A roller rink is a hard surface usually consisting of hardwood or concrete, used for roller skating or inline skating. This includes roller hockey, speed skating, roller derby, and individual recreational skating. Roller rinks can be located in an indoor or outdoor facility. Most skating center facilities range anywhere from under  to more than .

History
Massachusetts businessman James Plimpton's 1863 invention of an improved roller skate led to a boom in popularity in the late 19th century, particularly in cities of the American East Coast. At first, people roller skated at home, but within twenty years businesses dedicated to the activity began to spring up. Plimpton himself is credited with opening the first roller skating rink in New York City. Patrons who enjoyed ice skating during the winter months participated in the similar activity, now year-round. Early roller rinks varied greatly in size and type, both indoor and outdoor. Many consisted of simple wooden platforms that sometimes doubled as dance floors or ballrooms. While primarily an activity of eastern cities, a few enterprising individuals toured the rural areas of the Midwest and South with wagon-loads of roller skates. These entrepreneurs went from town-to-town, often in conjunction with circuses or carnivals, renting out skates and using whatever locally-available surface as an impromptu rink. The post–World War II baby boom also saw a boom in roller rinks across the United States. Having a roller skating birthday party became something of a rite of passage for American children in the 1950s, 1960s, 1970s, and 1980s. Roller rinks in the United States underwent significant changes in the 1970s. New plastics led to improved skate wheels—ones providing a smoother, quieter ride—and easier-to-maintain skate floors.

The disco craze from popular 1970s culture led to another increase in the popularity of roller rinks—or roller discos, as some became. Gone were the staid lighting and old-fashioned organ music as a generally older clientele were replaced by adolescents and twenty-somethings skating under mirror balls and special lights to disco beats. The end of the Disco Era and the advent of inline roller skates hit the roller rink industry hard, with many rinks closing. However, as had happened earlier, most rink owners adapted and survived the economic storm. Roller derby, a professional sport of the 1950s and 1960s once considered virtually dead, has seen a DIY, grassroots rebirth in popularity in the early 21st century with amateur and semi-pro teams forming leagues nationwide. Many rink owners support this activity, along with roller hockey, speed skating, and roller figure skating contests.

Footnotes

General references
 The History Of Roller Skating by James Turner & Michael Zaidman, published by the National Museum Of Roller Skating, 1997.
 Heaven On Wheels by R.W. Anderson, self-published, 2005.

Inline skating

Roller skating
Sports venues by type
Rink

Roller rink


Sabbatai Zevi (; ; August 1, 1626 – c. September 17, 1676), also spelled Shabbetai Ẓevi, Shabbeṯāy Ṣeḇī, Shabsai Tzvi, Sabbatai Zvi, was a Jewish mystic and ordained rabbi from Smyrna (now İzmir, Turkey). A kabbalist of Romaniote or Sephardic origin, Zevi, who was active throughout the Ottoman Empire, claimed to be the long-awaited Jewish Messiah. He was the founder of the Sabbatean movement.

Upon arriving in Constantinople in February 1666, Sabbatai was imprisoned on the order of the grand vizier Köprülüzade Fazıl Ahmed Pasha. In September of that same year, after being moved from different prisons around the capital to Adrianople (now Edirne), the imperial courts' seat, to be judged on accusations of fomenting sedition. Sabbatai was given the choice of either facing death by some type of ordeal, or of converting to Islam by the Grand Vizier representing the Sultan of the Ottoman Empire, Mehmed IV. He seems to have chosen the latter course, donning a turban from that time on. The heads of the Ottoman state then rewarded him with a generous pension for complying with their political and religious plans. About 300 families who followed Zevi also converted to Islam and became known as Dönme.

Subsequently, the Ottomans banished him twice, first to Constantinople, and, when he was heard singing Psalms with Jews, to a small town known today as Ulcinj in present-day Montenegro. He later died in isolation.

Early life and education
Sabbatai Zevi was born in the Ottoman city of Smyrna, supposedly on Tisha B'Av 1626, the Jewish holy day of mourning. In Hebrew Sabbatai means Saturn, and in Jewish tradition "the reign of Sabbatai", the highest planet, was often linked to the advent of the Messiah. Zevi's family were Romaniote Jews from Patras; his father, Mordecai, was a poultry dealer in the Morea. During the war between Turkey and Venice, Smyrna became the center of Levantine trade and Mordecai became the Smyrna agent of an English trading house, achieving some wealth in the process.

In accordance with the prevailing Jewish custom of the time, Sabbatai's father had him study the Talmud. He attended a yeshiva under the rabbi of Smyrna, Joseph Escapa. Studies in halakha, or Jewish law, did not appeal to him, but apparently Zevi did attain proficiency in the Talmud. At the same time, he was fascinated by mysticism and the Kabbalah and was influenced by Isaac Luria. The practical Kabbalah, whose devotees used asceticism to communicate with God and the angels, to predict the future and perform all sorts of miracles, was especially appealing to him. As well as Luria's writings, he read the Zohar and practiced asceticism and purification exercises called tikkunim.

Personal history

Influence of English millenarianism
During the first half of the 17th century, millenarian ideas about the approach of the messianic time were popular. They included ideas about the redemption of the Jews and their return to the land of Israel, with independent sovereignty. The apocalyptic year was identified by Christian authors as 1666 and millenarianism was widespread in England. This belief was so prevalent that Menasseh Ben Israel, in his letter to Oliver Cromwell and the Rump Parliament, appealed to it as a reason to readmit Jews into England, saying, "[T]he opinions of many Christians and mine do concur herein, that we both believe that the restoring time of our Nation into their native country is very near at hand."

As he was the agent for an English trading house in Smyrna, Sabbatai's father must have had business contact with English people and it's possible that his son learned something about Western millenarian expectations at home. Scholars are still assessing how much influence English and Dutch Calvinist millenarianism had on the messianic movement that developed around Zevi's activities.

Claims to being the expected Jewish Messiah

Along with general messianic beliefs, there was another computation, based on a passage in the Zohar (a famous Jewish mystical text), that Israel would be redeemed by the long-awaited Jewish Messiah in 1648.

In 1648, Sabbatai announced to his followers in Smyrna that he was the anticipated messianic redeemer. To prove this, he started to pronounce the Tetragrammaton, an act which Judaism prohibited to all but the High Priest of Israel in the Temple in Jerusalem on Yom Kippur. For scholars acquainted with rabbinical and Kabbalistic literature, this act was therefore highly symbolic. Sabbatai also claimed that he could fly, but told his followers that he couldn't do so in public because they were 'not worthy enough' to witness such a sight. He also claimed to have visions of God. Sabbatai revealed his claim to being the Messiah early on to Isaac Silveyra and Moses Pinheiro, the latter a brother-in-law of the Italian rabbi and Kabbalist Joseph Ergas.

However, at a mere twenty-two, Sabbatai was still too young to be thought of as an established rabbinic authority; his influence on the local community was limited. Even though he had led the pious life of a mystic in Smyrna for several years, the older, more established rabbinic leadership was suspicious of his activities and the local college of rabbis. Headed by his teacher, Joseph Escapa, they kept a watchful eye on him. When his messianic pretensions became too bold, he and his followers were subjected to an edict of ḥerem, a type of excommunication in Judaism.

In about 1651 (according to others, 1654), the rabbis banished Sabbatai and his disciples from Smyrna. It is uncertain where he went from there, but by 1658, he surfaced in Constantinople. There, he met a preacher, Abraham Yachini a disciple of the Talmudic scholar Joseph Trani, who confirmed his messianic mission. Yachini is said to have forged a manuscript in archaic characters which bore testimony to Sabbatai's claim to being the Messiah. It was entitled The Great Wisdom of Solomon, and began:

In Salonica, Cairo, and Jerusalem

Armed with this document, Sabbatai chose Salonica, at that time a center of Kabbalism, as his base. Proclaiming himself the Messiah or "anointed one," he gained a large following and put on all sorts of mystical events—e.g., the celebration of his marriage as the "One Without End" (the Ein Sof) with the Torah, preparing a solemn festival to which he invited his friends. But the rabbis of Salonica, headed by Rabbi Hiyya Abraham Di Boton, banished him from the city and sources differ as to the route he then took, with Alexandria, Athens, Constantinople, Jerusalem, and Smyrna mentioned as temporary bases. Eventually he settled in Cairo, where he lived for about two years (1660–1662).

There he befriended Raphael Joseph Halabi (of Aleppo), a wealthy and influential Jew who held the high position of mint-master and tax-farmer in Cairo under the Ottoman government. Raphael Joseph led an ascetic life, which included fasting, bathing in cold water, and scourging himself at night, and used his great wealth for charity, supporting poor Talmudists and Kabbalists, fifty of whom reportedly dined at his table regularly. He became a supporter and promoter of Sabbati's messianic claims.

In about 1663 Sabbatai moved on to Jerusalem where he resumed his former ascetic practice of frequent fasting and other penances. Many saw this as proof of his extraordinary piety. He was said to have a good voice, and attracted large audiences when he sang psalms all night long, or Spanish love-songs to which he gave mystical interpretations. At other times he prayed and cried at the graves of pious men and women or distributed sweetmeats to children on the streets. Gradually he gathered a larger circle of adherents.

At the time the Jewish community in Jerusalem was in dire need of money to pay the heavy taxes levied by the Ottoman government. Known as the favourite of the rich and powerful Raphael Joseph Halabi in Cairo, Sabbatai was chosen to appeal to him for money and support and his success in getting the funds to pay off the Turks raised his prestige. His followers dated his public career from this journey to Cairo.

Marriage to Sarah
Another event that took place during his second stay in Cairo helped spread Sabbatai's fame in the Jewish world. During the Chmielnicki massacres in Poland, a young Jewish orphan named Sarah was found by Christians and sent to a convent to be cared for. After ten years, aged about sixteen, she escaped (she claimed through a miracle), and made her way to Amsterdam and then to Livorno where, according to reports, she led a life of prostitution while also conceiving the notion that she would become the bride of the Messiah, whose appearance was thought to be imminent.

When a report of her adventures reached Cairo, Sabbatai claimed that such a consort had been promised to him in a dream because he, as the Messiah, was bound to fall in love with an unchaste woman. He reportedly sent messengers to Livorno to bring Sarah to him, and they were married at Halabi's house. Her beauty and eccentricity reportedly helped him gain new followers. Through her a new romantic and licentious element entered Sabbatai's career. The overturning of her past life was interpreted by Sabbatai's followers as further confirmation of his messiahship, following the biblical story of the prophet Hosea, who had also been commanded to take a "wife of whoredom" as the first symbolic act of his calling.

Nathan of Gaza

With Halabi's financial and political backing, a charming wife, and many additional followers, Sabbatai returned to Jerusalem in triumph. Passing through the city of Gaza, which at the time had an important Jewish community, he met Nathan Benjamin Levi, known since as Nathan of Gaza (), who became very active in Sabbatai's messianic career, serving as his right-hand man and declaring himself to be the risen Elijah, who, it was predicted, would proclaim the arrival of the Messiah. In 1665, Nathan announced that the Messianic Age would begin in 1666 with the conquest of the world without bloodshed. The Messiah would lead the Ten Lost Tribes back to the Holy Land, "riding on a lion with a seven-headed dragon in its jaws".

The rabbis of Jerusalem viewed Sabbatai's movement with great suspicion, and threatened its followers with excommunication. Acknowledging that Jerusalem was not the best place to carry out his plans, Sabbatai left for his native Smyrna, and Nathan proclaimed that henceforth Gaza rather than Jerusalem would be the sacred city. On his way from Jerusalem to Smyrna, Sabbatai was greeted enthusiastically in Aleppo. In Smyrna, which he reached in the autumn of 1665, great homage was paid to him. After some hesitation, he declared himself to be the expected Messiah during Rosh Hashanah in 1665; his declaration was made in the synagogue, with the blowing of shofars, and shouts of "Long live our King, our Messiah!"

His followers then began to refer to him with the title AMIRAH, a Hebrew acronym for the phrase "Our Lord and King, his Majesty be exalted" (Adoneinu Malkeinu Yarum Hodo).

Proclaimed messiah

Assisted by his wife, Sabbatai became the leader of the community and used his power to crush any opposition. He deposed the existing rabbi of Smyrna, Aaron Lapapa, and appointed Chaim Benveniste in his place. His fame began to extend far and wide. Italy, Germany, and the Netherlands were already centres of his messianic movement, and the Jews of Hamburg and Amsterdam learned of the events in Smyrna from trustworthy Christians. Henry Oldenburg, a distinguished German savant who became the first secretary of the Royal Society, wrote to Baruch Spinoza (Spinozae Epistolae No 33): "All the world here is talking of a rumour of the return of the Israelites ... to their own country. ... Should the news be confirmed, it may bring about a revolution in all things."

Sabbatai's followers soon included many prominent rabbis, such as Isaac Aboab da Fonseca, Moses Raphael de Aguilar, Moshe ben Yonatan Galante, Moses ben Mordecai Zacuto, and Chaim Benveniste. Benjamin Musaphia, an adherent of Spinoza, also became a follower. Meanwhile, fantastic reports circulated and were widely believed. For example, it was said, "In the north of Scotland a ship had appeared with silken sails and ropes, manned by sailors who spoke Hebrew. The flag bore the inscription 'The Twelve Tribes of Israel'." The Jewish community of Avignon, France prepared to emigrate to the new kingdom in the spring of 1666.

Jewish readiness to believe Sabbatai Zevi's messianic claims may largely be explained by the desperate state of European Jewry in the mid-17th century. The bloody pogroms of Bohdan Khmelnytsky during the cossack riots had wiped out an estimated 100,000 Jews in Eastern Europe (about one third of Europe's Jewish population at the time) and destroyed many centres of Jewish learning and communal life. For most of the Jews of Europe, therefore, this was a propitious moment for the messiah to deliver the promised salvation.

Spread of Sabbatai Zevi's influence

Probably with his consent, Sabbatai's adherents planned to abolish many ritualistic observances because, according to a minority opinion in the Talmud, in the messianic time there would no longer be holy obligations. The fast of the Tenth of Tevet became a day of feasting and rejoicing. Samuel Primo, who became Sabbatai's secretary when he went to Smyrna, directed the following circular to all of the Jews in the name of the Messiah:
"The first-begotten Son of God, Shabbethai Tebi, Messiah and Redeemer of the people of Israel, to all the sons of Israel, Peace! Since ye have been deemed worthy to behold the great day and the fulfilment of God's word by the Prophets, your lament and sorrow must be changed into joy, and your fasting into merriment; for ye shall weep no more. Rejoice with song and melody, and change the day formerly spent in sadness and sorrow into a day of jubilee, because I have appeared."

Primo's message was considered blasphemous, as Sabbatai wanted to celebrate his own birthday rather than the holy day. There was outrage and dissension in the communities, while many of the leaders who had been sympathetic to the movement were shocked by such radical innovations. Solomon Algazi, a prominent Talmudist of Smyrna, and other members of the rabbinate who opposed the abolition of the fast, narrowly escaped death at the hands of Sabbatai's followers.

In Constantinople
At the beginning of 1666, Sabbatai left Smyrna for Constantinople (İstanbul in present-day Turkey), possibly forced out by city officials. Since Nathan of Gaza had prophesied that, once in Constantinople, Sabbatai would place the sultan's crown on his own head, the grand vizier, Köprülüzade Fazıl Ahmed Pasha, ordered his immediate arrest and had him imprisoned, maybe to avoid any doubts as to the power still wielded by the Turkish Sultanate. However, his imprisonment discouraged neither Sabbatai nor his followers. He was treated well in prison, perhaps because of bribes which seems to have strengthened his followers' belief in him. Meanwhile Nathan of Gaza, Abraham Yachini and others circulated fabulous reports about the miraculous deeds "the Messiah" was supposedly performing in the Turkish capital, and the messianic expectations in the Jewish diasporas continued to rise.

At Abydos (Migdal Oz)
After two months' imprisonment in Constantinople, Sabbatai was moved to the state prison-castle at Abydos accompanied by some of his friends. The Sabbataians then renamed the fortress Migdal Oz (Tower [of] Strength). As Sabbatai had arrived on the day preceding Passover, he slew a paschal lamb for himself and his followers, and ate it with its fat, a violation of Jewish Law. He is said to have pronounced over it the benediction: "Blessed be God who hath restored again that which was forbidden."

The immense sums sent to him by his rich followers, the charms of the queenly Sarah, and the cooperation shown by the Turkish officials and others enabled Sabbatai to show off almost royal splendour in the prison at Abydos. Accounts of his life there were exaggerated and spread among Jews in Europe, Asia, and Africa, and in some parts of Europe, Jews began to unroof their houses and prepare for a new "exodus". In almost every synagogue, Sabbatai's initials were posted, and prayers for him were inserted in the following form: "Bless our Lord and King, the holy and righteous Sabbatai Zevi, the Messiah of the God of Jacob." In Hamburg, the council introduced the custom of praying for Sabbatai not only on Saturday (the Jewish Sabbath), but also on Monday and Thursday; unbelievers were compelled to remain in the synagogue and join in the prayer with a loud Amen. Sabbatai's picture was printed together with that of King David in most of the prayer-books, along with his Kabbalistic formulas and penances.

Such innovations caused great commotion in some communities. In Moravia excitement reached such a pitch that the government had to intervene, while at Sale, Morocco, the emir ordered a persecution of the Jews. During this period Sabbatai declared the fasts of the Seventeenth of Tammuz and the Ninth of Av (his birthday) would henceforth be feast-days, and contemplated converting the Day of Atonement to one of celebration.

Nehemiah ha-Kohen

While Sabbatai was in Abydos prison an incident occurred which ultimately led to his downfall. Two prominent Polish Talmudists from Lwów, Lesser Poland, who were among his prison visitors, informed Sabbatai that in their native country a prophet, Nehemiah ha-Kohen, had announced the coming of the Messiah. Sabbatai ordered the prophet to appear before him (see Jew. Encyc. ix. 212a, s.v. Nehemiah ha-Kohen). Nehemiah obeyed, reaching Abydos after a journey of three months at the beginning of September, 1666. The meeting did not go well, and some Sabbataians are said to have contemplated murdering the rival.

Conversion to Islam
Nehemiah, however, escaped to Constantinople, where he pretended to embrace Islam to get an audience with the kaymakam to tell him of Sabbatai's ambitions. The kaymakam informed Sultan Mehmed IV and Sabbatai was removed from Abydos and taken to Adrianople, where the vizier gave him three choices; subject himself to a trial of his divinity in the form of a volley of arrows (should the archers miss, his divinity would be proven); be impaled; or convert to Islam.

On the following day (September 16, 1666) Zevi appeared before the sultan, cast off his Jewish garb and put a Turkish turban on his head, thereby accomplishing his conversion to Islam. Satisfied, the sultan rewarded Sabbatai by conferring on him the title (Mahmed) Effendi, and appointing him as his doorkeeper on a generous salary. Sarah and approximately 300 families among his followers also converted to Islam. Thereafter these new Muslims were known as Dönme. Sabbatai was ordered to take a second wife to confirm his conversion. Some days afterwards, he wrote to the community in Smyrna: "God has made me an Ishmaelite; He commanded, and it was done. The ninth day of my regeneration."

Disillusionment

Sabbatai's conversion devastated his followers, and Muslims and Christians alike ridiculed them. In spite of his apostasy, many of his adherents still clung to their belief in him, claiming that his conversion was a part of the messianic scheme. Those such as Nathan of Gaza and Primo who were interested in maintaining the movement encouraged such belief. In many communities, the Seventeenth of Tammuz and the Ninth of Av were still observed as feast-days in spite of bans and excommunications by the rabbis.

At times Sabbatai assumed the role of a pious Muslim and reviled Judaism; at others he associated with Jews as one of their own faith. In March, 1668, he announced that he had been filled with the "Holy Spirit" at Passover, and had received a "revelation."

Either Sabbatai or one of his followers published a mystical work claiming he was the true Messiah in spite of his conversion and that his goal was to bring thousands of Muslims to Judaism. However, he told the sultan that he was trying to convert Jews to Islam, and the sultan permitted him to associate with other Jews and preach in their synagogues.

Last years
Gradually the Turks tired of Sabbatai's antics, ending his doorkeeper's salary. At the beginning of 1673, the sultan had Zevi exiled to Ulcinj (Dulcigno, ) where his wife died in 1674. Zevi then married Esther, the daughter of rabbi Joseph Filosoff of Thessaloniki.

Death
In August 1676, Sabbatai wrote to the Jewish Community in Berat, Albania, requesting religious books. Shortly afterwards he died in isolation, according to some accounts on September 17, 1676, the High Holy Day of Yom Kippur. Upon his death, his widow, brother and children by his first wife moved to Thessaloniki.

His tomb was believed for a long time to have been in Berat, at a tekke built in the yard of the Imperial Mosque (), where a tomb stood until 1967. However, more recent research done in 1985 has suggested that he was actually buried in Dulcigno. His biographer Gershom Scholem mentions that his tomb was visited by Dönme pilgrims from Salonika until the early 20th century.

"By the 1680s, the Dönme had congregated in Salonica, the cosmopolitan and majority-Jewish city in Ottoman Greece. For the next 250 years, they would lead an independent communal life—intermarrying, doing business together, maintaining their own shrines, and handing down their secret traditions."

Legacy

By the 19th century, the Dönme had become prominent in the tobacco and textile trades. They established progressive schools and some members became politically active. Some joined the Committee of Union and Progress (CUP), the revolutionary party known as the Young Turks. With independence, in the 1910s, Greece expelled the Muslims, including the Dönme, from its territory. Most migrated to Turkey, where by the mid-20th century they were becoming highly assimilated.

Although little is known about them, various groups called Dönme continue to follow Sabbatai Zevi today, mostly in Turkey. Estimates of the numbers vary. As of 2016 there are 'perhaps 2,000' believing Dönme still living in Turkey, though this is dwarfed by the numbers of individual with descent from the group. They have been described as presenting themselves as Muslim in public whilst practising their own forms of messianic/mystical Jewish beliefs in private.

The Dönme eventually split into three sects, each with quite different beliefs, as Ottoman Jewish scholars Abraham Danon, and Joseph Néhama pointed out in French-language Jewish Studies journal articles over a hundred years ago. In the 1930s a comprehensive study on the history of the sects was also published in French by Abraham Galanté. More recently, Professor Cengiz Şişman has published a new study called The Burden of Silence. According to a review published in the Israeli newspaper The Jerusalem Post, the branch known as Karakaş follow Sufi-influenced practices, while the Kapancıs have not been influenced by Islam at all and are now completely secular.

A house in the centre of İzmir close to the Agora has long been associated with Sabbetai Zevi. In ruins as recently as 2015, it has since been restored.

See also

 Frankism
 Isaac La Peyrère
 Jacob Frank
 Jewish Messiah claimants
 Jews in apostasy
 List of messiah claimants
 Schisms among the Jews
 "Who is a Jew?"

Notes

Bibliography
 Bali, Rifat N.,  A Scapegoat for All Seasons: The Dönmes or Crypto-Jews of Turkey, Istanbul, The ISIS Press, 2008.
 Encyclopaedia Judaica, article: "Shabbetai Zevi," 2nd edn, Farmington Hills, Michigan, 2007, vol. 18, pp. 340–359. .
 Freely, John The Lost Messiah: In Search of the Mystical Rabbi Sabbatai Sevi, New York, Overlook Press, 2001. .
 Goldish, Matt, The Sabbatean Prophets, Cambridge, Harvard University Press, 2004.

 Haven, Alexander van der, From Lowly Metaphor to Divine Flesh: Sarah the Ashkenazi, Sabbatai Tsevi's Messianic Queen and the Sabbatian Movement. Menasseh ben Israel Instituut Studies 7, Amsterdam, University of Amsterdam/Menasseh ben Israel Institute, 2012. .
 Idel, Moshe, Messianic Mystics, New Haven, Yale University Press, 1998 (Chapter 6: Sabbateanism and Mysticism, pp. 183–211).
 Lucca, Paolo.  "Šabbetay Ṣewi and the Messianic Temptations of Ottoman Jews in the Seventeenth Century According to Christian Armenian Sources" in Camilla Adang and Sabine Schmidtke (eds.) Contacts and Controversies between Muslims, Jews and Christians in the Ottoman Empire and Pre-Modern Iran, Würzburg, Ergon, 2010, pp. 197–206.  (This is the only edition shown as available on the  Amazon German website on 3 July 2022, and there is no edition shown at all on the Amazon UK website; the pagination may not be the same as that shown above, which was for an edition in 2016, printed on commission, as described in the previous version.)
 Maciejko, Paweł, (ed.), Sabbatian Heresy: Writings on Mysticism, Messianism, & the Origins of Jewish Modernity. Waltham, Mass., Brandeis University Press, 2017.
 Mazower, Mark, Salonica, City of Ghosts: Christians, Muslims, and Jews, 1430–1950. New York, Alfred A. Knopf, 2005, pp. 69–71.
 Rapoport-Albert, Ada, Women and the Messianic Heresy of Sabbatai Zevi, 1666–1816, Oxford, The Littman Library of Jewish Civilisation, 2011.
 Scholem, Gershom, Sabbatai Sevi: The Mystical Messiah: 1626–1676, London, Routledge Kegan Paul, 1973 ; American edition: Princeton University Press, 1973  (hardcover edn.).
 Sisman, Cengiz, The Burden of Silence: Sabbatai Sevi and the Evolution of the Ottoman-Turkish Dönmes, New York, Oxford University Press, 2015.
 Sisman, Cengiz, Transcending Diaspora: Studies on Sabbateanism and Dönmes, Istanbul, Libra Publishing, 2016.

References

Graetz, Heinrich, History of the Jews, The Jewish Publication Society of America, Philadelphia, 1895, vol. V, pp 51–85.

Further reading
Dweck, Yaacob Dissident Rabbi: The Life of Jacob Sasportas (Princeton University Press, 2019)

Litvinoff, Barnet Another Time, Another Voice: A novel of the seventeenth century, London, W. H. Allen, 1971

External links

 SHABBETAI ẒEVI by Gershom Scholem. Encyclopaedia Judaica article at Encyclopedia.com
 Sabbatai Zevi by Kaufmann Kohler and Henry Malter. The Jewish Encyclopedia
 Shabbetai Zvi Jewish Virtual Library
 Shabbetai Tsvi, False Messiah Video Lecture by Henry Abramson
 In search of followers of the false messiah by Orly Halpern. About Aubrey Ross and his book The Messiah of Turkey. Haaretz 28 June 2002
 Shabbetai Tzvi and the Dangers of Messianic Kabbala Video lecture by Rabbi Menachem Levine

1626 births
1676 deaths
17th-century apocalypticists
17th-century rabbis from the Ottoman Empire
Converts to Islam from Judaism
Jewish messiah claimants
Kabbalists
Romaniote Jews

Sephardi Jews from the Ottoman Empire
Smyrniote Jews

Sabbatai Zevi


Marian Spore Bush (born Flora May Spore, October 22, 1878 – February 24, 1946) was an American dentist, painter, and wife of industrial tycoon Irving T. Bush.  She left her successful Michigan dental practice for a studio in Greenwich Village, New York City, and became a self-taught painter in the 1920s.

She claimed her large surrealistic works were inspired by long-dead artists who were communicating with her from "beyond the veil."  Her predictions of the future, her unusual artwork, her work with the poor in New York City's Bowery, and her late life marriage to Bush incited much interest in the national press.

Early life and career
Marian Spore Bush was born Flora May Spore in Bay City, Michigan, on October 22, 1878, to Melvin and Helen Miller Spore. She attended Western High School in Bay City graduating in 1895 and went on to Ann Arbor to graduate from the University of Michigan College of Dentistry in 1899. She opened a dental office in Bay City in 1901 and became the first female dentist in Bay County. She was widely appreciated "for her progressive and excellent work in the day when she fabricated inlays, crowns, bridgework, and dental plates in her own laboratory. She was also a pioneer in the field of periodontal dentistry."

According to her sister Belle Spore Tunison, "although a woman of varied interests, Mrs. Bush never had the slightest inclination towards art--either theoretically or in practice--until after the death of her mother, Mrs. M. L. Spore, in 1919. She gave up her dental practice then and went to Guam to spend six months with her brother, Lieut. Comm. James Sutherland Spore, who was governor general at that time, and there she began her first painting."  After some further travels abroad, she settled in New York City and rented a studio in Greenwich Village.

Spiritualism and painting
As Flora Marian Spore, "she became well-known for a new and unusual technique, sometimes using paint so thick it seemed as much sculpture as painting. Brilliant color, power, and an unquestioned sense of design of a new and mystic school brought her work to the attention of art critics who reviewed her paintings with interest and favor."

Spore was "an early participant in an exploration of the field of extrasensory perception in collaboration with Dr. Walter Franklin Prince of the Boston Society for Psychical Research.  She believed firmly in life after life and the ability of the dead to communicate with the living through mental means. She felt that her painting was inspired and her art guided by artists long dead," perhaps originally introduced to her through the spirit of her deceased mother. Yet she insisted that she was not a spiritualist nor did she believe in physical mediumship.

Harry Houdini, an arch-enemy of spiritualists, was fascinated by her artwork. In 1924, Houdini's remarks about her paintings were printed in the New York Sun: "It is a great exhibition. I am certain of Miss Spore's honesty. I have never excluded the possibility of supernatural intervention from my belief. I have been engaged in the exposure of criminal fakers… there is no question of that here. Miss Spore has something beautiful and is conveying it to her fellow men.".

Spore's paintings were exhibited in the most conservative and prestigious art galleries of New York City: Knoedler's, Wildenstein's, Grand Central Art Galleries and also the Fine Arts Gallery of London, "where art critics, society reporters, and psychiatrists, as well as crowds of the general public, flocked to see them."  She received much publicity from both the mainstream press and sensationalist tabloids, which printed such articles as "Mystic voices led her to romance, fame and wealth" and "Pictures my mother sends me from beyond the grave."

Later life and work
In the late 1920s, having dropped the name Flora, Marian "started a breadline in the Bowery. First with her own money and then with the financial assistance of other benefactors, she personally dispensed such things as meal tickets, clothing, spectacles, false teeth, and wheelchairs." She became known to the press as Lady Bountiful of the Bowery. While engaged in this work she met Irving T. Bush, founder and president of Bush Terminal Company in New York City, and Bush House in London. They were married in Reno on June 9, 1930, an hour after Bush's divorce from his second wife became final. Shortly afterwards, Marian closed her soup kitchen, feeling that other relief agencies could handle the work more efficiently.

Henceforth, Marian Bush split her life between acting the society hostess and being a practicing artist. In "symbolism and mood her paintings seemed to forecast world events and conditions. Early in the 1930s, her art took an entirely new trend. Up to this time her palette had been extraordinarily vivid.  Now she seemed impelled to paint huge stark canvases in black and white, all of war or presaging war." One example, entitled "New York City: When?" shows two airplanes and burning buildings amidst the skyscrapers of New York.

Edward Alden Jewell, art critic for the New York Times, said of her 1943 New York exhibition, "I should be inclined to refer to her work in this field as that of a primitive mystic. The large black and white canvases seem at once crude and powerful….All the war paintings are symbolic in nature. Their impact is sharp and disturbing. If accepted as manifestations of psychic phenomena, they are mysterious."

There was one exception to the trend of her later work.  In 1942, Marian produced a series of small paintings of scenes from the island of Guam, where she stayed in the early 1920s while visiting her brother.  The New York Times'  art critic described these canvases as "high in key" and observed they "involve extensive use of impasto."  According to an art gallery newsletter, "these Guam paintings are delightful primitives, very colorful and full of the movement of the sea and palm trees."

Philanthropist

As a wealthy Park Avenue resident, she operated a soup kitchen for the poor and needy in New York City's Bowery section, beginning in 1927. By February 1930 she worked four months annually, from January until April, relieving a populace of unskilled labor. During the Great Depression a growing breadline formed a streetwide T from Second Avenue (Manhattan) to the Bowery. It extended for a city block and a half.

She distributed more than $1,300 weekly in meal tickets purchased from the Y.M.C.A. at 22 East Third Street. She provided alms for the feeble, the crippled, and the starving. Four tickets purchased for a nickel each made up the smallest semi-weekly ration. Spore added a small colored ticket which was paired with meal tickets. The colored ticket gave one admittance to a small headquarters composed of two rooms, located at 24 East Third Street. On the next day of distribution the ticket holder could enter the building where Spore spent two hours every Monday and Thursday. Inside the headquarters, converted from a squalid tenement, she carried out the distribution of pants, overcoats, shoes, and other clothing, which Spore bought from stores which sold to her.

In February 1930 Spore left her Park Avenue apartment for several weeks. However, her chauffeur, a Y.M.C.A employee, continued to give out meal tickets and clothing to the disadvantaged.

Writings and legacy
Spore wrote a semi-autobiographical book about her spirit paintings, entitled They, which was published posthumously in 1947 by the Beechhurst Press of New York.  She also wrote numerous children's stories which have never been published.

After her death in New York on February 24, 1946, a large retrospective exhibition of  her work was organized in New York City. Most of her works have not been seen in public since this exhibition more than 60 years ago. Most of her early paintings were sold to patrons, and many of her important works are still owned by her descendants.

In her obituary, the New York Times reprinted the statement of Dr. Walter Franklin Prince, "for many years research and executive officer  of the Society for Psychical Research, [who] has said of Mrs. Bush, 'She represents a very unusual and remarkable phenomena, at least part of which is quite beyond explanation by our present science.  Her honesty and general character are beyond doubt...that she is able to state facts probably unknown to her to a degree beyond the limits of chance has been absolutely proved by me.  Here is a remarkable and perplexing case.'"

References

Further reading
Bush, Marian Spore. They. New York: Beechhurst Press (1947).
 Time, v. XLI n.23, June 7, 1943, p. 71-2

1878 births
1946 deaths
American spiritual mediums
Drawing mediums
People from Bay City, Michigan
University of Michigan School of Dentistry alumni
American dentists
Women dentists
American women painters
American socialites
Painters from Michigan
20th-century American painters
20th-century American women artists

Marian Spore Bush


Tha Boord o Ulstèr-Scotch (Ulster-Scots Agency in Inglis) is a cross-border agency setten up in Ireland for tae uphaud the Ulster Scots leid an sib thirlt cultur.

Owerview

The Ulster Scots Agency wis setten up for tae promuive Ulster Scots on the island o Ireland alang wi Foras na Gaeilge, that wis setten up for tae promuive the Erse leid. The agency is pairt o the The North/Sooth Leid Body staiblisht as a affcome o the Guid Friday Agreement o 1998.

Its remit is "the promotion of greater awareness and the use of Ullans and of Ulster-Scots cultural issues, both within Northern Ireland and throughout the island". "Ullans" an "Ulster-Scots cultural issues" is defined in inter-govrenmental greement an enshrint in legislation as follaes: ""Ullans" is tae be understood as the variety o the Scots leid tradeetionally foond in pairts o Northern Ireland an Donegal. "Ulster-Scots cultural issues" relate tae the cultural tradeetions o the pairt o the population o Northern Ireland an the mairch counties which is o Scottish ancestry an the influence o thair cultural tradeetions on others, baith within the island o Ireland an in the rest o the warld."

The meesion statement that it has adoptit is as follaes:

"The aim of the Ulster-Scots Agency is to promote the study, conservation, development and use of Ulster-Scots as a living language; to encourage and develop the full range of its attendant culture; and to promote a wider awareness and understanding of the history of the Ulster-Scots."

It is sillert by the Depairtment o Cultur, Airts an Leisur in Northren Ireland thegither wi the Meenister for Community, landwart an Gaeltacht maiters in the Republic o Ireland.

The Agency's heid office is in Belfast, but a seicont office in Raphoe in east Coonty Donegal is ettelt at.,
projects bein unnertaen or ettelt at includes: a tape-recordit survey o hamelt speakers, the pittin-thegither o a twa-wey Ulster Scots/English dictionar, a text base o written Ulster Scots, an a dab-haund translation service.

Newspaper

The agency sets furth an English langage newsletter, awbeit wi some taiken Scots, setten furth antrin times ilka year, enteetelt "The Ulster-Scot" as a eik-tae tae the Belfast News Letter. The publication is cawed aboot free o chairge whan socht. "The Ulster-Scot" haes raised some flytin. The writer an braidcaster Malachi O'Doherty reportit in the Belfast Telegraph on 2 December 2002:

"I have just received a copy of their paper, The Ulster Scot. I showed it to a republican minded friend and was intrigued by his reaction. "Isn't it great," he said.

What he liked about it is that it makes Ulster Protestants look stupid. It depicts them as chauvinistic and naive."

Soorces

Fremmit airtins
 Ulster-Scots Agency (Tha Boord o Ulstèr-Scotch)
 (Language, Identity and Politics in Northern Ireland)
 Tha Boord o Ulstèr-Scotch: An English Name for a Scots Organization? (PDF)

Leid regulators
Cultur o Northren Ireland
Non-Departmental Public Bodies o the Northren Ireland Executive
+Agency
Ulster Scots leid

Boord o Ulstèr-Scotch


Solon Justus Buck (August 16, 1884 – May 25, 1962) was the Second Archivist of the United States.

His academic career, never straying very far from his interest in the history of agricultural communities, started with a brief appointment to Indiana University followed by two years at the University of Illinois, which he left for the University of Minnesota in 1914, becoming also superintendent of the Minnesota State Historical Society. During his long tenure in Minnesota he fought hard for the state's history, helping organize county historical societies, founding a quarterly periodical, and moving the Historical Society from the basement of the State Capitol to its own building.

In 1931, Buck was appointed professor of history at the University of Pittsburgh, and when the U. S. National Archives were established in 1935 he was tapped to be Assistant Director, then in 1941 the second Archivist of the United States. In 1948, he joined the Library of Congress as chief of the Manuscript Division, then as Assistant Librarian until his retirement in 1954. He also served as the seventh president of the Society of American Archivists, from 1949 to 1951.

As might be expected from such a career, Buck's gifts lay in organization, with a particular talent for bibliography; he became an international authority in archival economy. His obituary in the American Historical Review says of him: "He was a perfectionist with an infinite mastery of detail. He held all his associates to his own high standards of perfection. He was merciless on incompetents, but held the respect of those who worked with him."

His works include Illinois in 1818, a sort of preamble to the Illinois Centennial History series; The Granger Movement, Travel and Description 1765‑1865 (Ph. D. thesis, Harvard, 1911), which at his death was still considered the classic treatment of the subject; The Agrarian Crusade (1919); and, with his wife Elizabeth Hawthorne Buck, The Planting of Civilization in Western Pennsylvania (1939).

He married Elizabeth Hawthorn on June 20, 1919. They had three children: Roger Conant, Mary Margaret, and Stephen Farrington.

He had been in poor health the last few years of his life, and he died soon after a fall in which he broke his hip, in Washington, D.C.

References

 Incorporates text from Bill Thayer's site, by permission.

External links

 Archivists of the United States, 1934 - Present
 Solon J. Buck papers at the Library of Congress
 Solon J. Buck papers at the Minnesota State Historical Society

 Illinois in 1818 (on Thayer's American & Military History site)

1884 births
1962 deaths
Harvard University alumni
Indiana University faculty
University of Minnesota faculty
University of Pittsburgh faculty
American archivists
National Archives and Records Administration
Presidents of the Society of American Archivists
Truman administration personnel
Franklin D. Roosevelt administration personnel

Solon J. Buck


Thomas Robert McInnes or (Gaelic) Tòmas Raibeart Mac Aonghais (November 5, 1840 – March 15, 1904) was a Canadian physician, Member of Parliament, Senator, and the sixth Lieutenant Governor of British Columbia.

He was the father of the poet Tom MacInnes.

Life
McInnes was born in Lake Ainslie, Nova Scotia to Scottish immigrant parents. He studied in the US, at Harvard University and elsewhere, earning a medical degree from Rush Medical College. McInnes served in the Union Army during the American Civil War before returning to Canada. He initially settled in Dresden, Ontario but relocated to New Westminster, British Columbia in 1874. McInnes established himself as a physician and surgeon, attached to the Royal Columbian Hospital and also served as a coroner. In July, 1878 he was appointed as superintendent of the provincial Lunatic Asylum.

Political career
McInnes became mayor of New Westminster in 1877. He was acclaimed as an independent candidate in a federal by-election, March 25, 1878. His victory was confirmed in the general election which followed later in the year. McInnes resigned his Commons seat December 12, 1881 and was appointed to the Senate by Prime Minister Macdonald twelve days later. He resigned his Senate seat in 1897 upon his appointment as Lieutenant Governor of British Columbia.

Lieutenant Governor and aftermath
McInnes' term as Lieutenant Governor was often stormy as he twice dismissed Premiers and appointed successors who were controversial. A party system was only emerging in the province at the time and it was often unclear which members commanded support. Following the 1898 provincial election, incumbent Premier John Herbert Turner refused to resign, despite having only minority support. McInnes asked former Premier Robert Beaven to form a government, despite not having a seat in the legislature. There were rumours at the time that McInnes had asked Beaven that his son, William Wallace Burns McInnes, a federal Member of Parliament, be included in his cabinet. Beaven was unable to secure support for a government; four days later McInnes asked incumbent Opposition Leader Charles Augustus Semlin to form a government. Premier Semlin lost a no-confidence motion by one vote in 1900. McInnes then asked Attorney-General Joseph Martin to form a government, despite little support in the legislature, which fell on another no-confidence motion, 30-1. McInnes made another controversial choice, asking James Dunsmuir the heir of a powerful business family, to become Premier. Prime Minister Wilfrid Laurier had finally become exhausted with McInnes and requested the Governor-General (The Earl of Minto) replace him with Henri-Gustave Joly de Lotbinière, a cabinet minister from Quebec. McInnes thus became the only Lieutenant Governor of British Columbia dismissed from the office.

McInnes is also remembered for an 1890 senate bill entitled "An Act to Provide for the Use of Gaelic in Official Proceedings" which would have made Gaelic an official language in Canada. However, the bill was defeated 42–7. He also advocated the creation of a Canadian mint. At the time, Canadian currency was produced in Great Britain. McInnes attempted a political comeback in a 1903 federal by-election but finished last of the three candidates in the Burrard riding.

References

External links

Lieutenant Governor of British Columbia

1840 births
1904 deaths
Harvard University alumni
Canadian senators from British Columbia
Independent Canadian senators
Independent MPs in the Canadian House of Commons
Lieutenant Governors of British Columbia
Members of the House of Commons of Canada from British Columbia
People from Inverness County, Nova Scotia
Canadian people of Scottish descent
Canadian Gaelic
Union Army soldiers
Canadian coroners
Scottish Gaelic language activists

Thomas Robert McInnes


This Is Sinatra Volume Two is a compilation album by American singer Frank Sinatra, released in 1958.

Background
Another collection of Sinatra singles and B-sides with backings courtesy of Nelson Riddle, following 1956's This Is Sinatra!. It also included seven new tracks, all recorded in late 1957: "Everybody Loves Somebody," "You'll Always Be the One I Love," "Time After Time," "If You Are But a Dream," "It's the Same Old Dream," "I Believe," and "Put Your Dreams Away." Since Sinatra first recorded these songs in the 1940s, and since most dealt with dreams, they might have been meant for a concept album that never came to completion.

"Wait for Me" is a song from the 1956 film "Johnny Concho," a Western in which Sinatra starred.

This collection is long out of print, and appears on compact disc complete and in its original running order only on the 1994 British release  "This is Frank Sinatra, 1953-1957" (on EMI's Music for Pleasure [MFP] subsidiary) and in 1998's The Capitol Years 21 disc box set, also a British release. Most of the tracks appear on the box set The Complete Capitol Singles Collection. Others appear on the three-disc compilation The Capitol Years and on other compilations.  It was announced on January 28, 2016, that the album would be re-released on LP by Capitol/Universal on April 8, 2016.

Track listing
"Hey! Jealous Lover" (Sammy Cahn, Kay Twomey, Bee Walker) – 2:24
"Everybody Loves Somebody" (Irving Taylor, Ken Lane) - 3:46
"Something Wonderful Happens in Summer" (Joe Bushkin, John DeVries) - 3:16
"Half as Lovely (Twice as True)" (Lew Spence, Sammy Gallop) - 3:09
"You're Cheatin' Yourself (If You're Cheatin' on Me)" (Al Hoffman, Dick Manning) – 2:38
"You'll Always Be the One I Love" (Ticker Freeman, Sonny Skylar) - 2:59
"You Forgot All the Words (While I Still Remember the Tune)" (Bernie Wayne, E.H. Jay) - 3:24
"(How Little It Matters) How Little We Know" (Phillip Springer, Carolyn Leigh) - 2:39
"Time After Time" (Jule Styne, Cahn) - 3:31
"Crazy Love" (Cahn, Phil Tuminello) - 2:54
"Wait for Me" (Nelson Riddle, Dok Stanford) - 2:54
"If You Are But a Dream" (Moe Jaffe, Jack Fulton, Nat Bonx) - 3:50
"So Long, My Love" (Cahn, Lew Spence) - 2:50
"It's the Same Old Dream" (Styne, Cahn) - 3:06
"I Believe" (Styne, Cahn) - 2:33
"Put Your Dreams Away (For Another Day)" (Paul Mann, Stephen Weiss, Ruth Lowe) - 3:12

Personnel
 Frank Sinatra - Vocals
 Nelson Riddle - Arranger, Conductor

References

1958 compilation albums
Frank Sinatra compilation albums
Capitol Records compilation albums
Albums arranged by Nelson Riddle
Albums conducted by Nelson Riddle

This Is Sinatra Volume 2


The Conquest of Kalmar () took place on 27 May 1523, during the Swedish War of Liberation (1521-1523). In the beginning of 1523, Kalmar and Stockholm remained as the only real Danish strongholds in Sweden. The situation in Kalmar was tense, with many German Landsknechte mercenaries in Danish hire stationed in the city. They were under orders that, if the city were to be attacked, they should kill all burghers of Swedish origin, burn the city and castle, retreat, and regroup in Visby, Gotland.

When this order became known in the city, the inhabitants quickly made contact with the commanders of the besieging Swedish forces, Arvid Västgöte and Peder Hansson. An agreement was made that the burghers would leave the northern city gate open on the night before 27 May. This was done, and the attack began. Before dawn, the city was in Swedish hands. Eight days later Kalmar Castle surrendered as well, and Arvid Västgöte continued on to cleanse Öland of Danish troops.

References

1523 in Europe
Kalmar
Kalmar
Kalmar
16th century in Denmark
1523 in Sweden
1523 in Denmark
Kalmar

Conquest of Kalmar


Kookaburra Sport is an Australian company named after an Australian bird related to the kingfisher, which eats snakes and is, therefore, very valuable to the Australians.

Kookaburra makes and sells cricket supplies which are used by amateurs and professionals. They are one of the leading brands and are famous for their colourful and artistic designs. It is the leading manufacturer of cricket equipment in the world. Its balls are used the most in international cricket matches.

Companies of Australia
Cricket in Oceania

Kookaburra Sport


Taarak Mehta Ka Ooltah Chashmah ( Taarak Mehta's inverted spectacles; sometimes abbreviated as TMKOC) is an Indian Hindi Language television sitcom. One of India's longest running television shows, it is produced by Neela Tele Films. The show went on air on 28 July 2008. It airs from Monday to Saturday on SAB TV. Reruns of the show started on Sony Pal from 2 November 2015.

The show is based on the column Duniya Ne Undha Chashma written by columnist and journalist/playwright Taarak Mehta for the Gujarati weekly magazine Chitralekha.

Plot
The series takes place at the Gokuldham Co-operative Society, an apartment complex in Powder Gali, Goregaon East, Mumbai around Gada Family which consists of a successful businessman Jethalal Champaklal Gada, his father Champaklal Jayantilal Gada, his wife Daya and their naughty son Tipendra Gada (Tapu) who is the leader of his friend circle called "Tapu Sena."

Jethalal calls his father Champaklal to keep an eye on Tapu but the opposite happens and he joins hands with Tapu. Most of the episodes are based on Jethalal being stuck in a problem and Taarak Mehta, his best friend, helps him out of it whom Jethalal calls "Fire Brigade."

The show covers topical issues which are socially relevant. The residents of Gokuldham faces daily life problems and finds solutions for it but with a moral value too in a hilarious manner. Although Gokuldham Society consists of 50 flats but the show mostly focuses on the lives of the families, that are of; Jethalal Champaklal Gada, a Gujarati; Taarak Mehta, who is from Rajasthan; Aatmaram Tukaram Bhide, who belongs to Marathi culture; Dr. Hansraj Hathi, a Bihari overweight doctor; Krishnan Iyer, a scientist from Chennai but has a Bengali wife; Roshan Singh Sodhi, A Punjabi but has a Parsi wife and Patrakaar Popatlal from Bhopal, a bachelor from eleven years. They always help each-other in their problems, to promote Unity in Diversity.

Cast and Characters
Main

Gada Family:

Dilip Joshi as Jethalal Champaklal Gada (2008-present)

Disha Vakani as Daya Jethalal Gada (2008-2017)

Amit Bhatt as Champaklal Jayantilal Gada (2008-present)

Bhavya Gandhi / Raj Anadkat / Nitish Bhaluni as Tipendra Jethalal Gada (Tapu) (2008-2017/2017-2022/2023-present)

Mehta Family:

Shailesh Lodha / Sachin Shroff as Taarak Mehta (2008-2022 / 2022-present)

Neha Mehta / Sunanya Fozdar as Anjali Mehta (2008-2020/2020-present)

Iyer Family:

Tanuj Mahashabde as Krishnan Subramaniam Iyer (2008-present)

Munmun Dutta as Babita Iyer (2008-present)

Bhide Family:

Mandar Chandwadkar as Aatmaram Tukaram Bhide (2008-present)

Sonalika Joshi as Madhavi Aatmaram Bhide (2008-present)

Jheel Mehta / Nidhi Bhanushali / Palak Sidhwani as Sonalika Aatmaram Bhide (Sonu) (2008-2012/2012-2019/2019-present)

Sodhi Family:

Gurcharan Singh / Laad Singh Mann / Balvinder Singh as Harjeet Singh Sodhi (2008-2013,2014-2020/2013-2014/2020-present)

Jennifer Mistry Banshiwal / Dilkhush Reporter / Jennifer Mistry Banshiwal as Roshan Kaur Sodhi (2008-2013,2016-2023/2013-2016)

Samay Shah as Gurcharan Singh Sodhi (Gogi) (2008-present)

Hathi Family:

Nirmal Soni / Kavi Kumar Azad / Nirmal Soni as Dr. Hansraj Hathi (2008-2009,2018-present/2009-2018)

Ambika Ranjankar as Komal Hathi (2008-present)

Kush Shah as Gulabkumar Hathi (Goli) (2008-present)

Others:

Azhar Shaik as Pankaj Diwan Sahay (Pinku) (2008-present)

Sharad Sankla as Abdul (2008-present)

Shyam Pathak as Patrakar Popatlal Bhagwati Pandey (2009-present)

Ghanashyam Nayak as Natwarlal Prabhashankar Udhaiwala (Nattu Kaka) (2008-2020)

Tanmay Vekaria as Bagheshawar Dadukh Udhaiwala (Bagha) (2011-present)

Monika Bhadoriya / Navina Wadekaras as Bawri Dhondulal Kanpuria (2013-2019/2023-present)

Mayur Vakani as Sundarlal (2008-present)

Priya Ahuja / Mihika Verma as Rita Srivastava (2009-2010,2013-present/2010-2013)

Daya Shankar Pandey as Inspector Chalu Pandey (2010-present)

Asitkumarr Modi as himself (2008-present)

Guests

References

2010s Indian television series
2020s Indian television series
Soap operas

Taarak Mehta Ka Ooltah Chashmah


In rocketry, the Armadillo Aerospace Quad vehicle called Pixel is a computer-controlled VTVL rocket that was used in 2006 to compete in the Lunar Lander Challenge.

General description
The quad vehicle design is a pressure fed in blow-down mode from an initial pressure of 320 psi for level 1 (400 psi level 2). The cold gas vernier engines are cross-fed by gas drawn from ullage space of the opposite tank. The vehicle was able to transfer propellant through connecting pipes between opposite tanks by controlling ullage pressures with the thrusters; this helps it balance, minimizing gas use. The main engine had two-axis thrust vectoring. The vehicle was fully computer controlled; with guidance from GPS and fiber optic gyros.

Specification
The specification for Pixel/Texel for level 1:

 Width: ~1.9 m (~75 inches)
 Height: ~1.9 m (~75 inches)
 Dry Weight: 650 pounds
 Gross Lift Off Weight (GLOW): ~1500 pounds (360 pounds ethanol, ~500 LOX)
 Payload: 55 pounds
 Engines: 1 (+ 4 cold gas attitude jets)
 Thrust (sl): ~3000 pounds

Engine (XPC-06):

 Thrust: ~3000 pounds (throttleable to 25%)
 Chamber Pressure: 300 psi
 Nozzle Area Ratio: 2:1
 Isp (sl): ~140-~200 seconds (low-high throttle)
 Length: 0.51 m (20 inches)
 Diameter: 0.2 m (8 inches)
 Chamber: carbon fiber reinforced graphite built by Cesaroni aerospace
 Burn Time: >100 seconds, expected >180 for level 2, with approximately double the propellant mass.

Purchase by NASA
On 8 March 2010, Matthew Ross of Armadillo Aerospace confirmed that Pixel had been converted to methane/LOX propellant and sold to NASA as part of the Project M testbed for the Autonomous Landing Hazard Avoidance Technology (ALHAT) LIDAR range finding system under development by Jet Propulsion Laboratory (JPL).

See also

 Reusable Vehicle Testing program of the Japanese Space Agency JAXA
 Project Morpheus NASA program to continue developing ALHAT and Quad landers
 Blue Origin New Shepard
 Kankoh-maru
 McDonnell Douglas DC-X
 Zarya
 CORONA
 Grasshopper

References

Reusable launch systems
Rockets and missiles
Pressure-fed rockets
VTVL rockets

Quad (rocket)


Brunkebergsåsen was an esker that once reached over much of Stockholm's Norrmalm district. Geologically, it is a part of the much larger Stockholmsåsen. It formed a considerable obstacle to traffic, effectively dividing Norrmalm into a western and an eastern part. Consequently, most of it has been dug away over the centuries to make room for the development of that district. The pedestrian tunnel Brunkebergstunneln and, since the 1910s, the eastern part of Kungsgatan cut through Brunkebergsåsen's southern part. Conspicuous remnants of the esker can be seen in the vicinity of Johannes kyrka, at Observatorielunden, and Vanadislunden.

See also
Battle of Brunkeberg

Further reading
Essay, with several maps, on the city's development in Stockholm City Museum's publication CITY, Del I Byggnadsinventering 1974-75, pp 9–37 (Swedish)

Geography of Stockholm
Eskers of Sweden

Brunkebergsåsen


In mathematical logic, independence is the unprovability of a sentence from other sentences.

A sentence σ is independent of a given first-order theory T if T neither proves nor refutes σ; that is, it is impossible to prove σ from T, and it is also impossible to prove from T that σ is false. Sometimes, σ is said (synonymously) to be undecidable from T; this is not the same meaning of "decidability" as in a decision problem.

A theory T is independent if each axiom in T is not provable from the remaining axioms in T. A theory for which there is an independent set of axioms is independently axiomatizable.

Usage note
Some authors say that σ is independent of T when T simply cannot prove σ, and do not necessarily assert by this that T cannot refute σ. These authors will sometimes say "σ is independent of and consistent with T" to indicate that T can neither prove nor refute σ.

Independence results in set theory

Many interesting statements in set theory are independent of Zermelo–Fraenkel set theory (ZF). The following statements in set theory are known to be independent of ZF, under the assumption that ZF is consistent:
The axiom of choice
The continuum hypothesis and the generalized continuum hypothesis
The Suslin conjecture

The following statements (none of which have been proved false) cannot be proved in ZFC (the Zermelo-Fraenkel set theory plus the axiom of choice) to be independent of ZFC, under the added hypothesis that ZFC is consistent.

The existence of strongly inaccessible cardinals
The existence of large cardinals
The non-existence of Kurepa trees

The following statements are inconsistent with the axiom of choice, and therefore with ZFC. However they are probably independent of ZF, in a corresponding sense to the above: They cannot be proved in ZF, and few working set theorists expect to find a refutation in ZF. However ZF cannot prove that they are independent of ZF, even with the added hypothesis that ZF is consistent.

The axiom of determinacy
The axiom of real determinacy
AD+

Applications to physical theory
Since 2000, logical independence has become understood as having crucial significance in the foundations of physics.

See also
List of statements independent of ZFC
Parallel postulate for an example in geometry

Notes

References

Mathematical logic
Proof theory

Independence (mathematical logic)


On 5 April 1986 three people were killed and around 230 injured when La Belle discothèque was bombed in West Berlin, West Germany. The entertainment venue was commonly used by United States soldiers, and two of the dead and 79 of the injured were American servicemen.

A bomb placed under a table near the disk jockey's booth exploded at 1:45 am CET instantly killing a Turkish woman, and a United States Army sergeant. A second US Army sergeant died from his injuries two months later. Some of the victims were left permanently disabled due to the injuries.

Libya was accused by the US government of sponsoring the bombing, and US President Ronald Reagan ordered strikes on Tripoli and Benghazi in Libya ten days later. The strikes reportedly killed 15-30 people, including Colonel Gaddafi's adopted daughter. Reagan's actions were condemned by the United Nations General Assembly.

A 2001 trial in the US found that the bombing had been "planned by the Libyan secret service and the Libyan Embassy."

References

1986 in Europe

1980s building bombings
1980s explosions in Europe
1980s in Germany
1980s murders in Europe
20th century in Berlin
20th century in Libya
April 1986 events
Attacks on buildings and structures in Germany
Attacks on nightclubs
Cold War
Explosions in 1986
Murder in Germany
Presidency of Ronald Reagan
Terrorist incidents in Europe in the 1980s
Terrorist incidents in Germany

West Berlin discotheque bombing


The United Communist Party of Azerbaijan () is a  political party in Azerbaijan. AVKP was set up in the end of 1993 by the scientist Sayad Sayadov and registered by the Justice Ministry in 1995.

After a split in 1997, AVKP broke into two different parties both named United Communist Party of Azerbaijan, one led by Sayadov and the other led by the Baku City Party Committee Musa Tukanov.
The bulk of United Communists sided with Tukanov, who replaced Sayadov as leader at a congress in 1998.

Nonetheless, the Justice Ministry recognizes Sayadov as leader.
Sayadov's faction (AVKP-1) is also officially registered while Tukanov's faction (AVKP-2) is unregistered.

In May 2002, Tukanov proposed to set up the Coordination Council of Leftist Forces. Besides the AVKP-2, the Bolsheviks' Organization and the Labors' Union, also Azerbaijan Communist Party (on Platform of Marxism-Leninism) (a party that was formed in 2000, following a split from the AVKP itself) led by Telman Nurullayev intended to join to the CCLF. CCLF is created with the purpose of consolidation of the efforts of the leftist forces "at the struggle for socialism". Founders are trying to change "raptorial capitalist regime". In the words of Tukanov, AVKP-2 and its allies support changing the power through democratic methods in the country. Nevertheless, Tukanov does not also except the revolution way and in his opinion, "revolutionary situation must itself be grown". AVKP-2 supports Azerbaijan's unification to Belarus and Russia union. As to the idea of restoration of the USSR, in Tukanov's opinion, it should take place through a referendum. He thinks if "the representatives of workers" come to power in Azerbaijan, Armenia and Russia, then the Nagorno-Karabakh conflict will also be settled.

In the 2005 Azerbaijan parliamentary election, Sayad Sayadov managed to obtain 8.3% of the votes in the District 12 arriving second after the candidate of the ruling party NAP Mixail Zabelin.

The party itself puts its membership at 7,000.

AVKP publishes Kommunist.

References

External links
Sayad Sayadov's page on the site of the Azerbaijan National Academy of Sciences

1993 establishments in Azerbaijan
Communist parties in Azerbaijan
Political parties established in 1993
Political parties in Azerbaijan

Azerbaijan United Communist Party


ITV Encore was a British drama pay television channel in the United Kingdom that was owned by ITV Digital Channels Ltd, a division of ITV plc.  The channel was exclusive to Sky's digital satellite platform, Sky Go, Now TV, and Sky Store.

The channel closed on 1 May 2018, becoming an on-demand only service available on other platforms as well as Sky.

History

Launch
ITV Encore launched at 7pm on 9 June 2014. The first programme to be shown on the channel was an episode of Agatha Christie's Poirot which was also the final programme.

The channel was ITV's first new channel launch in over eight years, and formed part of a wider four-year partnership with Sky - ITV's largest ever with a platform operator. It was also the first ITV-branded subscription channel since ITV Sport Channel closed down in 2002.

ITV Encore +1
A one-hour timeshifted mirror of ITV Encore launched alongside the parent channel, broadcast on Sky channel 193 (a channel slot ITV had acquired from the Information TV group). ITV Encore +1 temporarily closed on 1 October 2014 (ITV3 +1 took its old slot), to make space for ITVBe, which launched on channel 179. ITV Encore +1 was re-added to the channel lineup on 15 December 2014 on channel 208, the same day ITVBe +1 was added to the Sky and Freesat platforms. It moved to channel 268 on 1 August 2017, a slot previously taken by ITV4 HD, as part of a reshuffling which included ITVBe moving to channel 149, a slot they had acquired from AMC Networks International Zone.

ITV Encore HD
A high-definition service also launched on Sky channel 298, on the same day as ITV Encore. It broadcasts ITV dramas in high-definition. ITV Encore HD moved to Sky channel 263 on 19 August 2014, following more spaces in the Entertainment genre to be added, and the Lifestyle genre being shortened. On 15 December 2014, it moved again to Sky channel 269, to make space for ITVBe +1 and ITV Encore +1 (as ITV3 HD took its old place). It moved back to channel 263 on 1 August 2017, with CBS Drama taking its old place.

Closure
It was confirmed by an ITV spokesperson in November 2017 that the linear television service ITV Encore would close in Spring 2018.

ITV Encore closed at midnight on 1 May 2018 as part of Sky's major EPG reshuffle. The last programme shown on the channel was Agatha Christie's Poirot The Plymouth Express. Its Sky EPG slot was taken by Sky Two.

Former Programming
ITV Encore broadcast some of ITV's most successful drama series of recent years. Since January 2015, ITV Encore also showed original drama, commissioned for the channel. This move was to attract new viewers to the channel, and to the Sky TV platform.

First-run
Jordskott (2015–2018)
The Americans (2015–2018; shown on ITV from 2013–2014)
Ängelby (2016–2018)

Original commissions
The Frankenstein Chronicles (2015–2018)
Harlots (2017–2018)
Houdini & Doyle (2016)

Other shows
Always And Everyone
Agatha Christie's Poirot
Brief Encounters
Heartbeat
Peak Practice
The Chief
The Ruth Rendell Mysteries
Vera

References

2014 establishments in the United Kingdom
2018 disestablishments in the United Kingdom
Defunct television channels in the United Kingdom
ITV television channels
Television channels and stations established in 2014
Television channels and stations disestablished in 2018
Television channels in the United Kingdom

ITV Encore


Embroidery is the art of decorating fabric or other materials with designs stitched in strands of thread or yarn using a needle. Embroidery may also incorporate other materials such as metal strips, pearls, beads, quills, and sequins. Sewing machines can be used to create machine embroidery.

Qualifications
City and Guilds qualification in Embroidery allows embroiderers to become recognized for their skill. This qualification also gives them the credibility to teach. For example, the notable textiles artist, Kathleen Laurel Sage, began her teaching career by getting the City and Guilds Embroidery 1 and 2 qualifications. She has now gone on to write a book on the subject.

References

Other websites
 The Crimson Thread of Kinship  at the National Museum of Australia

Needlework

Embroidery


The Lordship of Sidon (), (Later County of Sidon) was one of the four major fiefdoms of the Kingdom of Jerusalem, one of the Crusader States. However, in reality, it appears to have been much smaller than the others and had the same level of significance as several neighbors, such as Toron and Beirut, which were sub-vassals.

Sidon was captured in December, 1110 and given to Eustace I Grenier. The lordship was a coastal strip on the Mediterranean Sea between Tyre and Beirut. It was conquered by Saladin in 1187 and remained in Muslim hands until it was restored to Christian control by German Crusaders in the Crusade of 1197. Julien Grenier sold it to the Knights Templar after it was destroyed by the Mongols in 1260 before the Battle of Ain Jalut. One of the vassals of the lordship was the Lordship of the Shuf.

Rulers of Sidon

 Eustace I Grenier (1110–1123)
 Gerard Grenier (1123–1171)
 Renaud Grenier (1171–1187, titular from then)
 Conquered by Saladin, 1187–1197
 Renaud Grenier (restored, 1197–1202)
 Balian I Grenier (1202–1239)
 Julian Grenier (1239–1260, titular from then)
 Sold to the Knights Templar (1260)
 Julian Grenier (titular, 1260–1275)
 Balian II Grenier (titular, 1275–1277)

Lordship of the Schuf
The Schuf was created out of the Lordship of Sidon as a vassal around 1170. It was centred on the Cave of Tyron. Julian of Sidon sold it to the Teutonic Knights in 1256.

 Andrew of Schuf (13th century)
 John of Schuf (13th century)
 Julian of Sidon (mid 13th century)

See also
Sidon Sea Castle
Vassals of the Kingdom of Jerusalem

Sources

Bibliography
 John L. La Monte, Feudal Monarchy in the Latin Kingdom of Jerusalem, 1100-1291. The Medieval Academy of America, 1932.
 Jonathan Riley-Smith, The Feudal Nobility and the Kingdom of Jerusalem, 1174-1277. The Macmillan Press, 1973.
 Steven Runciman, A History of the Crusades, Vol. II: The Kingdom of Jerusalem and the Frankish East, 1100-1187. Cambridge University Press, 1952.
 Steven Tibble, Monarchy and Lordships in the Latin Kingdom of Jerusalem, 1099-1291. Clarendon Press, 1989.

Sidon
1110 establishments in Asia
Feudalism in the Kingdom of Jerusalem
Medieval Lebanon
1110s establishments in the Kingdom of Jerusalem
Disestablishments in the Kingdom of Jerusalem

Lordship of Sidon