in a wide variety of habitats and soil types. Its range covers New South Wales, Northern Territory, Queensland, South Australia, Victoria, and Western Australia. It does not occur on southern coastal regions or in the tropical north.

The distribution in Western Australia is in northeastern parts of Southwest Australia, extending to the northern and northwest coasts. Its type location is Nickol Bay.

The habitat may be sand hills or plains, often associated with Triodia, and country such as mallee and mulga. The individuals maintain a small range, around 30 metres, during their lifetime.

References

Geckos of Australia
Rhynchoedura
Reptiles described in 1867
Taxa named by Albert Günther

Western beaked gecko


The grandfather paradox is an unexplainable situation regarding time travel. It is one type of temporal paradox (paradox involving time).

It is a proposed physical paradox of time travel first described by the science fiction writer Nathaniel Schachner in his short story Ancestral Voices, and by René Barjavel in his 1943 book Le Voyageur Imprudent (Future Times Three).

The paradox asks what happens if you were to travel back in time and killed your grandfather. Your grandfather would be dead, meaning you would never have been born, which means you could not have been alive to go back in time and kill your grandfather, but that means your grandfather would be alive and you would be born and so on with seemingly no answer.

Since, as far as we know, time travel of this kind is not possible, the paradox is not one we will face in practice.

References

Time travel
Logical paradoxes

Grandfather paradox


Dame Joan Bartlett, S.S.I., O.B.E., D.S.G., (1 August 1911, Lancashire – 9 September 2002) was a prominent British convert to the Roman Catholic Church and the foundress of the Servite Secular Institute.

During World War II Bartlett worked in the European Broadcasting division of the BBC, and at night was a Commandant of the Red Cross. She converted to Roman Catholicism in 1941, becoming a Servite tertiary. She opened a residential home for the elderly homeless, having been inspired by hearing Violet Markham speak at Caxton Hall about the plight of many elderly people who had been bombed out during The Blitz. Having already been accepted as a candidate to the Servite Religious Sisters, she was persuaded to delay her entry for this work by her spiritual director, a Servite friar.

The Servite Order lent Bartlett £8000 and the Air Raid Distress Fund of London another £3600 to help this project. With this money and other contributions from individual donors, most notably, Albert Oppenheimer (CBE) she purchased a property in The Boltons. It was registered as the Hearth and Home Housing Association, soon known as Servite Housing, and began to operate in 1946. They have since severed their connections with the institute she founded.

The following year the Holy See approved the formation of secular institutes under Church law. This was a new form of consecrated life which would be lived by single people following independent lives in general society. Bartlett felt drawn to live in this way rather than in the religious congregation she had planned to join. She immediately began to live as a consecrated person and began to draw up Constitutions for the proposed institute.

The first gathering of other women drawn to this took place in 1952. Gradually the group established itself. In the 1960s connections were made with women in Germany and Italy who had a similar orientation in Servite spirituality. The institute received official approval in 1964 by the Roman Catholic Archdiocese of Westminster and they were formally incorporated into the Servite Order.

The institute continued to grow, being spread to other countries and received papal recognition in March 1979, at which time she was made a Dame in the Order of St. Gregory the Great by Pope John Paul II. The Constitutions of the Institute received final papal approval in February 1994. Members are now found in Argentina, Belgium, Canada, Colombia, France, Germany, Italy, South Africa, Spain and the United States of America, as well as in the United Kingdom.

Independent Catholic News described her as follows:
Joan was a woman of vision, always ahead of her times, and as housing needs changed she went on to any number of imaginative housing projects.

Bartlett remained involved in Servite Housing until her death, having devoted the years since her retirement as Director to fund-raising.

References

External links
Joan Bartlett House, London

1911 births
2002 deaths
People from Lancashire (before 1974)
BBC people
Red Cross personnel
British people of World War II
Converts to Roman Catholicism from Anglicanism
English Roman Catholics
Servite tertiaries
British housing rights activists
Roman Catholic activists
Founders of Catholic religious communities
Dames of St. Gregory the Great
Secular institutes
Officers of the Order of the British Empire

Joan Bartlett


The RoboCup Small Size League (SSL) is one of the RoboCup soccer leagues.

Old Format
Two teams of six robots which are limited to an 18 cm diameter and 15 cm height play soccer with an orange golf ball. They are identified and tracked by four overhead cameras connected to an off-field computer. The field size is 9metersx6meters. Then robots' and balls' status including their position and id are sent to teams' computers. Their AI software sends commands to the robots based on the vision data.

New Format
As of 2018, there are now two divisions, the B division that continued to use the same parameters as before (6 robots, 9x6 meter field, etc) and the A division that changed a lot of parameters. This change was brought to improve the tournament experience by making the more experienced teams face each other while letting the newer teams improve their algorithms with more balanced face offs.

Division A new parameters

 A software referee now calls automatically the penalties and a human referee only supervises the calls and corrects them if need be.
 Robots are fully autonomous, they have to place the ball where the auto referee commands (when the ball leaves the field for example)
 Field is now 12x9 meters.
 Games oppose 2 teams of 11 robots. (Prior to 2021 it was 8 vs. 8)

Design

Small Size Teams

References

 RoboCup Small Size League Website
 RoboCup RuleBook

RoboCup
Robot soccer competitions

RoboCup Small Size League


All Saints Church is a redundant Anglican church in the village of Theddlethorpe All Saints, Lincolnshire, England.  It is recorded in the National Heritage List for England as a designated Grade listed building, and is under the care of the Churches Conservation Trust.  The church stands to the east of the A1031 road in the area of the village named Theddlethorpe All Saints, and is some  northeast of Mablethorpe.  It has been called the "Cathedral of the Marsh".

History
The church dates from the 12th century, with some additions and alterations undertaken in about 1380–1400, and more in the late 17th century.  Minor repairs were carried out in 1865–66.  The church was declared redundant in July 1973.

Architecture

Exterior
All  Saints is constructed in greenstone rubble and limestone rubble, with limestone dressings.  In parts the stonework has been patched with brick.  The roofs are lead.  Its plan consists of a nave with a clerestory, north and south aisles and a south porch, a chancel, and a west tower.  The tower is in four stages, with string courses, corner buttresses, and a battlemented parapet with gargoyles at the corners.  On top of the tower is a central lead-covered crocketed pinnacle.  On the west side of the tower is a doorway, with a four-light window above it.  The third stage contains small ogee-headed windows on the west and south sides.  On each side of the top stage are three-light louvred bell openings.  The north aisle has a battlemented parapet with gargoyles and corbels.  The north side of the clerestory is also battlemented, and has gargoyles and pinnacles; it contains five two-light windows.  In the north aisle is a two-light west window, a three-light east window, and along its north wall are four three-light windows and a doorway.  The north wall of the chancel contains a blocked three-light window. The east window has three lights.  The south wall of the chancel contains a three-light and a two-light window, and a priest's door.  The parapet at the east end of the nave is pierced with quatrefoils and has crockets.  The east wall of the south aisle also has a crocketed parapet, and corner pinnacles.  The west window of the aisle has three lights, and there are two three-light windows and one four-light window in the south wall.  The south porch is gabled and contains benches along the sides.  The door leading into the church has an ogee head and a round rear arch.

Interior
Both arcades have five bays and are carried on octagonal piers.  Incorporated into the fabric of the north wall are 12th-century stone fragments carved with chevrons, and beaked voussoirs.  The roof of the nave is decorated with fleurons, and the coats of arms of the church donors.  In the east wall of the south aisle is a medieval altar slab carved with crosses.  Above it is a stone reredos decorated with quatrefoils, fleurons, human heads, and pinnacles.  On the north walls of both aisles are fragments of painted texts.  In the north aisle is another medieval altar slab, a bracket for a statue, and a doorway leading to the rood loft.  The south wall of the chancel contains a triple sedilia and a piscina, and on its east wall are brackets for statues carved with human heads.  There are fragments of 15th-century glass in the south aisle windows.  The altar rails date from the 18th century, and the marble altar was given to the church in 1717.  The chancel screen dates from the 15th century and is in seven bays.  The pulpit and lectern are from the 19th century.  There is another pulpit at the back of the church dating from the 17th century; this is in carved oak and was formerly in Skidbrooke Church.  The 16th-century pews are carved with poppyheads.  The octagonal font is from the 15th century, and is decorated with quatrefoils, fleurons and human heads; it has a wooden 18th-century cover.  In the church are memorials, including a brass dated 1424, 18th-century wall plaques, and a marble monument dated 1727.

See also
List of churches preserved by the Churches Conservation Trust in the East of England

References

External links
Theddlethorpe History, with photographs of the exterior and interior
Geograph images of church

12th-century church buildings in England
Grade I listed churches in Lincolnshire
Church of England church buildings in Lincolnshire
English Gothic architecture in Lincolnshire
Churches preserved by the Churches Conservation Trust
East Lindsey District

All Saints Church, Theddlethorpe


John Slidell (1793July 9, 1871) was an American politician, lawyer, and businessman. A native of New York, Slidell moved to Louisiana as a young man and became a Representative and Senator. He was one of two Confederate diplomats captured by the United States Navy from the British ship RMS Trent in 1861 and later released. He was the older brother of Alexander Slidell Mackenzie, a US naval officer.

Early life
He was born to merchant John Slidell and Margery née Mackenzie, a Scot. He graduated from Columbia University (then Columbia College) in  1810. In 1835, Slidell married Mathilde Deslonde. They had three children: Alfred Slidell, Marie Rosine (later [on 30 Sept. 1872] comtesse [Countess] de St. Roman), and Marguerite Mathilde (later [on 3 Oct. 1864] baronne [Baroness] Frederic Emile d'Erlanger).

Political career
Prior to the Mexican-American War, Slidell was sent to Mexico by President James Knox Polk to negotiate an agreement whereby the Rio Grande would be the southern border of Texas. He also was instructed to offer, among other alternatives, a maximum of $25 million for California by Polk and his administration. Slidell warned Polk that the Mexican reluctance to negotiate a peaceful solution might require a show of military force by the United Satets to defend the border. Under the command of General Zachary Taylor, U.S. troops were sent into the disputed area between the Rio Grande and Nueces Rivers. The Mexican government, in a state of chaos at the time, rejected Slidell's mission. After Mexican forces repelled a U.S. scouting expedition, the United States declared war on Mexico on May 13, 1846.

Slidell was elected to the Senate in 1853 and cast his lot with other pro-Southern congressmen to repeal the Missouri Compromise, acquire Cuba, and admit Kansas as a slave state. In the 1860 campaign, Slidell supported Democratic presidential candidate John C. Breckinridge but remained a pro-Union moderate until Abraham Lincoln's election resulted in the Southern states seceding. At the Democratic National Convention in Charleston, South Carolina, in April 1860, Slidell plotted with Fire-Eaters, such as  William Lowndes Yancey of Alabama, to stymie the nomination of the popular Northern Democratic Senator Stephen A. Douglas of Illinois.

Civil War

Slidell soon accepted a diplomatic appointment to represent the Confederacy in France. Slidell was one of the two Confederate diplomats involved in the Trent Affair in November 1861. After he was appointed the Confederate commissioner to France in September 1861, he ran the blockade from Charleston, South Carolina, with James Murray Mason of Virginia. They then set sail from Havana on the British mail boat steamer RMS Trent but were intercepted by the US Navy while en route and taken into captivity at Fort Warren in Boston.

The northern public erupted in a huge display of triumphalism at this dramatic capture. Even the cool-headed Lincoln was swept along in the celebratory spirit, but when he and his cabinet studied the likely consequences of a war with Britain, their enthusiasm waned. After some careful diplomatic exchanges, they admitted that the capture had been conducted contrary to maritime law
and that private citizens could not be classified as "enemy despatches." Slidell and Mason were released, and war was averted.

After the resolution of the Trent Affair, the two diplomats set sail for England on January 1, 1862. From England, Slidell at once went to Paris, where, in February 1862, he paid his first visit to the French minister of foreign affairs. His mission to gain recognition of the Confederate States by France failed, as did his effort to negotiate a commercial agreement
for France to get control of Southern cotton if the blockade were broken. In both cases, France refused to move without the co-operation of England. He succeeded in negotiating a loan of $15,000,000 from Emile Erlanger & Co. and in securing the ship "Stonewall" for the Confederate government.

Later life
Slidell moved to Paris, France, after the Civil War. He died in Cowes, Isle of Wight, England, at age 78. He, Judah P. Benjamin, and A. Dudley Mann was among the high-ranking Confederate officials buried abroad.

Family
Slidell was the brother of Alexander Slidell Mackenzie, a naval officer who commanded the USS Somers, on which a unique event occurred in 1842 off the coast of Africa during the Blockade of Africa. Three crewmen were hanged after being convicted of mutiny at sea. Mackenzie reversed the order of his middle and last names to honor a maternal uncle.

Another brother, Thomas Slidell, was chief justice of the Louisiana Supreme Court. He was also the brother-in-law of the American naval Commodore Matthew C. Perry, who was married to Slidell's sister, Jane.

Legacy
The city of Slidell in St. Tammany Parish, Louisiana, was named in his honor by his son-in-law, Baron Frederic Emile d'Erlanger; the village of Slidell, Texas, is also named after him.

References

"John Slidell", A Dictionary of Louisiana Biography, Vol. 2 (1988), pp. 746–747
John Slidell (1793 - 1871), civilwarhome.com

Sources
 Case, Lynn M., and Warren E. Spencer. The United States and France: Civil War Diplomacy (1970) online
 Sears, Louis Martin. "A Confederate Diplomat at the Court of Napoleon III," American Historical Review (1921) 26#2  pp. 255–281 in JSTOR on Slidell
 Sears, Louis Martin. John Slidell, Duke University Press (1925).
 Sainlaude, Stève. France and the American Civil War: A Diplomatic History (UNC Press, 2019).

External links

 John Slidell in the Louisiana Historical Association's Dictionary of Louisiana Biography

1793 births
1871 deaths
Democratic Party members of the Louisiana House of Representatives
United States Attorneys for the Eastern District of Louisiana
New York (state) lawyers
19th-century American diplomats
Confederate States of America diplomats
Columbia College (New York) alumni
Politicians from New Orleans
People of Louisiana in the American Civil War
Democratic Party United States senators from Louisiana
Democratic Party members of the United States House of Representatives from Louisiana
Lawyers from New Orleans
Businesspeople from New Orleans
Ambassadors of the United States to Mexico
Confederate expatriates
American expatriates in France
19th-century American businesspeople
19th-century American lawyers
19th-century American merchants

John Slidell


Vis viva (from the Latin for "living force") is a historical term used to describe a quantity similar to kinetic energy in an early formulation of the principle of conservation of energy.

Overview
Proposed by Gottfried Leibniz over the period 1676–1689, the theory was controversial as it seemed to oppose the theory of conservation of quantity of motion advocated by René Descartes. Descartes' quantity of motion was different from momentum, but Newton defined the quantity of motion as the conjunction of the quantity of matter and velocity in Definition II of his Principia. In Definition III, he defined the force that resists a change in motion as the vis inertia of Descartes. His Third Law of Motion is also equivalent to the principle of conservation of momentum. Leibniz accepted the principle of conservation of momentum, but rejected the Cartesian version of it. The difference between these ideas was whether the quantity of motion was simply related to a body's resistance to a change in velocity (vis inertia) or whether a body's amount of force due to its motion (vis viva) was related to the square of its velocity.

The theory was eventually absorbed into the modern theory of energy, though the term still survives in the context of celestial mechanics through the vis viva equation. The English equivalent "living force" was also used, for example by George William Hill.

The term is due to German Gottfried Wilhelm Leibniz, who was the first to attempt a mathematical formulation from 1676 to 1689. Leibniz noticed that in many mechanical systems (of several masses, mi each with velocity vi) the quantity

was conserved. He called this quantity the vis viva or "living force" of the system. The principle represented an accurate statement of the conservation of kinetic energy in elastic collisions that was independent of the conservation of momentum.

However, many physicists at the time were unaware of this fact and, instead, were influenced by the prestige of Sir Isaac Newton in England and of René Descartes in France, both of whom advanced the conservation of momentum as a guiding principle. Thus the momentum:

was held by the rival camp to be the conserved vis viva. It was largely engineers such as John Smeaton, Peter Ewart, Karl Holtzmann, Gustave-Adolphe Hirn and Marc Seguin who objected that conservation of momentum alone was not adequate for practical calculation and who made use of Leibniz's principle. The principle was also championed by some chemists such as William Hyde Wollaston.

The French mathematician Émilie du Châtelet, who had a sound grasp of Newtonian mechanics, developed Leibniz's concept and, combining it with the observations of Willem 's Gravesande, showed that vis viva was dependent on the square of the velocities.

Members of the academic establishment such as John Playfair were quick to point out that kinetic energy is clearly not conserved. This is obvious to a modern analysis based on the second law of thermodynamics, but in the 18th and 19th centuries, the fate of the lost energy was still unknown. Gradually it came to be suspected that the heat inevitably generated by motion was another form of vis viva. In 1783, Antoine Lavoisier and Pierre-Simon Laplace reviewed the two competing theories of vis viva and caloric theory.  Count Rumford's 1798 observations of heat generation during the boring of cannons added more weight to the view that mechanical motion could be converted into heat. Vis viva began to be known as energy after Thomas Young first used the term in 1807.

The recalibration of vis viva to include the coefficient of a half, namely:

was largely the result of the work of Gaspard-Gustave Coriolis and Jean-Victor Poncelet over the period 1819–1839, although the present-day definition can occasionally be found earlier (e.g., in Daniel Bernoulli's texts).

The former called it the quantité de travail (quantity of work) and the latter, travail mécanique (mechanical work) and both championed its use in engineering calculation.

See also
Conservation of energy: Historical development
Élan vital
Kinetic energy
Orthogenesis
Potentiality and actuality
Vis-viva equation

Notes

References
 George E. Smith,  "The Vis Viva Dispute: A Controversy at the Dawn of Dynamics", Physics Today 59 (October 2006) Issue 10 pp 31–36.  (see also erratum)

Natural philosophy
Obsolete theories in physics
Mechanics
Thermodynamics
Gottfried Wilhelm Leibniz
History of thermodynamics

Vis viva


Giuseppe Marello (known as Joseph Marello in English; 26 December 1844 – 30 May 1895) was an Italian Roman Catholic prelate who served as the Bishop of Acqui from 1889 until his death and was also the founder of the Oblates of Saint Joseph. Marello served as an aide to the Bishop of Asti prior to his episcopal appointment after Pope Leo XIII named him to head the Acqui diocese; the pope had known Marello while a cardinal when the pair participated in the First Vatican Council more than a decade before. He became a proponent for the poor and destitute and never stopped rendering his assistance to those who needed it the most; this was something he undertook even in his childhood. Bishop Marello issued several pastoral letters that dealt with a range of issues such as catechism and organized one big pastoral visitation to visit all parishes in his diocese.

Marello's cause for sainthood resulted in his beatification on 26 September 1993 in Asti and his canonization less than a decade later on 25 November 2001 in Saint Peter's Square.

Life

Childhood and priesthood
Giuseppe Marello was born on 26 December 1844  on Bakers' Street in Turin to Vincenzo Marello and Anna Maria Viale, and he was baptized just hours later in the Corpus Domini church. He had a younger brother named Vittorio. His godparents were Chiaffredo Viale and Teresa Secco. He received his Confirmation on 15 August 1855 from the Bishop of Asti Filippo Artico. He was an altar server in his childhood, and he often invited the homeless to his home for food. His father was a friend of Giuseppe Benedetto Cottolengo.

Marello's mother died on 5 April 1848, and in 1852 his father decided to relocate with his children to San Martino Alfieri, where his paternal grandparents resided.

Marello began his studies for the priesthood on 31 October 1856, but his father wished him to continue with his education and take up a career in business. But in December 1863 Giuseppe contracted typhus and promised the Virgin Mary that if he survived he would continue his studies to become a priest. He recovered, and attributed the cure to Our Lady of Consolation. He continued on with his ecclesial studies in February 1864. At one stage he considered becoming a Carthusian monk, but the new Bishop of Asti, Carlo Savio, dissuaded him, suggesting that God had other plans for him. Marello underwent the clerical investiture on 9 January 1864, and received both the tonsure and all minor orders from Bishop Savio on 21 December 1867. He was made a subdeacon on 28 March 1868, and was elevated to the diaconate on 6 June 1868. Marello was ordained to the priesthood on 19 September 1868 with Savio again officiating. The new priest celebrated his first Mass on 20 September 1868 in San Martino Alfieri.

After his ordination, he became the private assistant to Bishop Savio at Asti on 21 October 1868. He served in that capacity until 1881. On 2 March 1880 he was named a Canon of the Asti Cathedral. He was also friends with Giovanni Bosco and Leonardo Murialdo. He attended the First Vatican Council with Bishop Savio and it was there that he met Cardinal Gioacchino Pecci – the future Pope Leo XIII – who praised the priest for his virtues and talents. He and Savio went to Rome on 21 November 1869 and were there until late July 1870; he even had the chance to meet Pope Pius IX. His father died on 17 May 1873. Later he took over an Asti retirement home to save it from being bankrupt and he soon became the spiritual director and catechist in his local diocese. On 14 March 1878 he founded the Oblates of Saint Joseph which would be dedicated to caring for the poor and educating children and adolescents as well as rendering assisting bishops in whatever capacities were required.

Episcopate
Pope Leo XIII appointed him Bishop of Acqui on 11 February 1889. The formal appointment as a bishop came on 11 February 1889 during a consistory for the elevation of new cardinals after having received word of his appointment in November 1888 (in the late morning) since the pope wanted to invest new bishops with the rochet at the consistory. From 5:30 to 6:15pm on 10 February he met with the pope and that evening had dinner with Cardinal Luigi Oreglia di Santo Stefano. He received his episcopal consecration on 17 February, from Cardinal Raffaele Monaco La Valletta in the Capuchin Santa Maria della Concezione dei Cappuccini in Rome. The co-consecrators were the Archbishop of Chieti Rocco Cocchia and the Archbishop of Damiata Ignazio Persico.

He visited all the parishes in his diocese and wrote six pastoral letters to his flock. He issued his first pastoral letter on the subject of peace on 31 May 1889 and issued another on 2 February 1890 regarding a pastoral visitation that he would undertake. From 13 April 1890 to 1895 he visited 143 individual parishes. On 16 December 1890 he received an honorary degree in sacred theology from the Theological College of Saint Thomas in Genoa, and then issued a third pastoral letter regarding penance on 13 January 1891. On 26 September 1891 he participated in a pilgrimage to Rome for the third centennial of the death of Aloysius Gonzaga and later on 4 February 1892 issued another pastoral letter on the subject of Christian education. Bishop Marello issued another one on 25 January 1893 regarding the profession of faith. From 14 to 28 February 1893 he went to Rome to celebrate the 50th anniversary of Pope Leo XIII's episcopal consecration though on 23 February made a detour to Naples to visit the Pompeii shrine. He issued another pastoral letter on catechism on 20 January 1894 and a final one on 8 February 1895 regarding missions and the propagation of the faith.

Death
Marello travelled to Savona, arriving on 26 May, to participate in a celebration of the third centennial of Philip Neri. He died of a cerebral hemorrhage on 30 May 1895.

Marello was due to leave a week after the centennial celebration, but wanted to offer his respects to Bishop Giuseppe Boraggini of the diocese of Savona (1879–1897), who was not there, and so Marello decided to stay longer in the town until Boraggini's return; this was on 27 May 1895, after he celebrated what would be his final Mass. Marello first went on a Marian pilgrimage in the town and then called on the bishop that evening; he was exhausted but accepted a dinner invitation. But as the bishop showed him the room where Pope Pius VII was once confined in he fainted and was rushed to a bed. The illness did not seem at all serious, so his aide telegrammed the Acqui diocese vicar-general to give word the illness would keep the bishop out of his see for a little while. But his acute headaches caused even the slightest noise to torment him. On 28 May his two doctors thought they saw an improvement that indicated he might soon be able to leave, but the bishop's condition deteriorated on 29 May, and grew worse around 4:30pm on 30 May, when he managed with difficulty to utter a few garbled and incoherent words.

The cerebral hemorrhage claimed his life at 6:00pm on 30 May. His funeral was celebrated on 1 June. Leo XIII said of his death at a general audience in Rome in 1891: "he was a gem among bishops". His remains were exhumed and relocated to his order's motherhouse on 30 June 1923. His order received diocesan approval on 18 March 1901 and papal approval from Pope Pius X on 11 April 1909.

Parish
The first parish church named after Giuseppe Marello was dedicated in Granite Bay, California, in the United States of America on 22 October 2011 at a celebration presided over by Bishop Jaime Soto along with the parish pastor Arnold Ortiz, .

Sainthood
The informative process for beatification opened in the Acqui diocese on 23 November 1924 and it concluded in April 1928 while another informative process was opened in Asti from 22 December 1924 and concluded in April 1928 much like the Acqui process; his spiritual writings and other collections received theological approval on 4 May 1937 and a supplementary process was held in Acqui from 1941 to 1942. The formal introduction to the cause came under Pope Pius XII on 28 May 1948 and Marello became titled as a Servant of God. An apostolic process was later held from 10 October 1948 to 21 April 1951 while the Congregation for Rites validated all previous processes in Rome on 17 March 1954. The Congregation for the Causes of Saints (C.C.S.) and their consultants met and approved the cause on 25 October 1977. The confirmation of Marello's model life of heroic virtue allowed for Pope Paul VI to title the late bishop as Venerable on 12 May 1978.

For Marello to be beatified one miracle needed to be approved – a healing that science could not explain. One such case was investigated in the diocese of its origin and it later received C.C.S. validation prior to a panel of medical experts approving it on 17 December 1992. Theologians concurred with the verdict on 19 February 1993 as did the C.C.S. themselves on 16 March 1993. Pope John Paul II approved the miracle on 2 April 1993 and presided over Marello's beatification in Asti on 26 September 1993. The miracle in question was the 1944 cure of the seminarian Aldo Falconetti who suffered from tubercular meningitis.

The second miracle that was investigated took place in Peru and was the simultaneous healing of the children Alfredo and Isilia Chávez León who were both cured from bronchopneumonia. The C.C.S. validated the diocesan process on 12 November 1999 and a medical panel of experts approved it on 13 April 2000; theologians also approved it on 3 July 2000 as did the C.C.S. on 20 November 2000. John Paul II issued his final approval to this miracle on 18 December 2000 and in a 13 March 2001 consistory scheduled the date. John Paul II canonized Marello in Saint Peter's Square on 25 November 2001.

References

Further reading
 Cartone, Giovanni Battista. Brevi memorie della vita di mons. Giuseppe Morello, vescovo d'Acqui e della con regazione da lui istituita. Asti: tip. Popolare, 1908.
 Rainero, Angelo (1937). Profilo di Mons. Giuseppe Morello, Vescovo d'Acqui, fondatore degli Oblati di S. Giuseppe. Asti: Scuola tip. S. Giuseppe, 1937.

External links

 Hagiography Circle
 Holy See
 Oblati di San Giuseppe
 Legatus
 Catholic Hierarchy

1844 births
1895 deaths
19th-century Italian Roman Catholic bishops
19th-century Christian saints
19th-century venerated Christians
Bishops of Acqui
Beatifications by Pope John Paul II
Canonizations by Pope John Paul II
Founders of Catholic religious communities
Italian Roman Catholic saints
Participants in the First Vatican Council
Clergy from Turin
Venerated Catholics

Joseph Marello


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Hornchurch High School is a mixed secondary school with academy status, located in the Hornchurch area of the London Borough of Havering, England. Until September 2018, it was known as 'The Albany School'.

The school converted to academy status on 1 August 2011. Previously it was a foundation school and Business and Enterprise College administered by Havering London Borough Council. The school continues to coordinate with Havering London Borough Council for admissions.

In January 2019 an Ofsted inspection report rated the school as 'Good'. This was despite the school achieving the best GCSE results in its history in 2012. The school has implemented a School Improvement Plan to address the findings of the report.

In June 2018, The Albany School became the first school in the UK to have a silent corridor policy.

In September 2018, the school was renamed to Hornchurch High School. Construction for a new two-storey building for the art and design, and technology departments, started in 2018. Of which is now used on a daily basis for the English department.

References

External links

Secondary schools in the London Borough of Havering
Academies in the London Borough of Havering
Hornchurch

Hornchurch High School


Chiococca alba is a species of flowering plant in the coffee family (Rubiaceae) native  to Florida and the extreme southern tip of Texas in the United States, Bermuda, Mexico, Central America, the Caribbean, the Galápagos, and tropical South America. Common names include David's milkberry, West Indian milkberry, cahinca and West Indian snowberry. The specific epithet, alba, means "white" in Latin and refers to the color of its fruits.

Description
West Indian milkberry is an evergreen woody vine or scrambling shrub that often grows on other vegetation and may reach a height of . The opposite, simple leaves are  long and may be elliptic to ovate or broadly lanceolate in shape. Yellow, bell-shaped flowers up to  in length appear throughout the year on racemes or panicles of six of to eight.  The fruit is a white drupe  in diameter that generally contains two dark brown seeds.

Taxonomy
Lonicera alba was described in 1753 by Carl Linnaeus.  It was moved to Chiococca in 1893 by A. S. Hitchcock, and is considered the type species of that genus. Stewardson Brown described the Bermuda population of the plant as a new species, C. bermudiana, in 1909 due to its lighter green and larger leaves, larger berries, and wider and longer pedicels. Many authorities consider C. bermudiana a synonym of C. alba.

Uses
Chiococca alba is sometimes cultivated as an ornamental for its dark green, evergreen foliage and white drupes. It is used in espalier and grown on trellises.  The roots have several uses in herbal medicine, including as a laxative, diuretic, emetic, and antidiarrhoeal. The plant was sold commercially in Europe and the United States for those purposes at one time.

References

External links

Chiococceae
Plants described in 1893
Flora of Texas
Flora of Florida
Flora of Mexico
Flora of Southern America
Medicinal plants of Central America
Antidiarrhoeals
Medicinal plants of North America
Medicinal plants of South America

Chiococca alba


Ben Power is a British dramaturg and playwright. Since 2010 he has been an associate director of the National Theatre.

He studied English at Cambridge University. He often collaborates with Rupert Goold and his Headlong company. He was dramaturg and Literary Associate on A Disappearing Number for Complicite, which won the 2007 Evening Standard, Critics' Circle and Olivier awards for Best Play.

In 2011 he wrote the adaptation of Henrik Ibsen's epic Emperor and Galiean for the National Theater. He also participated that year in the Bush Theatre's project Sixty Six Books, for which he wrote a piece based on a book of the King James Bible.

Since it opened in 2013 he has overseen the National Theatre's temporary space, The Shed. His new version of Euripides' Medea, starring Helen McCrory in the eponymous role, ran at the National Theatre from July to September 2014.

In 2015 he was appointed deputy artistic director of the National Theatre; the role had not previously existed. Since that appointment he has condensed three works by D. H. Lawrence into a single play, presented as Husbands and Sons in the National's Dorfman theatre.

References

Living people
Year of birth missing (living people)
British dramatists and playwrights
British male dramatists and playwrights
Tony Award winners

Ben Power


Sorrell and Son is a 1934 British drama film directed by Jack Raymond and written by Lydia Hayward. The film stars H. B. Warner, Margot Grahame, Peter Penrose, Hugh Williams and Winifred Shotter. It was made by the producer Herbert Wilcox at British and Dominion Elstree Studios. It is based on the 1925 novel of the same title by Warwick Deeping. A silent version had previously been released in 1927, also starring Warner.

The film was released on 29 May 1934, by United Artists. It was actor Louis Hayward's final English film before relocating to America, where he had a successful acting career for many years.

Plot
 When Captain Sorrell returns home from the war, his wife Dora leaves him for another man. Despite considerable hardship, the captain devotes his life to bringing up his young son Kit, who becomes the object of his devotion. Eventually, the boy grows up to have a successful career as a doctor, and the captain lives long enough to see him happily married.

Cast
H. B. Warner as Captain Stephen Sorrell
Margot Grahame as Mrs. Dora Sorrell
Peter Penrose as Kit Sorrell as a Child
Hugh Williams as Kit Sorrell as an Adult
Winifred Shotter as Molly Pentreath
Ruby Miller as Mrs. Palfrey
Evelyn Roberts as Mr. Roland
Donald Calthrop as Dr. Richard Orange
Arthur Chesney as Mr. Porteous
Wally Patch as Buck
Hope Davy as Ethel
Louis Hayward as Duncan

Critical reception
The New York Times wrote "Warwick Deeping's novel, Sorrell and Son, which was produced as a silent film about seven years ago, is now to be seen at the Mayfair in talking-picture form. It was made by the British and Dominions concern under the supervision of Herbert Wilcox. It gives a faithful transcription...but in an episodic fashion, which often causes the story to be somewhat abrupt in its development. H.B. Warner, who acted Captain Sorrell in the mute edition, again plays the rôle in the current offering; and if his acting is not always as restrained as one might wish, it is frequently affecting. And after all, the author himself piled on the agony, a fact which gives both Mr. Warner and Mr. Wilcox an excuse to overemphasize the depiction of the hardships and misfortunes of the ex-British officer. Although there were disappointing spots in the Brenon film, its continuity was infinitely better than the present work, and also the silent production had the advantage of many impressive glimpses of London, the upper reaches of the Thames and the English countryside. Admitting that Mr. Wilcox gives an occasional flash of a charming country town, there are not enough of such views...The tragic note in the end is touched upon with laudable reticence";. TV Guide noted "Warner is nearly perfect in his portrayal of the broken man who refuses to give in, although choppy editing hinders the overall effect."

References

External links

1934 films
British black-and-white films
Films directed by Jack Raymond
United Artists films
1934 drama films
British drama films
Films based on British novels
British and Dominions Studios films
Films shot at Imperial Studios, Elstree
1930s English-language films
1930s British films

Sorrell and Son (1934 film)


Eric Marshall McLuhan (19 January 1942 – 18 May 2018) was a communications theorist, son of Marshall McLuhan.

Biography
Eric McLuhan was the eldest of Marshall McLuhan's six children. He received his BSc in communications from Wisconsin State University in 1972 and his M.A. and PhD in English Literature from the University of Dallas in 1980 and 1982. In 2007, he received the Neil Postman Award for Career Achievement in Public Intellectual Activity from the Media Ecology Association. In 2011, the University of St. Michael's College in Toronto, Canada awarded him an L.L.D. of Sacred Letters.

Eric McLuhan coined the term 'Media ecology' while teaching at Fordham University in 1967–68 with his father Marshall McLuhan. According to Eric: "Media Ecology is a term I invented when we were at Fordham. I discussed it with Postman and he ran with it." 'Interview with Eric McLuhan' [Laureano Ralon, 2010]

Marshall and Eric McLuhan co-authored the books Laws of Media: The New Science (1990), Media and Formal Cause (2011), and Theories of Communication (2011). According to McLuhan associate Dean Motter, Eric also collaborated with his father on some books as a ghostwriter.

His teaching experiences were in the McLuhan Program in Culture and Technology at the University of Toronto and with the McLuhan Program International. He was Director of Media Studies at the Harris Institute for the Arts in Toronto for 17 years. Prior to that he taught and tutored at York University, Dawson College and Ontario College of Art. Likewise, he was a founding partner at McLuhan and Davies Communications. He also performed the original Fordham Experiment.

McLuhan was the author of Electric Language (1998), The Role of Thunder in Finnegans Wake (1997) and The Sensus Communis, Synesthesia, and the Soul: An Odyssey (2015). He was also editor of the journal McLuhan Studies and has overseen several collections of his father's work: The Book of Probes (2011), Marshall McLuhan Unbound (2005, with Terrence Gordon), The Medium and the Light (2010); and the co-editor of Essential McLuhan (1997, with Frank Zingrone).
Recent work included a collaboration with mime Wayne D. Constantineau, produced in a series called The Human Equation (BPS Books), which curiously included a board game. Also forthcoming is: The Dance of the Ages: Egyptian Art of the Old Kingdom and Its Relevance to the Twenty-First Century, Cambridge Scholars Press.

He lived in Ontario, Canada, continuing in retirement to work on new books, projects & collections, his father's works, his own and with collaborators.

He died in Bogotá, a day after delivering the inaugural speech for the Doctorate in Communication at University of La Sabana.

List of works
City as Classroom (with Marshall McLuhan, Kathryn Hutchon), 1977
Laws of Media: The New Science (with Marshall McLuhan), U of Toronto Press, 1988
The Role of Thunder in Finnegans Wake, U of Toronto Press, 1997
Electric Language: Understanding the Present, Stoddart, 1998
The Human Equation, Book I: The Constant in Human Development and Culture from Pre-Literacy to Post-Literacy (with W. D. Constantineau), BPS Books, 2010
Media and Formal Cause (with Marshall McLuhan), NeoPoeisis Press, 2011
Theories of Communication (with Marshall McLuhan), Peter Lang, 2011
The Human Equation, Book II: The Science of Investigation (with W. D. Constantineau), BPS Books, 2011
The Human Equation, Book III: Know Thyself: Action and Perception (with W. D. Constantineau), BPS Books, 2012
The Human Equation, Book IV: Mime and Media I (with W. D. Constantineau), BPS Books, 2016 [Forthcoming]
The Human Equation, Book V: Mime and Media II (with W. D. Constantineau), BPS Books, 2016 [Forthcoming]
Cynic Satire, Cambridge Scholars Publishing, 2015
The Sensus Communis: Synesthesia, and the Soul, BPS Books, 2015
Editor
Essential McLuhan (with F. Zingrone), Stoddart, 1995
Who Was Marshall McLuhan? (with F. Zingrone, W. Constantineau), Stoddart, 1996
The Medium and the Light: Writings on Religion by Marshall McLuhan, (With Jacek Schlarek) Stoddart, 1998
The Book of Probes (with W. Kuhns), Gingko Press, 2004
McLuhan Unbound, Gingko Press, 2005

See also
Tetrad of media effects

References

External links
University of Toronto: Marshall McLuhan Studies: About Eric McLuhan
Eric McLuhan homepage
The New Nomads: Eight Characteristics of the Electric Mass Audience by Eric McLuhan
Eric McLuhan in conversation with Laureano Ralón. Figure/Ground. August 1st, 2010

1941 births
2018 deaths
20th-century Canadian male writers
20th-century Canadian non-fiction writers
21st-century Canadian male writers
21st-century Canadian non-fiction writers
Marshall McLuhan
Mass media theorists
Communication scholars
Canadian Roman Catholics
Wisconsin State University alumni
Mass media scholars
Rhetoric theorists
American educational theorists

Eric McLuhan