The Galion Inquirer is an American daily newspaper published in Galion, Ohio. It is owned by AIM Media Midwest.

In addition to Galion, the newspaper circulates in Crestline and Iberia. Ohio Community Newspapers also owns several weekly newspapers in nearby communities, including the Bellville Star of Bellville, Knox County Citizen of Fredericktown and the Morrow County Sentinel & Independent of Mount Gilead.

The Inquirer and its sister weeklies were owned by Hirt Publishing of Bellevue, Ohio, until August 2005, when they were purchased by Brown Publishing Company.

Brown, a Cincinnati-based family business, declared bankruptcy and was reconstituted as Ohio Community Media in 2010.  The company, including the Inquirer, was purchased for an undisclosed sum in 2011 by Philadelphia-based Versa Capital Management.

In 2012 Versa merged Ohio Community Media, the former Freedom papers it had acquired, Impressions Media, and Heartland Publications into a new company, Civitas Media. Civitas Media sold its Ohio papers to AIM Media Midwest in 2017.

References

External links
 Galion Inquirer website

Newspapers published in Ohio
Crawford County, Ohio
Morrow County, Ohio
1890 establishments in Ohio

Galion Inquirer


Sir Charles Wyville Thomson  (5 March 1830 – 10 March 1882) was a Scottish natural historian and marine zoologist. He served as the chief scientist on the Challenger expedition; his work there revolutionized oceanography and led to his being knighted.

Life
Thomson was born at Bonsyde, in Linlithgow, West Lothian, on 5 March 1830, the son of Andrew Thomson, a surgeon in the service of the East India Company, and his wife Sarah Ann Drummond Smith. He was baptised Wyville Thomas Charles Thomson, but changed his name formally upon being knighted in 1876.

He was educated under Charles Chalmers at Merchiston Castle School, then from 1845 studied medicine at the University of Edinburgh graduating with an MD. However, his focus turned from medicine to natural science, and he joined the Botanical Society of Edinburgh in 1847, and soon after became secretary to the Royal Physical Society of Edinburgh. In 1850 he was attending the botany class of John Hutton Balfour at the University.

In 1850 he was appointed lecturer of botany, and in 1851 professor of botany, at the University of Aberdeen. In 1853 he became a professor of natural history in Queen's College, Cork, Ireland, succeeding Professor Hincks. A year later he was nominated to the chair of mineralogy and geology at the Queen's University of Belfast.

In 1855 he was elected a Fellow of the Royal Society of Edinburgh, his proposer being his former tutor, John Hutton Balfour. He served as the society's vice president from 1877 to 1882. He was elected a Fellow of the Royal Society of London in 1869.

In 1860 was transferred to the chair of natural history at the same institution. In 1868 he assumed the duties of professor of botany at the Royal College of Science, Dublin, and finally in 1870 he received the natural history chair at the University of Edinburgh. Here he taught Arthur Conan Doyle.

In 1871–72 he served as President of the Botanical Society of Edinburgh.

Interests
Thomson is remembered for his studies of the biological conditions of the deep seas. Being interested in crinoids, and prompted by the results of the dredgings of Michael Sars in the deep sea off the Norwegian coasts, he persuaded the Royal Navy to grant him use of  and  for deep sea dredging expeditions in the summers of 1868 and 1869. They showed that animal life existed down to depths of 650 fathoms (1200 m), that all marine invertebrate groups are present at this depth, and that deep-sea temperatures are not as constant as had been supposed, but vary considerably, and indicate oceanic circulation. These results were described in The Depths of the Sea, which he published in 1873.

Challenger expedition

The remarkable hydrographic and zoological results which Thomson had demonstrated, in addition to the growing demands of ocean telegraphy, soon led to the Royal Navy to grant use of  for a global expedition. Wyville Thomson was selected as chief scientist, and the ship sailed on 23 December 1872.

Aftermath
The Challenger expedition was deemed a great success, and on his return Thomson received a number of academic honours, as well as a knighthood. In 1877 he published in two volumes The Voyage of the ChallengerThe Atlantic, a preliminary account of the results of the voyage. He spent the next two years working on administrative duties connected with the publication of the full monograph of the voyage. Thomson had a highly strung mentality, and his health was generally poor throughout his life. He found dealing with publishers in the course of completing the full reports of the voyage to be enormously stressful. In 1879 he ceased to perform his university duties, gave up overseeing the reports of the expedition in 1881 (after publishing the introduction to the zoological series in 1880), then took to his bed and died a broken man at Bonsyde on 10 March 1882. Thomson's friend and colleague Sir John Murray took over the publication of the reports; they eventually spanned 50 volumes, the last of which was issued in 1895.

Thomson is commemorated in the stained glass window above the altar in St. Michael's Parish Church, Linlithgow and his headstone is in the churchyard. In addition the Wyville Thomson Ridge in the North Atlantic Ocean is named after him.

Evolution
Thomson had criticised natural selection, stating it was not enough to explain the evolution of species. Replying in the Nature journal, Charles Darwin commented that "I am sorry to find that Sir Wyville Thomson does not under stand the principle of natural selection, as explained by Mr. Wallace and myself... Can Sir Wyville Thomson name any one who has said that the evolution of species depends only on natural selection?"

Publications

Family
In 1853 he married Jane Ramage Dawson. They were parents to Frank Wyville Thomson  (1860–1918).

Taxon named in his honor
The Pallid sculpin, Cottunculus thomsonii (Günther, 1882) is named after him.

See also
 European and American voyages of scientific exploration

References

Further reading

External links

1830 births
1882 deaths
19th-century Scottish botanists
19th-century British zoologists
People from Linlithgow
People from West Lothian
People educated at Merchiston Castle School
Alumni of the University of Edinburgh
Academics of the University of Aberdeen
Academics of Queens College Cork
Academics of Queen's University Belfast
Academics of the University of Edinburgh
Knights Bachelor
Royal Medal winners
Fellows of the Royal Society of Edinburgh
Fellows of the Royal Society
Members of the Royal Irish Academy
Fellows of the Geological Society of London
Fellows of the Linnean Society of London
Fellows of the Zoological Society of London
Scottish explorers
Scottish geologists
Scottish knights
Scottish marine biologists
Marine zoologists
19th-century Scottish medical doctors
Scottish naturalists
Scottish non-fiction writers
Scottish travel writers
Scottish zoologists

Charles Wyville Thomson


Jacques Erwin (born Herwin Frédéric Roger Follot; 22 December 1908 – 7 April 1957) was a French film and stage actor. Erwin was born in Paris, France. He was known for his roles in Remontons les Champs-Élysées (1938), Les cinq gentlemen maudits (1931), and Katia (1938). He died on April 7, 1957 in Saint-Tropez, Var, France.

Filmography

 1931: Moon Over Morocco by Julien Duvivier as Midlock
 1931: Tossing Ship by Jean de La Cour as an officier
 1933: L'atroce menace by Christian-Jaque
 1933: Vilaine histoire by Christian-Jaque
 1934: Liliom by Fritz Lang as the suicidé
 1934: Lui ou elle by Roger Capellani
 1934: Perfidie by Roger Capellani
 1935: Stradivarius by Géza von Bolváry as an officer
 1936: La brigade en jupons by Jean de Limur as Mr. Vilette
 1936: J'arrose mes galons by René Pujol and Jacques Darmont
 1936: Street of Shadows by G. W. Pabst
 1937: The Red Dancer or La Chèvre aux pieds d'or by Jean-Paul Paulin
 1937: Ramuntcho by René Barberis as Arrochkoa
 1937: White Nights in Saint Petersburg by Jean Dréville as colonel Toukatchewsky
 1938: The Corsican Brothers by Géo Kolber
 1938: Katia by Maurice Tourneur as Trubetzkoïy
 1938: La maison du maltais de Pierre Chenal as Laurent
 1938: Remontons les Champs-Elysées by Sacha Guitry and Robert Bibal as Louis XIV young and the duke of Montpensier 1939: Nine Bachelors by Sacha Guitry as the duke Julien of Bénéval
 1939: There's No Tomorrow by Max Ophüls
 1940: L'An 40 by Fernand Rivers as Jacques
 1940: The Marvelous Night by Jean-Paul Paulin as the Le forgeron
 1940: Un chapeau de paille d'Italie by Maurice Cammage as Emile
 1941: Les petits riens by Raymond Leboursier as Alceste
 1943: La Rabouilleuse by Fernand Rivers as Maxime Gillet
 1947: Capitaine Blomet by Andrée Feix as Mr. de Cugnac
 1947: Les jeux sont faits by Jean Delannoy as Jean Aguerra
 1947: La Grande Volière by Georges Peclet as the colonel
 1949: Forbidden to the Public by Alfred Pasquali as Hervé Montagné
 1950: Garou-Garou, le passe-muraille by Jean Boyer as Gaston the stepbrother
 1951: Gibier de potence by Roger Richebé
 1953: L'Étrange Désir de monsieur Bard by Geza Radvanyi as l'huissier du casino
 1955: Marguerite de la nuit by Claude Autant-Lara as the tenor

 Theatre
 1934: Une femme libre by Armand Salacrou, directed by Paulette Pax, Théâtre de l'Œuvre
 1935: La Complainte de Pranzini et de Thérèse de Lisieux by Henri Ghéon, directed by Georges Pitoëff, Théâtre des Mathurins
 1936: Elizabeth, la femme sans homme by André Josset, directed by René Rocher, Théâtre du Vieux-Colombier
 1937: Victoria Regina by Laurence Housman, directed by André Brulé, Théâtre de la Madeleine
 1938: Victoria Regina by Laurence Housman, directed by André Brulé, Théâtre des Célestins
 1945: L'Autre Aventure by Marcel Haedrich, directed by Jacques Erwin, Théâtre l'Apollo
 1948: Interdit au public by Roger Dornès and Jean Marsan, directed by Alfred Pasquali, Comédie-Wagram
 1950: Mon bébé by Maurice Hennequin after Baby mine by Margaret Mayo, directed by Christian-Gérard, Théâtre de la Porte-Saint-Martin
 1951: Je l'aimais trop by Jean Guitton, directed by Christian-Gérard, Théâtre Saint-Georges
 1953: Les Pavés du ciel by Albert Husson, directed by Christian-Gérard, Théâtre des Célestins
 1955: Un monsieur qui attend'' by Emlyn Williams, directed by Pierre Dux, Comédie-Caumartin

References

External links

French male stage actors
French male film actors
Male actors from Paris
1908 births
1957 deaths

Jacques Erwin


The Yakima Park Stockade Group, also known as North and South Blockhouses, Museum, and Stockade at Sunrise, is a building complex consisting of four log buildings at the Sunrise Visitors Center area in the northeast part of Mount Rainier National Park.  The complex is architecturally significant as a particularly fine example of rustic frontier log architecture. The first of the blockhouses and the stockade were built in 1930, while the second blockhouse followed in 1943. It was declared a National Historic Landmark in 1987. It is in turn part of the Mount Rainier National Historic Landmark District, which encompasses the entire park and which recognizes the park's inventory of Park Service-designed rustic architecture.

Design and construction
The stockade complex was designed by architect A. Paul Brown and landscape architect Ernest A. Davidson of the National Park Service. The design concept originated with Davidson, who was inspired by early structures erected by settlers against the possibility of Indian raids. Stone came from a rockslide about a mile away, and the white pine for framing and siding came from the area of the White River, about twelve miles from Yakima Park. Davidson had mixed feelings about the development, commenting that the location was less attractive than it had been before it was developed, but was still far superior to other developed areas of the park that had grown with no plan or regulation.

Description
The south blockhouse was built first, in 1930. While it appears to be constructed of logs, it is a wood-frame structure with log siding. The square two-story building has a battered stone foundation wall extending to sill level, which is overhung by the second floor. The south blockhouse housed administrative and interpretation services for the Yakima Park area. The south blockhouse initially contained two administrative offices on the first floor, as well as a kitchen, dining room and living room for staff. The upper level included six bedrooms and two bathrooms. The Stockade is a vertical log fence built in the 1930s that hid a mess hall, since demolished, and which now conceals a split-face concrete block water treatment building built in 1985. Work on the visitor center and the north blockhouse began in 1939, and was completed in 1943, delayed by funding problems. The north blockhouse resembles the south blockhouse, with greater attention to stonework. The north blockhouse houses seasonal park employees. The visitor center is set between and behind the blockhouses, with a view of Mount Rainier through large south-facing windows. The building was previously known as the "campers' shelter" and the Museum.  The visitor center is built of logs, with an overhanging second story, but with less of an overhang than the blockhouses. All of the structures have hipped roofs clad with cedar shingles.

References

Sources

External links

Historic district contributing properties in Washington (state)
Buildings and structures in Mount Rainier National Park
Buildings and structures in Pierce County, Washington
Government buildings on the National Register of Historic Places in Washington (state)
Residential buildings on the National Register of Historic Places in Washington (state)
National Historic Landmarks in Washington (state)
Historic American Buildings Survey in Washington (state)
National Park Service rustic in Washington (state)
National Register of Historic Places in Mount Rainier National Park

Yakima Park Stockade Group


Geo Dumitrescu (born Gheorghe Dumitrescu; May 17, 1920 – September 28, 2004) was a Romanian poet and translator.

Born in Bucharest, his parents were Vasile Oprea (who changed his name to Vasile Dumitrescu), a craftsman and owner of a small shoe store and workshop, and his wife Aurelia (née Buiculescu). From 1930 to 1939, he attended Great Voivode Mihai High School in his native city. From 1939 to 1944, he studied at the literature and philosophy faculty of the University of Bucharest, but did not take his graduating examination. He made his debut in December 1939, with the poem "Cântec", which appeared in Cadran magazine under the pen name Vladimir Ierunca; from 1939 to 1940, he formed part of the circle surrounding the magazine. He started and led Albatros magazine in 1941, and headed a literary group under its name from 1941 to 1943. He also headed Gândul nostru magazine in 1942, but this was shut down by the censors of the Ion Antonescu regime, as was Albatros. His first small book of poetry, Aritmetică, appeared in the pages of the latter magazine in 1941, under the pen name Felix Anadam. He was an editor at Timpul newspaper from 1942 to 1944, at the George Ivașcu-led Vremea, and from 1944 to 1950, at N. D. Cocea's Victoria. He also worked as director of the National Theater Craiova. Publications that ran his work include Prepoem, Tribuna tineretului, Curentul literar, Viața Românească, Revista Fundațiilor Regale, Veac nou, Scânteia tineretului, Tinerețea, Orizont, Tribuna poporului, Meridian and România Liberă.

Under the early communist regime, he was editor and then assistant editor-in-chief of Flacăra magazine from 1947 to 1950; he then headed the Cluj-based Almanahul literar from 1950 to 1952, replacing Miron Radu Paraschivescu. From 1952 to 1953, he edited the Bicaz Zorile socialismului, a newspaper for construction workers; between 1953 and 1954, he held a similar position at Iașul nou. From 1954 to 1963, he contributed to Urzica and to Luceafărul, while at Editura Cartea Rusă, he translated Soviet lyric poetry and helped put together lyric anthologies. From 1958 to 1959, he returned to writing poetry. In 1967, he was named editor-in-chief of Gazeta literară, while from 1968 to 1970, he coordinated the first editions of România Literară. In 1966, he became secretary of Romania's PEN Club. During the late 1960s, he submitted work for Contemporanul, Gazeta literară, Luceafărul, România Literară, Steaua, Tribuna and Viața Românească, and managed a celebrated letters to the editor section that appeared in the first four, as well as in Flacăra.

His second book, Libertatea de a trage cu pușca, appeared thanks to Petru Comarnescu in 1946, although it had been submitted to Editura Prometeu under the title Pelagra in 1943; it was awarded the prize for young writers from Editura Fundațiilor Regale. His following books appeared at substantial intervals: Aventuri lirice (1963), Nevoia de cercuri (1966); his Jurnal de campanie (1974), Africa de sub frunte (1978) and Versuri (1981) are weighty anthologies of his prior work. On the other hand, he was a prolific translator, sometimes in collaboration, of Rafael Alberti, Eduardas Mieželaitis, Romain Gary, Irving Stone and Curzio Malaparte. In 1993, following the Romanian Revolution, he was elected a corresponding member of the Romanian Academy. In 2000, his complete and definitive verse work appeared as Poezii. In 1967 and 1968, he authored an anthology of Romanian translations of Charles Baudelaire's Les Fleurs du mal, in two separate versions. He won the Romanian Writers' Union's prize in 1968 and 1999.

Presence in English language anthologies
 Something is still present and isn't, of what's gone. A bilingual anthology of avant-garde and avant-garde inspired Rumanian poetry, (translated by Victor Pambuccian), Aracne editrice, Rome, 2018.
 2019 -Testament - 400 Years of Romanian Poetry/400 de ani de poezie românească - Minerva Publishing 2019 - Daniel Ioniță (editor and principal translator) assisted by Daniel Reynaud, Adriana Paul and Eva Foster.
 2020 - Romanian Poetry from its Origins to the Present - bilingual edition - Daniel Ioniță (editor and principal translator) with Daniel Reynaud, Adriana Paul and Eva Foster - Australian-Romanian Academy Publishing - 2020 -  ;

Notes

1920 births
2004 deaths
Writers from Bucharest
Romanian male poets
Romanian newspaper editors
Romanian magazine editors
Romanian magazine founders
Romanian theatre managers and producers
Romanian translators
Romanian anthologists
Corresponding members of the Romanian Academy
20th-century Romanian poets
20th-century translators
România Literară editors

Geo Dumitrescu


Wilhelm Kolle (born 2 November 1868 in Lerbach near Osterode am Harz, died 10 May 1935) was a German bacteriologist and hygienist. He served as the second director of the Royal Institute for Experimental Therapy, succeeding its founder, the Nobel laureate Paul Ehrlich. He was also the original author, with Heinrich Hetsch, of the famous book Experimental Bacteriology, one of the most authoritative works in microbiology in the first half of the 20th century.

Following studies of medicine at the universities of Göttingen, Halle and Würzburg, he became an assistant to Robert Koch at the Institut für Infektionskrankheiten (Institute for Infectious Diseases) in Berlin (1893–97). In 1897–98 he performed research of rinderpest and leprosy in South Africa, and in 1900, on behalf of the Egyptian government, studied rinderpest in Sudan.

In 1901 he became departmental head at the Institut für Infektionskrankheiten, followed by an appointment as professor of hygiene and bacteriology at the University of Bern (1906). As a military physician and hygienist during World War I, he was highly successful in vaccination against diphtheria and cholera. In 1917, he became director of the Royal Institute for Experimental Therapy and of the Georg Speyer House in Frankfurt am Main.

Kolle made numerous contributions in the fields of serology, microbiology and chemotherapy. He is credited with the development of an anti-meningococcus serum, as well as a vaccine against rinderpest. He introduced an improved Salvarsan preparation for treatment of syphilis, and in 1896 developed a heat-inactivated cholera vaccine that was used extensively during the 20th century.

He was the father of the painter Helmut Kolle (1899–1931).

Selected works
 Handbuch der pathogenen Mikroorganismen – with August von Wassermann (1866-1925); Jena, 1902-1909, Fischer, Jena, 1902-1904 (Vol. 1-4), 1907-1909 (2 supplementary volumes). The third edition (1928-1931) published by Kolle, Rudolf Kraus and Paul Uhlenhuth - (Manual of pathogenic microorganisms).
 Lehrbuch der klinischen Untersuchungsmethoden... – with Albert Eulenburg (1840-1917) and  Wilhelm Weintraud (1866-1920) / Berlin : Urban et Schwarzenberg, 1904-1905 - (Textbook of clinical research methods).
 Die experimentelle Bakteriologie und die Infektionskrankheiten mit besonderer Berücksichtigung der Immunitätslehre : ein Lehrbuch für Studierende, Ärzte und Medizinalbeamte (with Heinrich Hetsch) / Berlin : Urban und Schwarzenberg, 1906 – (Experimental bacteriology and infectious diseases with particular reference to the immunity doctrine : a textbook for students, doctors and medical officials).

References

External links
 Deutsche Biographie (biography)

German bacteriologists
1935 deaths
1868 births
Hygienists
Paul Ehrlich Institute people
Academic staff of the University of Bern
German immunologists
German military doctors
German military personnel of World War I
People from Osterode (district)
People from the Province of Hanover
German inventors

Wilhelm Kolle


Gwen van Poorten (; born November 17, 1989) is a Dutch presenter, working for the Dutch public broadcasting association BNN.

Career
Van Poorten started her career in 2012 as VJ for Dutch television network Xite.
As of 2014, she has stopped working for Xite and became a presenter for the Dutch television programs De Social Club and Spuiten en Slikken.
She also appears on the 3FM radio station as a sidekick in Barend en Wijnand and sometimes copresents Dumpertreeten on the Dutch video and photo sharing site Dumpert .

References

Dutch television presenters
Dutch women television presenters
1989 births
Living people
People from Veghel
21st-century Dutch women

Gwen van Poorten


Larry Dell Alexander (born May 30, 1953) is an American artist, writer and Bible teacher from Dermott, Arkansas. Alexander is best known for his detailed "pen and ink" drawings, and his paintings. He is also known for his painting of a "Clinton Family Portrait" oil painting which he gave to U.S. President Bill Clinton in 1995 while he was still in office. It is now a part of the Clinton Presidential Library permanent collection in Little Rock, Arkansas. He is also known for the popular "Arkansas Schools Tours" that he did in the state of Arkansas from 1996 to 2006 to inspire children to pursue their goals in art and education. As a bible teacher, he has written several bible study books based on New Testament and Old Testament books of the Bible, and has also created many bible related drawings and paintings. In recent years he is perhaps better known for his writings and teachings on the Bible

Early life and career
After graduating from Dermott High School in May 1971, Alexander moved to Pine Bluff, Arkansas, where he studied architecture at Pines Vocational Technical School, which is now Southeast Arkansas College. One of his earliest series of paintings, the "Dermott Series", depicted his childhood memories of growing up in Dermott,Arkansas. Six of those paintings are now a part of the permanent collection at the Arts and Science Center for Southeast Arkansas in Pine Bluff, Arkansas. His career as a professional artist began when he created several lines of greeting cards in 1991. He called his first line of cards "The Expressions Line", but did not trademark the name. As a result, Hallmark Cards now has used the name on a line of their cards since 1997. His greeting cards are not tied to the Hallmark line in any way. Between 1991 and 1994 he created many drawings, including "Renetta", "Girlfriends", "Cowboy Fiddler", "Young Kennedys", and "Roundup". In 1999 Alexander painted his "Detroit Series", a series of paintings of many sites in Detroit, Michigan. The paintings were first shown at the American Black Artist Institute in Detroit.

In May 1998 Alexander introduced his "Delta Series", of paintings during his annual "Arkansas Schools Tour". The tour was made bigger that year to include stops in Greenville, Mississippi and Memphis, Tennessee. The "Delta series" included paintings of scenes in the Mississippi Delta region of the United States from Monroe, Louisiana to Memphis, Tennessee. It includes a painting of Graceland, Elvis Presley's former home, the "Greenville Courthouse" in Greenville, Mississippi, a painting of the famous "Beale Street" in Memphis, and his painting of a "Cotton Farm" among others. Alexander's most popular series of drawings, "The Sixties Series" has been shown in schools, libraries, and art galleries in several cities since it was completed in 1993. It is made up of drawings of well known people and events of the 1960s, such as the "Selma to Montgomery marches" of 1965, and drawings of Martin Luther King Jr., Lyndon Johnson, Malcolm X, Medgar Evers and Rosa Parks. This series also has drawings about the Vietnam War.
Alexander is also a devout Christian who teaches the bible at his church. He has taught Christianity for several years and he also teaches through his books, and online "Weekly Sunday School Lesson" blog, and his online "Book by Book Bible Study" blog. Alexander and his wife, Patricia, live in Texas. They have four children.

References

Other websites

Other websites
 Official website
 Art for the ages
 Weekly Sunday school lesson
 Larry D. Alexander Book by Book Bible Study

Living people
1953 births
Writers from Arkansas
Writers from Texas
People from Pine Bluff, Arkansas

Larry D. Alexander


Ransom Wilson (born 25 October 1951 in Tuscaloosa, Alabama) is an American flutist, conductor, and educator.

He currently is an Artist of the Chamber Music Society of Lincoln Center, Artistic Director and Conductor of the Le Train Bleu ensemble, Music Director of the Redlands Symphony, and he performs concerts and recitals in notable venues worldwide.

Wilson was Professor of Flute at Yale School of Music and is a frequent master class guest artist.

His many honors include the New York Times Foundation Alabama Prize (1988); the Republic of Austria's Award of Merit in Gold in recognition of his efforts on behalf of Mozart's music in America (1992); induction into the Alabama Music Hall of Fame (1993); an honorary doctorate from the University of Alabama (2006); the Inspiring Yale Award for excellence in teaching from the School's Graduate and Professional Student Senate (2015); and a Lifetime Achievement Award from the National Flute Association (2020).

Education and early career
 Ransom Wilson attended the North Carolina School of the Arts, receiving this high school diploma in 1969, before entering the Bachelor of Music program at The Juilliard School.  After graduation from Juilliard in 1973, he spent a year in Paris as a private student of Jean-Pierre Rampal.

In addition to Jean-Pierre Rampal, Wilson's other flute teachers have included Alain Marion, Severino Gazzelloni, Julius Baker, Christian Lardé, Philip Dunigan, and Arthur Lora.

In 1976 he gave his official debut concert in New York City, with Rampal as his guest artist. The New York Times review hailed him as "an exceptional virtuoso, as he has proved before, and his bravura talents served him well… he showed an interesting command of the long melodic line and use of rubato… beautifully phrased… this was great fun."

An exclusive recording contract with Angel/EMI followed soon thereafter, along with extensive performances all over the world.

His private conducting studies began with Roger Nierenberg in 1979 and later included James Dixon, Otto-Werner Mueller, and Leonard Bernstein.

Solo flutist
Since his official New York debut in 1976, Ransom Wilson has performed in the world's premier concert venues and with such first-rate ensembles as Chicago Symphony Orchestra, Philadelphia Orchestra, San Francisco Symphony Orchestra, Saint Paul Chamber Orchestra, Houston Symphony, Los Angeles Chamber Orchestra, Orchestra of St. Luke's, Orpheus Chamber Orchestra, Mostly Mozart Festival (Lincoln Center for the Performing Arts), London Symphony Orchestra, Israel Philharmonic, English Chamber Orchestra, and I Solisti Veneti, among others.

Wilson has released 27 albums as a flute soloist, with three Grammy nominations along the way. His latest recording, In the Age of Debussy, was released on the Nimbus label in 2021.

Wilson has collaborated with keyboardists Peter Frankl, Robin Sutherland, John Gibbons, Jean-Philippe Collard, François Dumont, and Christopher O'Riley (with whom he was awarded a 1989 National Public Radio award for best performance by a small ensemble on a national broadcast).

A champion of contemporary music, Wilson has had works composed specially for him by Steve Reich, Peter Schickele, Joseph Schwantner, John Harbison, Jean Françaix, Jean-Michel Damase, George Tsontakis, Tania Léon, and Deborah Drattel. According to Schwantner, his piece A Play of Shadows represents "an attempt to mirror [Ransom Wilson's] dramatic and compelling musical personality". Wilson's recordings of works by Steve Reich (Vermont Counterpoint) and Philip Glass (Façades) have sold thousands of units.

Praise from the New York Times for his flute playing includes: "an exceptionally fine player"; "Wilson gave a mesmerizing performance"; "his technique was solid, his coloration amply varied, and his programming inventive"; "Wilson played the solos expertly"; and "Wilson brought a warm tone and considerable poise to the work".

On August 22, 2022, the National Flute Association presented Wilson with his 2020 Lifetime Achievement Award (postponed because of the pandemic).

Ransom Wilson plays exclusively a flute hand made for him by the Wm. S. Haynes Company.

Chamber musician
Ransom Wilson has been a member of the Chamber Music Society of Lincoln Center since 1991, performing and recording with his colleagues hundreds of times.

The list of notable artists with whom he has concertized includes mezzo Frederica von Stade, soprano Jessye Norman, baritone Thomas Hampson, mezzo Susan Graham, tenor Robert White, mezzo Dolora Zajick, violinist Nadja Salerno-Sonnenberg, violinist Hilary Hahn, flutist Jean-Pierre Rampal, flutist Sir James Galway, guitarist Manuel Barrueco, harpist Nancy Allen, folk musicians Edgar Meyer and Mark O'Connor, and many others.

Critics have hailed his performances with other artists and "his fine and gentle playing… with quiet strength, affecting and appealing"; "the evening's great success"; "a stylish performance"; and "lively flute playing".

Conductor
Maestro Wilson was appointed Music Director and Conductor of the Redlands Symphony (CA) in 2016 as well as the Lar Lubovitch Dance Company (NYC) in 2000. He has founded two ensembles: Le Train Bleu in 2010 and Solisti New York in 1981, with which he appeared as conductor in hundreds of concerts and recordings. He also founded the Mozart Festival at Sea.

Wilson has also held positions at the Tuscaloosa Symphony, Flint Symphony Orchestra, Idyllwild Arts Academy, and the OK Mozart International Festival, where he was Artistic Director from 1983–2006.

Wilson's opera credits include the Metropolitan Opera, New York City Opera, Opera Omaha, Portland (OR) Opera, International Opera Center in Amsterdam, and Glimmerglass Opera. In 2004 he conducted the U.S. Premiere of the comic opera "Le médecin malgré lui" by Charles Gounod (with recitatives by Erik Satie) at Yale University.

Additional conducting engagements include the Saint Paul Chamber Orchestra, Houston Symphony, Denver Symphony, Houston Symphony, Los Angeles Chamber Orchestra, New Jersey Symphony, Omaha Symphony, Orchestra of St. Luke's, Round Top Festival, San Francisco Chamber Orchestra, Tulsa Philharmonic, Festival La Quincena (Spain), Hallé Orchestra (UK), Kraków Philharmonic (Poland), and the London Symphony Orchestra (UK).

With the Los Angeles Chamber Orchestra and guest soloist James Galway, Wilson led a successful tour of Southern California and has accompanied numerous internationally renowned artists from the podium, including Itzhak Perlman, André Watts, Barry Douglas Frederica von Stade, Joshua Bell, Todd Levy, and Hilary Hahn.

Among the many works that he has conducted by living contemporary composers, is Aaron Jay Kernis' Musica Celestis, premiered by Wilson and Sinfonia San Francisco in 1992, and John Luther Adams' songbirdsongs, programmed by Le Train Bleu in 2011, which the New York Times called "a gorgeous performance… it was a strange, thrilling immersive experience".

Other critical acclaim for his conducting includes: "a tender performance" of the Mozart Clarinet Concerto; conducting that was "adept and sensitive and accomplished without recourse to exhibitionistic physical gestures… Wilson shaped each movement lovingly without slopping over into excess"; and "incisive and joyous".

Discography
Ransom Wilson has released over 35 commercial recordings as a soloist, chamber musician, and conductor, earning three Grammy Awards nominations.

Selective works recorded by Ransom Wilson
 John Adams: Grand Pianola Music; Steve Reich: Eight Lines; Vermont Counterpoint, Ransom Wilson conducting Solisti New York Chamber Orchestra, EMI/Angel.
 Bach: Brandenburg Concertos; Suite in B Minor, EMI/Angel.
 Bach: Partita in A Minor; Marais: Variations on "Les Folles d'Espagne"; Telemann: Fantasias; Blavet: Minuet, Orion Records.
 C.P.E. Bach: Sonata in E Major; Corrette: Sonata in D Major; Clementi: Sonata in G Major; Mozart: Sonata K. 12, 14, Orion Records.
 Bach and Telemann Suites, EMI/Angel.
 Baroque Concertos for Flute (Blavet, Devienne, Tartini), EMI/Angel.
 Impressions for Flute with Nancy Allen (harp), works by Ravel, Faure, Satie, and others, EMI/Angel.
 Mozart: Horn Concerti, with David Jolley (horn), Ransom Wilson conducting the Solisti New York Chamber Orchestra, Sine Qua Non Records.
 Mozart/Haydn: Concerto No. 23; Haydn: Piano Concerto in D Major, Steven Lubin (piano), Ransom Wilson conducting the Mozartean Players, Arabesque Records.
 Steve Reich: Vermont Counterpoint; Philip Glass: Facades; Frank Becker: Stonehenge; Debussy: Syrinx; Jolivet: Asceses (I), EMI/Angel.
 Vivaldi Concertos, EMI/Angel.

Complete discography
 1972: The Rococo Flute; as flutist (Orion)
 1972: Music for Solo Flute; as flutist (Orion)
 1973: Music of Jean Françaix; as flutist (Musical Heritage Society)
 1974: Music for 1, 2, 3, and 4 Flutes; as flutist (Musical Heritage Society)
 1975: Blavet: 6 Sonatas; as flutist (Musical Heritage Society)
 1976: Concertos for 2 Flutes (Viotti/Dieter/Devienne); as flutist with Jean-Pierre Rampal (Erato/RCA)
 1978: Impressions for Flute; as flutist (Angel/EMI)
 1978: Ravel: Introduction and Allegro; as flutist (Angel/EMI)*
 1979: Koto Flute; as flutist (Angel/EMI)*
 1980: Bach/Telemann: Suites for Flute; as flutist (Angel/EMI)
 1981: Pleasure Songs for Flute; as flutist (Angel/EMI)
 1982: Baroque Concertos for Flute; as flutist (soloist and conductor (Angel/EMI)
 1982: Music of Glass, Reich, and Becker; as flutist (Angel/EMI)
 1982: Mozart/Haydn Piano Concertos; with Steven Lubin; as conductor (Arabesque)
 1984: Music of Adams and Reich; as conductor (Angel/EMI)
 1986: The Gallant Troubadour; as flutist with Robert White (Angel/EMI)
 1987: Stravinsky: Histoire du Soldat; as conductor (Chesky)
 1989: Mozart Concertos: as flutist with London Symphony (Angel/EMI)
 1990: Mozart: Music for Flute and Guitar; as flutist with Manuel Barrueco (Angel/EMI)
 1991: Flutes; as flutist (New World)
 1992: Fire at Dusk; as flutist with Edgar Meyer and Mark O'Connor (Angel/EMI)
 1992: Japanese Music for Marimba; as flutist with Robert van Sice (Etcetera)
 1992: Kernis: Love Scenes; with Orchestra of St. Luke's; as conductor (CRI)
 1994: Mozart: Three Sonatas; as flutist with Robin Sutherland (Etcetera)
 1995: L'Oiseau Bleu; as conductor (New Albion)
 1995: Amy Beach: Cabildo; as conductor (Delos)
 2000: Debussy: Sonata for Flute, Viola, and Harp; as flutist (Delos)*
 2004: Flute Music by Les Six; as flutist with Christopher O'Riley (Etcetera)
 2005: Music of Martin Bresnick; as conductor (New World)
 2008: Music of Ezra Laderman; as conductor (Albany)
 2010: Music of Lawrence Dillon; as flutist (Albany)
 2012: Music of Michael Colina; with London Symphony; as conductor (Fleur de Son Classics)
 2015: Beethoven/Schubert/Schumann; as flutist with Peter Frankl (Nimbus)
 2016: Modern Primitive; as conductor (Amazon)
 2016: Françaix/Damase; as flutist with Orpheus Chamber Orchestra (Nimbus)
 2017: In the Age of Ravel; as flutist with François Dumont (Nimbus)
 2019: Four French Flute Concertos; as flutist with BBC Concert Orchestra (Nimbus)
 2021: In the Age of Debussy; as flutist with François Dumont (Nimbus)

(*) Grammy nominated recording

Educator
The School of Music at the University of Alabama announced the appointment of Ransom Wilson as the Camilla Huxford Endowed Chair in Orchestral Studies to begin in August 2023.

Wilson taught at the Yale School of Music, where he was a member of the woodwind and chamber music faculties for 31 years from 1992 to 2023. He conducted productions of the school's opera department, taught at the Yale Summer School of Music/Norfolk Chamber Music and was featured many times in solo and chamber music performances on Yale's Faculty Artist Series and Yale in New York concert series.

In 2019, Wilson was appointed Director of Orchestral Programs at the Idyllwild Arts Academy in California which ended in 2020.

In addition to his long professorship at Yale, he has taught master classes at the Paris Conservatory, Oberlin Conservatory, Jerusalem Music Academy, The Juilliard School, Moscow Conservatory, Cambridge University, Beijing Conservatory, and at several music schools in Taiwan.

His former students hold positions in such orchestra as the New York Philharmonic, Fort Worth Symphony, Charlotte Symphony, and Seoul Philharmonic; in addition, some teach at University of Wisconsin Madison, University of Miami, Sarah Lawrence College, George Washington University, University of Minnesota, South Korea National University of Arts, HanYang University, and the Beijing Conservatory.

He is the former Director of Orchestras at his alma mater, the University of North Carolina School of the Arts.

Wilson has been quoted as saying: "[My] teaching philosophy is to improve and refine students' innate abilities — to make them the very best version of themselves as musicians. With an emphasis on classic French la belle flûte traditions, students have the opportunity to clean up and improve their sound, technique and interpretation".

Personal life
Wilson is gay; he is married to Walter Foery.

References

External links
Ransom Wilson
'Ep. 105: Ransom Wilson, conductor and virtuoso flutist' Interview by Tigran Arakelyan

1951 births
Living people
American classical flautists
American LGBT musicians
American male conductors (music)
LGBT people from Alabama
Yale School of Music faculty
EMI Classics and Virgin Classics artists
21st-century American conductors (music)
21st-century American male musicians
People from Tuscaloosa, Alabama
21st-century flautists

Ransom Wilson


The Princess and the Warrior () is a 2000 German romantic drama film written and directed by Tom Tykwer. It follows the life of Sissi (Franka Potente), a psychiatric hospital nurse who, after a near-death experience, enters into a relationship with Bodo (Benno Fürmann), an anguished former soldier who lapses into criminality.

Plot
Sissi, a nurse in a psychiatric hospital, receives a letter from her old friend Meike, asking for her help in retrieving a bequest from Meike's recently deceased mother. Sissi cares for her patients to the extent that they appear to be her extended family (in fact, she states that her own father is a patient in the hospital). As such, she has little experience of life outside the hospital. Meanwhile, Bodo, living with his brother, applies for a funerary job but is quickly dismissed because of his inability to control his emotions. He later robs a grocery store and during the ensuing chase indirectly causes a truck to hit Sissi. Taking cover from the police underneath the truck, Bodo finds Sissi, who cannot speak or breathe. In order to save her life, he performs an emergency tracheotomy. Once Sissi is in medical care, they are separated without Sissi ever learning his name.

The circumstances of her accident prevent Sissi from re-adjusting to her mundane life at the hospital, as she obsesses about tracking down her saviour. One of her patient friends, who had accompanied her on the day of her accident, helps her do so. She manages to track down Bodo, who is not interested in maintaining contact with her or any other woman. Bodo is seen several times, in a semi-conscious state, embracing a hot stove, having to be restrained by his brother Walter. It later becomes clear that Bodo is hallucinating (or perhaps dreaming) about his deceased wife, having never fully recovered from her death.  Walter tells Sissi that Bodo's wife was killed in an explosion at a filling station, while Bodo was in the washroom. After Walter finishes his explanation, Bodo arrives and throws Sissi out.

Walter, employed as a security guard at a local bank, involves Bodo in a planned robbery (in preparation for their impending move to Australia together). As they are overpowering the money couriers in the vault, Sissi visits the bank, following Meike's instructions. As she enters, she notices that Walter is employed at the bank. The alarm is tripped by one of the couriers and Walter is shot when a security guard comes to investigate. Without thinking about it, Sissi prevents the guard from shooting the brothers and helps them escape. They deliver Walter to an emergency room, where his last words to his brother are "get off the toilet, Bodo" (referring to Bodo's inability to move on after his wife's death, seeing himself stuck in the gas station's restroom). Sissi hides Bodo at the institution, where he suffers a violent breakdown upon learning of his brother's death on TV. This incident brings Bodo to the attention of the head doctor at the institution, and he is treated and kept as a patient. It is during this period that Bodo explains to Sissi the true nature of his wife's death; a flashback shows Bodo and his wife engaged in a serious argument at the filling station. After heading to the washroom, Bodo witnesses his wife engulfed in a huge explosion caused by her deliberate dropping  of a cigarette into a pool of gasoline.

Sissi makes the decision to leave and asks Bodo to come with her, telling him of her dream in which they were "brother and sister, father and mother, husband and wife". Meanwhile, Steini, one of the patients, who recognized Bodo's identity and is jealous of him spending time with Sissi, calls the police and in a delusion tries to kill Bodo by electrocution (by throwing a toaster into Bodo's bathtub). The delusion, really a flashback, reveals that Steini had killed Sissi's mother the same way. Bodo however catches the toaster out of the air before it can fall into the tub and chases Steini into the attic. Meanwhile, the police arrive, and Sissi realizes that her mother was in fact murdered and did not commit suicide. She follows Steini to the roof, who offers to jump to atone for his actions. She declines, saying "You're not going to jump anyway", grabs Bodo's hand, and together they jump from the roof of the building, into a small pond.

The final scene (taking place at the scene of Bodo's wife's accident) strays into a bit of surrealism: Bodo's past personality, unkempt and finally emerging from the gas station restroom, takes a seat behind the wheel, while the real Bodo gets in the back of the car. As they drive off, Sissi touches (old) Bodo's face to wipe away his tears, but he stops her and does so himself, pushing her away yet again. This visibly stirs (real) Bodo, who leans forward and covers his former self's eyes, forcing him to brake. "Real" Bodo tells "old" Bodo to get out and leaves him standing in the middle of the road thus symbolically taking over "old" Bodo's life; perhaps a visual metaphor for beginning anew.

In the international version of the movie, a small scene commences with the abandoned "old" Bodo as a more resolved ending to this surrealistic character and moment. Turning, he notices a sign indicating a bus stop in the field off the road; he waits by it, and an empty bus, driven by Walter, soon arrives to pick up this "dead" version of Bodo. The brothers do not speak, and they drive off a short distance before disappearing.

The film ends with Bodo's redemption through his acceptance of Sissi, as he is shown at last content and dry-eyed as the couple arrive at Meike's seaside house on the edge of a cliff.

Cast
 Franka Potente as Simone, "Sissi"
 Benno Fürmann as Bodo
 Joachim Król as Walter
 Lars Rudolph as Steini
 Melchior Beslon as Otto
 Ludger Pistor as Werner
 Natja Brunckhorst as Meike

References

External links

2000 films
2000 romantic drama films
2000s German films
2000s German-language films
2000s heist films
Films directed by Tom Tykwer
Films scored by Johnny Klimek
Films scored by Reinhold Heil
Films scored by Tom Tykwer
Films shot in Cornwall
Films shot in Düsseldorf
Films with screenplays by Tom Tykwer
German heist films
German romantic drama films

The Princess and the Warrior


e-Stamping is a computer-based application and a secured way of paying non-judicial stamp duty to the government. e-Stamping is currently operational in the states of Odisha, Haryana, Gujarat, Karnataka, NCR Delhi, Bihar, Assam, Tamil Nadu, Rajasthan, Himachal Pradesh, Andhra Pradesh, Uttarakhand, and the union territories of Dadra & Nagar Haveli, Daman & Diu Puducherry, Jharkhand and Uttar Pradesh, West Bengal, Chhattisgarh. The wide network and focus on technology. SHCIL is the only Central Record Keeping Agency (CRA) appointed by the Government of India. The CRA is responsible for user registration, Imprest Balance Administration and overall E-Stamping application operations and maintenance. CRA will appoint ACCs who will issue certificates to the clients at their counters.

There are ACC authorized centers from respective state governments. In case of karnataka, commissioner of stamps issues license to co-operative and credit co-operative societies, who are authorized to sell e-stamps. There are various online e-commerce portals like VATA e-stamp and rental agreements which sell e-stamps online and deliver them at the door step for one or more states.

HP Printer 403dw is an authorized printer for E stamping.

Benefits
 e-Stamp Certificate can be generated within minutes
 e-Stamp Certificate generated is tamper proof
 Authenticity of the e-Stamp certificate can be checked through the inquiry module
 e-Stamp Certificate generated has a Unique Identification Number
 Specific denomination is not required.
 e-stamp certificate can be checked by any person through recommended site

References

Taxation in India
E-government in India
Revenue stamps

E-stamping


Extensive riots erupted in Alexandria, Roman Egypt, in 66 CE, in parallel with the outbreak of the First Jewish–Roman War in neighbouring Roman Judea.

With the rising tension between the Greeks and the Jews the Alexandrines had organized a public assembly to deliberate about an embassy to Nero, and a great number of Jews came flocking to the amphitheater. When the Alexandrines saw the Jews, they attacked them. They killed the majority of the Jews and those who were captured were burned alive. The Jews wanted retaliation for what the Greeks had done and threatened to do it with violence.

The Roman Prefect of Egypt, Gaius Caecina Tuscus, had failed to deal with the riots. In May 66, Tuscus was replaced by Tiberius Julius Alexander, himself from a Jewish family, who was able to restrain the rioters. Tiberius privately sent for the principal men of the Jews, and convinced them to be quiet, and not provoke the Roman army against them. But the seditious did not take the threat seriously and reproached him for so uttering threats. The governor now understood that those who were most riotous would not be pacified unless some great calamity would overtake them. He sent out the two Roman legions that were in the city (Legio III Cyrenaica and the Legio XXII Deiotariana), together with 5,000 other soldiers, to punish the Jews. They were permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. The Romans showed no mercy to the infants, had no regard for the aged, and went on in the slaughter of persons of every age; over 50,000 Jews lay dead in the streets. Tiberius Julius Alexander eventually took mercy on the Jews and called off the attacks.

This was but one of many riots that broke out in not only Alexandria, but also in Damascus, Caesarea and in many other places. During the events, the prefect Julius Alexander attacked the Jewish quarter of the city.

Historic perspective
The tensions between the Jews and Greco-Romans in Alexandria began after the riots of 38 CE, with another violent event following in 55 CE. Later, the Jewish–Roman wars had a great impact on Alexandria, with the major Jewish community of the city engaging in extensive riots in 66 CE. A much greater violence followed 50 years later, when in 117 CE, the Jews of Alexandria participated in the great disturbances of the Kitos War, succeeding in destroying much of the Greek city before the Roman Army descended upon the city to quell the revolt.

See also
 Jewish–Roman wars
 Alexandrian riots (38)
 History of the Jews in the Roman Empire

References

Roman Alexandria
Jews and Judaism in the Roman Empire
Jews of Roman Alexandria
1st century in Egypt
66
60s in the Roman Empire
60s conflicts
First Jewish–Roman War

Alexandria riot (66)


The Apocalypse Element is a Big Finish Productions audio drama based on the long-running British science fiction television series Doctor Who. It forms the second serial in the Dalek Empire arc, following on from events in The Genocide Machine.  The arc continues in The Mutant Phase and concludes in The Time of the Daleks.

Plot
At a conference on Archetryx between major temporal powers, the Sixth Doctor and Evelyn discover that Romana has been missing for twenty years and that the Daleks' newest weapon — the Apocalypse Element — threatens not only the Time Lords but the entire galaxy.

Cast
The Doctor — Colin Baker
Evelyn Smythe — Maggie Stables
Romana — Lalla Ward
Monitor Trinkett — Karen Henson
Assistant Monitor Ensac — James Campbell
Commander Vorna — Andrea Newland
Coordinator Vansell — Anthony Keetch
Monan Host — Toby Longworth
The President — Michael Wade
Dalek Voices — Alistair Lock and Nicholas Briggs
Vrint — Andrew Fettes
Captain Reldath — Andrew Fettes

Notes
This is the first official appearance of Romana in a production since she left the Fourth Doctor and stayed in E-Space in Warriors' Gate.  Later novels established that she returned to normal space, as well as returning to Gallifrey, where she eventually became President of the High Council.  She returns in future plays such as Neverland, Zagreus and the Gallifrey series.  The audio story The Chaos Pool shows her before she became President, but just after she returned from E-Space.
This story forms the second serial in the Dalek Empire arc, a storyline that started with the Seventh Doctor (The Genocide Machine), continues with the Fifth (The Mutant Phase) and concludes with the Eighth (The Time of the Daleks).  Elements from these stories tie in with the Dalek Empire series.
This story attempts to explain why, in the 1996 Doctor Who television movie, the Eye of Harmony is opened with a human retinal pattern.
The Seriphia galaxy is cleansed of life in this story, as part of the Daleks' grand plan to usurp the galaxy without resistance. Although President Romana vowed to block the Daleks from taking Seriphia, by the time of the Dalek Empire spin-off series, Seriphia has become the Daleks' main powerbase. This would suggest that the turbulent political events in the Gallifrey audio series left Seriphia open to the Daleks.
An article by Russell T Davies in the Doctor Who Annual 2006 refers to the events of this story ("the Etra Prime Incident") as one of the opening skirmishes of the Time War.
Romana reassumes the Presidency of the High Council of Time Lords at the end of this story.
This story also introduces the Monan Host, one of several "temporal powers" in the Doctor Who universe who possess time travel technology. The politics of the temporal powers play a major role in the Gallifrey audio series, which centres around Romana's presidency.
 Co-ordinator Vansell first appeared in The Sirens of Time and returns in Neverland and in the Doctor Who Unbound play, He Jests at Scars...

External links
Big Finish Productions – The Apocalypse Element

Sixth Doctor audio plays
Dalek audio plays
Plays by Stephen Cole
2000 audio plays
Gallifrey audio plays

The Apocalypse Element


was a Japanese inventor and aviation pioneer. His most famous invention is the M1908 pistol.

Biography
Hino was born in Hitoyoshi, Kumamoto as the eldest son of a samurai of Sagara Domain. After attending military preparatory schools, he graduated from the 10th class of the Imperial Japanese Army Academy in 1898. He invented the Hino–Komuro pistol in 1908 together with acquaintance and investor Tomojiro Komuro, after extensive research on patents for pistols in the United States and United Kingdom. However, during testing two accidents due to structural defects he suffered from severe injuries to his left hand, causing the loss of a finger.

In 1909, Hino joined Yoshitoshi Tokugawa in France to study aeronautical engineering and military applications for the use of aircraft in combat. He was unable to purchase an aircraft engine in France, and moved to Germany on July 25, where he learned flight control skills at Johannisthal Air Field and purchased a Grade monoplane, which he shipped back to Japan. On 14 December 1910 he flew Japan's first successful aircraft flight at Yoyogi Parade Ground where Tokyo's Yoyogi Park is now located; however, as the 60-meter flight was unpowered and had few witnesses, it received very little publicity. On 19 December 1910, Yoshitoshi Tokugawa flew Japan's first successful powered aircraft flight at Yoyogi Parade Ground, which was by contrast high-publicized, and Hino's earlier flight was all but forgotten. Tokugawa and Hino promoted the new technology to the Imperial Japanese Army General Staff and helped establish the Imperial Japanese Army Air Service, with Tokugawa going on to receive accolades and promotion and Hino working in obscurity attempting to develop a domestic aircraft design and aircraft engine. Hino was promoted to major in 1911, but was immediately demoted to a lower position of authority over his failure to produce a successful aircraft, mounting debts, and an embarrassing situation in which he forgot about a scheduled visit by a member of the Imperial family, Prince Takehiko Yamashina to view aircraft development. In 1916, he was transferred to the Koishikawa arsenal and in 1918 was promoted to lieutenant colonel on taking voluntary retirement as responsibility for a subordinate's blunder. After that, he tried to make a living as an inventor in the private sector, but many of his inventions did not come to practical use, and he suffered from tuberculosis.

In 1933, Hino developed a design for a helicopter, followed by a ramjet engine in 1935 and the design for a tailless aircraft which was the basis for the Kimura HK-1 and the Kayaba Ku-2 gliders. In 1941, he developed a design for an automatic rifle. From 1942, he turned his attention to rocket development.

Most of his records were lost in the Bombing of Tokyo in 1945, when his home was destroyed, leaving him destitute. Hino died in 1946 of malnutrition.

See also
M1908 Pistol

References
 Hino Kumazō
 Image of Kumazō aircraft

 History of Early Aviation in Japan, Shinji Suzuki, University of Tokyo, Tokyo; Masako Sakai, Japan Aeronautic Association, Tokyo
 AIAA-2005-118 43rd AIAA Aerospace Sciences Meeting and Exhibit, Reno, Nevada, Jan. 10-13, 2005

Japanese aviators
People from Kumamoto Prefecture
People from Hitoyoshi, Kumamoto
Firearm designers
Imperial Japanese Army officers
Japanese inventors
Aviation pioneers
Aerodynamicists
1878 births
1946 deaths

Hino Kumazō


Selah Merrill (May 2, 1837 – January 22, 1909) was an American Congregationalist clergyman. He served as the American consul in Jerusalem.

Biography
Selah Merrill was born in Canton Centre, Connecticut on May 2, 1837, and died on January 22, 1909, at Fruitvale, California. He was the son of Lydia Richards and Daniel Merrill and was a member of the fifth generation of the Merrill family in America. The Merrills were descended from an old and esteemed Massachusetts family and his original immigrant ancestor was Nathaniel Merrill from Wherstead, County Suffolk, England and was one of the earliest settlers in Newbury, Massachusetts.

After graduating from Williston Seminary in Easthampton, Massachusetts, he studied at Yale College, but did not graduate. He studied theology at the New Haven Theological Seminary, graduating in 1863, and was ordained in the Congregational Church, at Feeding Mills, Massachusetts in 1864.  He then spent two years (1868–1870) in Germany at the University of Berlin where he studied the ancient Hebrew language. He received the degree of A. M. from Yale College; D. D. from Grinnell College in 1875; and a LL. D. from Union College in 1884.

He served as a chaplain of the 49th U. S. Colored Infantry, also known as the 11th Louisiana Regiment Infantry, at Vicksburg, Mississippi from 1864 until the close of the War.

In 1866, he married Fanny Lucinda Cooke, who died the following year. In 1868, he married Mrs. Phila (Wilkin) Fargo, who died only two years later. On April 26, 1875, at Andover, Massachusetts, he married Adelaide Brewster Taylor.  She was born on January 14, 1845, at Rochester, Monroe County, New York; and died on January 24, 1929, in Piedmont, Alameda County, California.  She was the daughter of Dr. Oliver Brewster Taylor, an 1848 graduate of Harvard University, and Sophia Hale Hubbard. She was the great granddaughter of Dr. Oliver Wadsworth Brewster, who served in Col. John Brown's regiment in the American Revolutionary War and was the first physician in Becket, Massachusetts. His home, built in 1786, is still standing and is currently occupied by the Becket-Chimney Corners YMCA.

In 1915,  his wife donated his Josephus collection to Yale University and promoted the posthumous publication of his New Comprehensive Dictionary of the Bible.

Career
During the last year of the American Civil War Merrill served as chaplain of the Forty-ninth United States colored infantry. In 1868, he  went to Germany, where he studied for two years. In 1874–1877,  he traveled to Palestine where he worked as an archæologist for the American Palestine Exploration Society, excavating the second wall of Jerusalem and trying to determine the site of Calvary. Merrill served as United States Consul in Jerusalem in 1882–1885, 1891–1893, and 1898–1907. He was a staunch opponent of the commune at the American Colony, Jerusalem and sought every opportunity to dismantle it. He also opposed Jewish agricultural settlement in Palestine and shaped the views of the U.S. State Department on this matter. Merrill was a virulent anti-Semite and his views influenced the State Department's opposition to Jewish resettlement in Palestine at that time.

In 1872 and 1879, he taught at Andover Theological Seminary and became curator of the Biblical Museum there. In 1907 he served as American Consul at Georgetown, Guiana.

Published works
East of the Jordan (1881; second edition, 1883)
Galilee in the Time of Christ (1881)
Greek Inscriptions Collected in the Years 1875–1877 in the Country East of the Jordan (1885)
The Site of Calvary (1886)
Ancient Jerusalem (1908)

References

External links
Carte de Visite of Selah Merrill, c. 1864-1865 Shapell Manuscript Foundation
James A. Garfield Appointment of Selah Merrill as Consul at Jerusalem, 1881
President William McKinley Appointment of Selah Merrill as Consul at Jerusalem, 1898
American Consuls in Jerusalem in the 19th Century Exhibition

1837 births
1909 deaths
People from Canton, Connecticut
American Congregationalist ministers
American archaeologists
American curators
American religious writers
Union Army chaplains
Yale College alumni
19th-century American clergy

Selah Merrill


The Hadza, or Hadzabe (Wahadzabe, in Swahili), are a protected Hunter-gatherer Tanzanian indigenous ethnic group from Baray ward in southwest Karatu District of Arusha Region. They live around Lake Eyasi basin in the central Rift Valley and in the neighboring Serengeti Plateau. There are, as of 2015, between 1,200 and 1,300 Hadza people living in Tanzania, however only around 400 Hadza still survive exclusively based on the traditional means of foraging. Additionally, the increasing impact of tourism and encroaching pastoralists pose serious threats to the continuation of their traditional way of life.

Overview
Genetically, the Hadza are not closely related to any other people. Once classified among the Khoisan languages, primarily because it has clicks, the Hadza language (Hadzane) is actually thought to be an isolate, unrelated to any other. Hadzane is an entirely oral language, but it is not predicted to be in danger of extinction. UNESCO states that the language is not endangered but vulnerable because most children learn it but the use is restricted to certain areas of life, for example to the home. Hadzane is also considered the most important factor of distinguishing who is and is not actually a part of the Hadza people. In more recent years, many of the Hadza have learned Swahili, the national language of Tanzania, as a second language.

As descendants of Tanzania's aboriginal, pre-Bantu expansion hunter-gatherer population, they have probably occupied their current territory for thousands of years, with relatively little modification to their basic way of life until the past hundred years.

Since the 18th century, the Hadza have come into increasing contact with farming and herding people entering Hadzaland and its vicinity; the interactions were often hostile and caused a population decline in the late 19th century. The first European contact and written accounts of the Hadza are from the late 19th century. Since then, there have been many attempts by successive colonial administrations, the independent Tanzanian government, and foreign missionaries to settle the Hadza, by introducing farming and Christianity. These efforts have largely failed, and many Hadza still pursue virtually the same way of life as their ancestors are described as having in early 20th-century accounts. In recent years, they have been under pressure from neighboring groups encroaching on their land, and also have been affected by tourism and safari hunting.

History

Oral tradition
One telling of Hadza's oral history divides their past into four epochs, each inhabited by a different culture. According to this tradition, at the beginning of time, the world was inhabited by hairy giants called the akakaanebee "first ones" or geranebee "ancient ones". The akakaanebee did not possess tools or fire; they hunted game by running it down until it fell dead; they ate the meat raw. They did not build houses but slept under trees, as the Hadza do today in the dry season. In older versions of this story, fire was not used because it was physically impossible in the earth's primeval state, while younger Hadza, who have been to school, say that the akakaanebee simply did not know how.

In the second epoch, the akakaanebee were succeeded by the xhaaxhaanebee "in-between ones", equally gigantic but without hair. Fire could be made and used to cook meat, but animals had grown more wary of humans and had to be chased and hunted with dogs. The xhaaxhaanebee were the first people to use medicines and charms to protect themselves from enemies and initiated the  rite. They lived in caves.

The third epoch was inhabited by the people of hamakwanebee "recent days", who were smaller than their predecessors. They invented bows and arrows, and containers for cooking, and mastered the use of fire. They also built huts like those of Hadza today. The people of hamakwabee were the first of the Hadza ancestors to have contact with non-foraging people, with whom they traded for iron to make knives and arrowheads. They also invented the gambling game lukuchuko.

The fourth epoch continues today and is inhabited by the hamayishonebee "those of today". When discussing the hamayishonebee epoch, people often mention specific names and places, and can approximately say how many generations ago events occurred.

Archaeology and genetic history
The Hadza are not closely related to any other people. The Hadza language was once classified with the Khoisan languages because it has clicks; however, since there is no evidence they are related, Hadza is now considered an isolate. Genetically, the Hadza do not appear to be particularly closely related to Khoisan speakers: even the Sandawe, who live just  away, diverged from the Hadza more than 15,000 years ago. Genetic testing also suggests significant admixture has occurred between the Hadza and Bantu, while minor admixture with the Nilotic and Cushitic-speaking populations have occurred in the last few thousand years. Today, a few Hadza women marry into neighbouring groups such as the Bantu Isanzu and the Nilotic Datoga, but these marriages often fail and the woman and her children return to the Hadza. In previous decades, rape or capture of Hadza women by outsiders seems to have been common. During a famine in 1918–20 some Hadza men were reported as taking Isanzu wives.

The Hadza's ancestors have probably lived in their current territory for tens of thousands of years. Hadzaland is just  from Olduvai Gorge, an area sometimes called the "Cradle of Mankind" because of the number of hominin fossils found there, and  from the prehistoric site of Laetoli. Archaeological evidence suggests that the area has been continuously occupied by hunter-gatherers much like the Hadza since at least the beginning of the Later Stone Age, 50,000 years ago. Although the Hadza do not make rock art today, they consider several rock art sites within their territory, probably at least 2,000 years old, to have been created by their ancestors, and their oral history does not suggest they moved to Hadzaland from elsewhere.

The Hadza population is dominated by haplogroup B2-M112 (Y-DNA). There are also Y-haplogroups haplogroup E-V38(Y-DNA) and haplogroup E-M215(Y-DNA).

Precolonial period
Until about 500 BCE, Tanzania was exclusively occupied by hunter-gatherers akin to the Hadza. The first agriculturalists to enter the region were Cushitic-speaking cattle herders from the Horn of Africa. Around 500 CE the Bantu expansion reached Tanzania, bringing populations of farmers with iron tools and weapons. The last major ethnic group to enter the region were Nilotic pastoralists who migrated south from Sudan in the 18th century. Each of these expansions of farming and herding peoples displaced earlier populations of hunter-gatherers, who would have generally been at a demographic and technological disadvantage, and vulnerable to the loss of environment resources (i.e., foraging areas and habitats for game) as a result of the spread of farmland and pastures. Therefore, groups such as the Hadza and the Sandawe are remnants of indigenous hunter-gatherer populations that were once much more widespread, and are under pressure from the continued expansion of agriculture into areas which they have traditionally occupied.

Farmers and herders appeared in the vicinity of Hadzaland relatively recently. The pastoralist Iraqw and Datoga were both forced to migrate into the area by the expansion of the Maasai, the former in the 19th century and the latter in the 1910s. The Isanzu, a Bantu farming people, began living just south of Hadzaland around 1850. The Hadza also have contact with the Maasai and the Sukuma west of Lake Eyasi. The Hadza's interaction with many of these people has been hostile. In particular, the upheavals caused by the Maasai expansion in the late 19th century caused a decline in the Hadza population. Pastoralists often killed Hadza as reprisals for the "theft" of livestock, since the Hadza did not have the notion of animal ownership, and would hunt them as they would wild game.

The Isanzu were also hostile to the Hadza at times, and may have captured them for the slave trade until as late as the 1870s (when it was halted by the German colonial government). Later interaction was more peaceable, with the two peoples sometimes intermarrying and residing together, though as late as 1912, the Hadza were reported as being "ready for war" with the Isanzu. The Sukuma and the Hadza had a more amiable relationship; the Sukuma drove their herds and salt caravans through Hadza lands, and exchanged old metal tools, which the Hadza made into arrowheads, for the right to hunt elephants in Hadzaland. The general attitude of neighboring agro-pastoralists towards the Hadza was prejudicial; they viewed them as backward, not possessing a "real language", and made up of the dispossessed of neighboring tribes that had fled into the forest out of poverty or because they committed a crime. Many of these misconceptions were transmitted to early colonial visitors to the region who wrote about the Hadza.

20th century

In the late 19th century, European powers claimed much of the African continent as colonies, a period known as the Scramble for Africa. The Hadza became part of German East Africa, though at the time the colony was proclaimed, there is no evidence that Hadzaland had ever been visited by Europeans. The earliest mention of the Hadza in a written account is in German explorer Oscar Baumann's Durch Massailand zur Nilquelle (1894). The Hadza hid from Baumann and other early explorers, and their descriptions are based on second-hand accounts.

The first Europeans to report actually meeting the Hadza are Otto Dempwolff and Erich Obst. The latter lived with them for eight weeks in 1911. German Tanganyika came under British control at the end of the First World War (1917), and soon after the Hadza were written about by British colonial officer F. J. Bagshawe. The accounts of these early European visitors portray the Hadza at the beginning of the 20th century as living in much the same way as they do today. Early on Obst noted a distinction between the 'pure' Hadza (that is, those subsisting purely by hunting and gathering) and those that lived with the Isanzu and practiced some cultivation.

The foraging Hadza exploited the same foods using many of the same techniques they do today, though game was more plentiful because farmers had not yet begun directly encroaching on their lands. Some early reports describe the Hadza as having chiefs or big men, but they were probably mistaken; more reliable accounts portray early 20th century Hadza as egalitarian, as they are today. They also lived in similarly sized camps, used the same tools, built houses in the same style, and had similar religious beliefs.

The British colonial government tried to make the Hadza settle down and adopt farming in 1927, the first of many government attempts to do so. The British tried again in 1939, as did the independent Tanzanian government in 1965 and 1990, and various foreign missionary groups since the 1960s. Despite numerous attempts, some forceful, all have largely failed. Generally, the Hadza willingly settle for a time while the provided food stocks last, then leave and resume their traditional hunter-gatherer life when the provisions run out; few have adopted farming as a way of life. Disease is also a problem –

Of the four villages built for the Hadza since 1965, two (Yaeda Chini and Munguli) are now inhabited by the Isanzu, Iraqw and Datoga. Another, Mongo wa Mono, established in 1988, is sporadically occupied by Hadza groups who stay there for a few months at a time, either farming, foraging or to utilize the food given to them by missionaries. At the fourth village, Endamagha (also known as Mwonyembe), the school is attended by Hadza children, but they account for just a third of the students there. Numerous attempts to convert the Hadza to Christianity have also been largely unsuccessful.

Tanzanian farmers began moving into the Mangola area to grow onions in the 1940s, but came in small numbers until the 1960s. The first German plantation in Hadzaland was established in 1928, and later three European families settled in the area. Since the 1960s, the Hadza have been visited regularly by anthropologists, linguists, geneticists and other researchers.

Present

In recent years, the Hadza's territory has seen increasing encroachment from neighboring peoples. The western Hadza lands are now a private hunting reserve, and the Hadza are officially restricted to a reservation within the reserve and prohibited from hunting there. The Yaeda Valley, long uninhabited due to the tsetse fly, is now occupied by Datooga herders, who are clearing the Hadza lands on either side of the now fully settled valley for pasture for their goats and cattle. The Datooga hunt out the game, and their land clearing destroys the berries, tubers, and honey that the Hadza rely on, along with watering holes for their cattle causing the shallow watering holes the Hadza rely on to dry up. Most Hadzabe are no longer able to sustain themselves in the bush without supplementary food such as ugali.

After documentaries on the Hadza on PBS and the BBC in 2001, the Mang'ola Hadza have become a tourist attraction. Although on the surface this may appear to help the Hadzabe, much of the money from tourism is allocated by government offices and tourism companies rather than going to the Hadzabe. Money given directly to Hadzabe also contributes to alcoholism and deaths from alcohol poisoning have recently become a severe problem, further contributing to the loss of cultural knowledge.

In 2007, the local government controlling the Hadza lands adjacent to the Yaeda Valley leased the entire  of land to the Al Nahyan royal family of the United Arab Emirates for use as a "personal safari playground". Both the Hadza and Datooga were evicted, with some Hadza resisters imprisoned. However, after protests from the Hadza and negative coverage in the international press, the deal was rescinded.

Range

There are four traditional areas of Hadza dry-season habitation: West of the southern end of Lake Eyasi (Dunduhina), between Lake Eyasi and the Yaeda Valley swamp to the east (Tlhiika), east of the Yaeda Valley in the Mbulu Highlands (Siponga), and north of the valley around the town of Mang'ola (Mangola). During the wet season the Hadza camp outside and between these areas, and readily travel between them during the dry season as well. Access to and from the western area is by crossing the southern end of the lake, which is the first part to dry up, or by following the escarpment of the Serengeti Plateau around the northern shore. The Yaeda Valley is easily crossed, and the areas on either side abut the hills south of Mang'ola.

The Hadza have traditionally foraged outside these areas, in the Yaeda Valley, on the slopes of Mount Oldeani north of Mang'ola, and up onto the Serengeti Plains. Such foraging is done for hunting, berry collecting, and for honey. Although hunting is illegal in the Serengeti, the Tanzanian authorities recognize that the Hadza are a special case and do not enforce the regulations with them, just as the Hadza are the only people in Tanzania not taxed locally or by the national government.

Social structure

The Hadza are organized into bands, called 'camps' in the literature, of typically 20–30 people, though camps of over a hundred may form during berry season. There is no tribal or other governing hierarchy, and almost all decisions are made by reaching an agreement through discussion. Furthermore, the Hadza are egalitarian, meaning there are no real status differences between individuals. While the elderly receive slightly more respect, within groups of age and sex all individuals are equal, and compared to strictly stratified societies, women are considered fairly equal. This egalitarianism results in high levels of freedom and self-dependency. When conflict does arise, it may be resolved by one of the parties voluntarily moving to another camp. Ernst Fehr and Urs Fischbacher point out that the Hadza people "exhibit a considerable amount of altruistic punishment" to organize these tribes. The Hadza live in a communal setting and engage in cooperative child rearing, where many individuals (both related and unrelated) provide high quality care for children.

The Hadza move camp for a number of reasons. Conflict is resolved primarily by leaving camp, and camps frequently split for this reason. Camps are abandoned when someone falls ill and dies, as illness is associated with the place they fell ill. There is also seasonal migration between dry-season refuges, better hunting grounds while water is more abundant, and areas with large numbers of tubers or berry trees when they are in season. If a man kills a particularly large animal such as a giraffe far from home, a camp will temporarily relocate to the kill site (smaller animals are brought back to the camp). Shelters can be built in a few hours, and most of the possessions owned by an individual can be carried on their backs.

Having no tribal or governing hierarchy, the Hadza trace descent bilaterally (through paternal and maternal lines), and almost all Hadza can trace some kin tie to all other Hadza people.

The Hadza are predominantly monogamous, though there is no social enforcement of monogamy. After marriage, the husband and wife are free to live where they decide, which may be with the father or mother's family. This marital residence pattern is called ambilocality, and is common among foragers. Specifically among Hadza, there is a slightly higher frequency of married couples living with the mother's kin rather than the father's kin. While men and women value traits such as hard work when evaluating for partners, they also value physical attractiveness. In fact, many of their preferences for attractiveness, such as symmetry, averageness and sexually dimorphic voice pitch are similar to preferences found in Western nations.

A 2001 anthropological study on modern foragers found the Hadza to have an average life expectancy of 33 at birth for both men and women. Life expectancy at age 20 was 39 and the infant mortality rate was 21%. More recently, Hadza adults have frequently lived into their sixties, and some have even reached their seventies or eighties. However, Hadza do not keep track of time and age exactly as the Western world does, and therefore these life expectancies are approximate and highly variable.

Subsistence

Hadza men usually forage individually, and during the course of the day usually feed themselves while foraging, and also bring home some honey, fruit, or wild game when available. Women forage in larger parties, and usually bring home berries, baobab fruit, and tubers, depending on availability. Men and women also forage cooperatively for honey and fruit, and at least one adult male will usually accompany a group of foraging women. During the wet season, the diet is composed mostly of honey, some fruit, tubers, and occasional meat. The contribution of meat to the diet increases in the dry season, when game become concentrated around sources of water. During this time, men often hunt in pairs, and spend entire nights lying in wait by waterholes, hoping to shoot animals that approach for a night-time drink, with bows and arrows treated with poison. The poison is made of the branches of the shrub Adenium coetaneum. The Hadza are highly skilled, selective, and opportunistic foragers, and adjust their diet according to season and circumstance. Depending on local availability, some groups might rely more heavily on tubers, some on berries, and others on meat. This variability is the result of their opportunism and adjustment to prevailing conditions.

Traditionally, the Hadza do not make use of hunting dogs, although this custom has been recently borrowed from neighboring tribes to some degree. Most men (80%+) do not use dogs when foraging.

Women's foraging technology includes the digging stick, grass baskets for carrying berries, large fabric or skin pouches for carrying items, knives, shoes, other clothing, and various small items held in a pouch around the neck. Men carry axes, bows, poisoned and non-poisoned arrows, knives, small honey pots, fire drills, shoes and apparel, and various small items.

While men specialize in procuring meat, honey, and baobab fruit, women specialize in tubers, berries, and greens. This division of labor is rather apparent, but women will occasionally gather a small animal or egg, or gather honey, and men will occasionally bring a tuber or some berries back to camp.

A myth depicts a woman harvesting the honey of wild bees, and at the same time, it declares that the job of honey harvesting belongs to the men. For harvesting honey or fruit from large trees such as the baobab, the Hadza beat pointed sticks into the trunk of the tree as ladders. This technique is depicted in a tale, and it is also documented in film.

There exists a dynamic relationship of mutualism and manipulation between a wild bird, the Greater honeyguide (Indicator indicator) and the Hadza. In order to obtain wax, the bird guides people to the nests of wild bees (i.e. Apis mellifera). Hadza men whistle, strike trees, and sometimes shout to attract and keep the attention of the honeyguide. The bird also calls to attract the honey-hunter, using a distinctive chatter. Once the honey-hunter has located the bee nest, he uses smoke to subdue the bees, and his axe to chop into the tree and open the bee nest. The honey hunter eats or carries away most of the liquid honey, and the honeyguide consumes beeswax that may be left adhering to the tree, or which has been spit out or otherwise discarded at the site of acquisition. In many cases, instead of actively feeding the honeyguide, Hadza men burn, bury, or hide the wax that remains at the harvest site, in order to keep the honeyguide hungry, and more likely to guide again. The honeyguide also appears in Hadza mythology, both in naturalistic and personified forms. Honey represents a substantial portion of the Hadza diet (~10-20% of calories) and is an important food for many hunter-gatherer societies living in the tropics. The increased consumption of bee products contributed to an improvement in the energy density of the human diet during evolution.

The Hadza consume tubers and fruit from baobab trees, giving about 100 to 150 grams of fiber each day.

Religion, myths, and tales

Religion
The Hadza do not follow a formal religion, and it has been claimed that they do not believe in an afterlife. They offer prayers to Ishoko (the Sun) or to Haine (the husband of Ishoko) during a hunt and believe they go to Ishoko when they die, they also hold rituals such as the monthly  dance for men at the new moon and the less frequent  circumcision and coming-of-age ceremony for women.

Epeme
 can be understood as the Hadza's concept of manhood, hunting, and the relationships between sexes. "True" adult men are called  men, which they become by killing large game, usually in their early 20s. Being an  comes with an advantage—only  men are allowed to eat certain parts of large game animals, such as warthog, giraffe, buffalo, wildebeest, and lion. The parts of these animals that are typically considered  are the kidney, lung, heart, neck, tongue, and genitals. Also, no one besides other  men are allowed to be present for the  meat-eating. If a man still has not killed a large game animal by his thirties, he will automatically be considered  and will be allowed to eat the  meat.

In addition to eating  meat, the  men participate in an  dance. In Jon Yates's summary of Frank Marlowe's account, this dance occurs every night when the moon isn't visible, and must occur in near-complete darkness, with camp-fires extinguished.
To begin the ritual, the women separate from the men and sit where they cannot be seen. The men gather behind a tree or hut and prepare for the dance. In the pitch dark, as the women begin to sing, the first man starts to dance. He wears a headdress of dark ostrich feathers, on one of his ankles are bells, a rattle is in his hand and a long, black cape on his back. In time with the women's singing, he stamps his right foot hard on the ground, causing the bells to ring, while marking the beat of the music with his rattle. He sings out to the women, who answer in a call and response. As the singing grows in strength, the women rise to join the man, who continues to dance—committing his efforts to a family member, one of the women, a friend or one of his children. At this point, the child may join the dance as well. After each man has danced the epeme two or three times, the ritual is finished, by which time it is close to midnight.The ritual has been shown to promote social cohesion among the Hadza, with people who share the epeme dance showing elevate levels of mutual trust and support.

Mythological figures with celestial connotations

There are some mythological figures who are believed to take part in arranging the world, for example rolling the sky and the earth like two sheets of leather and swapping their order to achieve the recent situation—in the past the sky used to be located under the earth. These figures also have made crucial decisions about the animals and humans (designating their food, environment), giving people the fire and the capability of sitting. These figures have celestial connotations: Ishoko is a solar figure, Haine is a lunar figure.

Ishoko ("sun")
The character "Ishoye" seems to be Ishoko. She is depicted in some tales as someone who created animals, even people. Her creatures included also some people who later turned out to be a disaster for their fellow people (the man-eating giant and his wife): as Ishoko saw this, she killed the man-eaters: "you are not people any longer".

Uttering Ishoko's name can mean a greeting, a good wish to someone for a successful hunt.

Ishoko is the wife of Haine.

Roles of a culture hero

The man who returned from the grave to become a hero

Indaya, the man who went to the Isanzu territory after his death and returned, plays the role of a culture hero: he introduces customs and goods to the Hadza.

Isanzu people

The Isanzu people neighbor the Hadza. Unlike the Iraqw and the cattle-raiding Maasai (who used to lead raids towards Isanzu and Iramba through Hadza territory), the hoe-farming Isanzu are regarded as a peaceful people by Hadza. Moreover, many goods and customs come from them, and the Hadza myths mention and depict this benevolent influence of the Isanzu. This advantageous view about Isanzu makes the role of this people comparable to that of a culture hero in Hadza folklore.

Also in some of the mythical stories about giants (see below), it is an Isanzu man who liberates the Hadza from the malevolent giant.

Stories about giants

The stories about giants describe people with superhuman strength and size, but otherwise with human weaknesses (they have human needs, eat and drink, they can be poisoned or cheated).

Sengani and his brothers

One of the giants, Sengani (or Sengane), was Haine's helper, and Haine gave him power to rule over people. In Haine's absence, the giant endangered people with his decisions. The people had to resist him, thus the giant ordered the lions to attack people, which surprised people, because formerly lions were regarded as harmless beings. The people killed the giant in revenge.

This giant had brothers, rendered "Ssaabo" and "Waonelakhi" in Kohl-Larsen. Several tales describe the disaster these giants caused to Hadza by constantly killing, beating them. The Hadza had to ask for help from neighboring groups, finally, the giants were tricked and poisoned, or shot to death by arrows treated with poison.

Man-eating giant

A man-eating giant, rendered "!esengego" by Kohl-Larsen, and his family were killed by a benevolent snake. The snake turned out to be the remedy applied by Ishoko to liberate people. Ishoko changed the corpses of the giant family into leopards. He prohibited them to attack people, except for the case they would be provoked or wounded by an arrow.

!Hongongoschá

Another giant, rendered "!Hongongoschá" in Kohl-Larsen, played the role of a mythological figure. He did not bother the Hadza (except for some smaller thefts done secretly at night). His nourishment was flowers of trees (and stolen vegetables). People greeted him with great respect, and the giant wished them good hunting luck. The giant provided further his good will to people even after he was hurt deliberately by a boy, but he took a fatal revenge on the boy. Finally, the god Haine decided about the fate of this giant and the people: he warned people, revealed the malevolent deed of the boy, and changed the giant into a big white clam.

See also
Aka people
Baka people
Bushmen
Bongo people
!Kung people
Mbuti people
Twa peoples

Notes

References

  A film (43 min) in German about this people and their struggle for survival.
  The book is a collection of Hadza myths about giants, also some tribal myths about cultural heroes, and anecdotal tales.

  This book includes descriptions of Hadza myths, culture, and modern struggles.

Further reading

 Matthiessen, Peter (1972) The Tree Where Man Was Born, Chapter X.

External links

 Hadza bibliography, Electronic Bibliography for African Languages and Linguistics
 Gli ultimi primitivi. Alla scoperta degli Hadzabe Documentary film (in Italian).
 Hadzabe. Retour vers l'âge de pierre. Les derniers chasseurs à l'arc de Tanzanie Documentary film (in French).
 The Hadza Bushmen of Tanzania
 Map of Hadzaland

Ethnic groups in Tanzania
Indigenous peoples of East Africa
Hunter-gatherers of Africa

Hadza people