Osmundus

Osmund was a missionary bishop in Sweden in the mid-11th century.
Also: Asmund; Old Swedish: Asmuðær; Latin: Osmundus, Aesmundus.
Born at an unknown date c. 1000, probably in England; educated at the schools of Bremen (shortly?) after 1014 (when his sponsor first became a 'bishop of the Norwegians'); served as court-bishop to King Emund the Old of Sweden (who reigned as sole king c. 1050 – c. 1060); was expelled from Sweden and travelled to England via Bremen probably in 1057; died as a monk of Ely in the abbacy of Thurstan (1066 - c.1072).
Osmund, missionary bishop in Sweden and monk of Ely, is not to be confused with Saint Osmund, Bishop of Salisbury (d. 1099) Osmund (Bishop of Salisbury). He is also to be distinguished from Amund (d. 1082), the successor of Saint David as Bishop of Västerås and from the Bishop Osmund who, as a monk of Fécamp, signed a privilege in 1017. It is not entirely out of the question that the rune-carver Asmund Karesun, Asmund Karesson who produced Christian memorials in central Sweden in the 1020s and '30s, might have been the future Bishop Osmund, but this hypothesis has not won much favour in recent years.
Career.
Swedish bishopric and expulsion.
Bishop Osmund is best known from the hostile report on an incident in his career which Adam of Bremen derived from a memorandum on recent Swedish affairs written by Archbishop Adalbert of Hamburg-Bremen on the basis of information received from Adalward, formerly Dean of Bremen and later, Bishop of Skara.
In essence, what this report tells us is that Osmund was a protégé of a bishop of the Norwegians called Sigafridus, who had sponsored his education at Bremen. By the time, in the mid-1050s, when the former Dean Adalward, along with a retinue from Bremen, travelled to Sweden with a view to his acceptance as Bishop of Skara, Osmund was serving as King Emund's court bishop and behaving as if he were the kingdom's archbishop. There ensued a clash, apparently at a public assembly, in which Osmund successfully rejected Adalward's bid to replace him in his position of primacy over the Christians of Sweden. Adalward could only supply evidence of accreditation by the Archbishop of Hamburg-Bremen, whereas Osmund claimed that his own authority came from the papacy, and presumably was able to produce convincing documentation to that effect, though it emerged from examination of the evidence that he had not actually received ordination at Rome, but from 'a certain archbishop of Poland'.
The delegation from Bremen was obliged to return home, fulminating against Osmund in the defamatory terms which were in due course introduced to the public domain in the third book of Master Adam's history of his archdiocese. However, already at the time of the original public controversy, at least one person present expressed strong disapproval of Osmund, maintaining that he was a promulgator of 'unsound teaching of our faith' and Stenkil, King Emund's son-in-law and eventual successor, thought well enough of Adalward to offer him some assistance with his return journey. Furthermore, public opinion in Sweden was to prove very volatile: the death of King Emund's son and heir by poisoning during a military expedition, combined with a disastrous harvest and famine (probably in 1056-7), proved sufficient to turn the mood of the nation against Osmund, so that he was in his turn expelled from Sweden and Adalward recalled.
Bishop Osmund's first move, after expulsion, seems to have been to make peace with Archbishop Adalbert in Bremen. The archbishop adopted towards him his customary approach towards bishops 'consecrated elsewhere', keeping him in his company for a while in exchange for a promise of obedience, and then giving him a cordial send-off. Evidently, Osmund next took ship to England, and what happened afterwards is recorded in a twelfth century chronicle, the Liber Eliensis.
Retirement to Ely.
He received a welcome from King Edward the Confessor and spent a considerable period at court before deciding to enter the Abbey of Ely as a monk. There, he was received by Abbot Wulfric into the community on favourable terms which required him to exercise no office other than that of a bishop. He remained in the monastery until his death 'in the times of Abbot Thurstan', that is, between 1066 and c. 1072. This abbacy was famously not a peaceful era for Ely. Soon after the Norman Conquest, the resistance-leader Hereward based his militia for a period in the monastery, which endured a protracted siege before the abbot, faced by the expected arrival of Danish reinforcements to the militia, made terms with the Conqueror. How much of this time of trouble Osmund may have lived through is not recorded.
Bishop Osmund was one of seven notable individuals from the pre-Conquest era considered by the Benedictine monks of Ely to be so worthy of commemoration as benefactors that their remains, originally entombed in the abbey-church dating from 970, were carefully exhumed for preservation in the Norman-era church which was built to replace it and in 1109 became Ely Cathedral. The remains of the so-called 'Seven Confessors of' Ely have been housed, since the late 18th century, when they were last exhumed, in caskets within a monument situated in Bishop West's Chapel, at the south-east corner of the Cathedral and Osmund is commemorated simply, in Latin, as 'a bishop from out of Sweden'.
Preaching and character.
What exactly Osmund may have preached that could have been considered 'unsound teaching' of the Christian faith has been much discussed, but it is not a question that can be answered with any certainty today. Even Bishop-elect Adalward may not have been given any clear idea about what laid behind the charge, let alone Adam of Bremen. To both, it was hear-say, not something about which they could personally testify. Osmund's alleged departure from orthodoxy is not at all likely to have been connected with the Great Schism, the significance of which was as yet little understood in the northern Germanic regions of Europe. The best clues to the character of the theological milieu in which Osmund operated, and for which he may have been thought responsible, are to be found in the not always very orthodox inscriptions and mythological carvings on memorial rune-stones set up in eleventh-century Sweden by members of the Christian laity.
As regards Osmund's character, background and standing as a missionary, it is not to be assumed that the characterization of him in Adam of Bremen 3, chapter 15, as an ungrateful, heretical vagabond and acephalous pseudo-archbishop, tells the whole truth about him. Happily, there is just enough evidence extant in medieval literary sources, not least in observations made by Adam of Bremen himself, to enable us to raise serious doubts about that verdict.
The fact that Osmund's education was sponsored by 'Sigafridus, a bishop of the Norwegians' locates him, in an ancient and honourable tradition of missionaries dispatched from England, or under English leadership, to parts of continental Europe beyond the bounds of Christendom. For Osmund's patron has to be identified as the Sigafridus listed as the third in a succession of bishops based in Trondheim and originating from England, a bishop known by Adam of Bremen to have worked in Sweden as well as Norway. It also seems overwhelmingly probable that he was the same man remembered in Swedish hagiography and local traditions as Saint Sigfrid 'from England'.
Given his close connection, and possible family relationship, with a saint known as the 'Apostle of Sweden', and his later rise to the status of a bishop in that country, it seems a near-certainty that Osmund would have spent his early career, after education in Bremen and receiving of Holy Orders, working as a junior member of Saint Sigfrid's mission team, in readiness for the day when he might prove an eligible successor to his educational sponsor. Local traditions preserved in Halland, which associate the names of 'Saint Sigfrid' and 'Saint Asmund' with holy springs, may emanate from work done by the two missionaries together in that area, which, in the early eleventh century, up until King Emund's time, was territory disputed between Denmark and Sweden.
Latin hagiographical sources assert that within the Swedish kingdom, Saint Sigfrid was granted land for the church at Husaby near Skara, and at Hoff and Tiurby in the vicinity of Växjö, and that he furthermore founded bishoprics for the two parts of Götaland, western and eastern, and also at Uppsala and Strängnäs. This information, combined with the evidence of rune-stones datable to the earlier decades of the eleventh century, suggests the spread of 'English' missionary activity over southern and eastern-central Sweden, as far north as Uppland. It may be assumed that Osmund's work could have ranged over all these areas. The incident of his clash with Adalward happened at an assembly of the Sueones, so most probably at Uppsala. However, apart from Adam of Bremen's report of that incident, the only medieval literary records of Osmund's activity as a bishop in Sweden come from the bishop-lists of Skara and Växjö and so refer to his work in the southern part of the kingdom.
The Växjö list simply names him as the successor of Sigfrid, who was, understandably, honoured of the founder of Växjö's line of bishops. The Skara lists, late, confused and problematic authorities though they are, preserve some local historical traditions specifically about Osmund which have the ring of truth and may help to elucidate some problems raised by Adam of Bremen's account of the early years of the diocese of Skara.
According to Adam's account, this diocese was founded by Archbishop Unwan of Hamburg-Bremen in the principal city of Götaland, at the behest of King Olof Skötkonung. Thurgot was its first bishop, who, however, after an unspecified length of time, was recalled to Bremen where he took sick and eventually died. After Thurgot's death, Gottskalk, Abbot of Ramesloh nominally succeeded him, but never set foot in the Swedish kingdom. Only after Osmund's expulsion, when Adalward I took up residence in his see, did Skara acquire from Hamburg-Bremen a successor for Thurgot who actually became an effective missionary-bishop. Adam says nothing about how Skara coped with the virtual vacancy-in-see between Thurgot's recall and Adalward's enthronement, a period of more than a quarter-century. Only the late-medieval bishop-lists of Skara provide clues as to what happened there in the years immediately before the accession of Bishop Adalward I.
Evidently deriving their data from local traditions quite distinct from Adam of Bremen, they make no mention of either Thurgot or Gottskalk. Instead, the message they convey is that at first it was Sigfrid 'from England' who served as bishop in the area (though his mission-base was evidently not in Skara itself); that Sigfrid's immediate successor was another Englishman, named Unno, who suffered a martyr's death by stoning; that he, in turn, was succeeded by Osmund, who won acceptance to the extent that he was actually enabled (presumably by the cathedral chapter and the local population) to 'sit' as bishop in Skara, and also provided with a residence at Mildu hede, on former common-land, adjacent to that of the dean, who had been there before his arrival; that he 'swore a solemn oath' and 'governed well as long as he could'.
Thus Osmund was remembered respectfully in Skara's late-medieval bishop-lists, even though they contain acknowledgement that the diocese was not in a state of 'proper obedience' until his Bremen-appointed successors put this matter right. Later entries in the same bishop-lists show that Osmund was by no means the last bishop with an 'English' background to hold sway at Skara.
Considered from a modern perspective, the fact that Osmund had looked to the papacy for ordination as a bishop, rather than to Bremen, need not be considered a matter for surprise or consternation. Archbishop Adalbert's dreams of setting himself up as a northern patriarch were short-lived, and with regard to the provision of effective episcopal leadership for Sweden his record was deplorable. Among missionaries in the 'English' tradition, Bede's historical recording ensured preservation of the memory that St Augustine had been dispatched to England because of a papal initiative: for Willibord of Utrecht and Boniface of Fulda alike, papal approval for their missions had seemed a matter of paramount importance, and we may be pretty sure that the same would have been true of Saint Sigfrid, although we happen not to have any evidence extant to prove it. Strong links between the prelates of the English church and the papal Curia were to be maintained all through the pre-Reformation period, despite their extreme geographical inconvenience.
That Osmund, having ventured to make the journey from Sweden to Rome, was, according to Adam of Bremen's report, rebuffed on arrival at his destination, need not stand to his discredit, given the frequency with which successive popes replaced one another in second quarter of the eleventh century, all too often amidst scandal and faction-fighting. As for his subsequent obtaining of 'ordination' as bishop from 'a certain archbishop of Polania', it needs to be stated that 'Polania' definitely means 'Poland' and no other country. Ever since the decree of Prince Mieszko I known as Dagome iudex, the Polish Church had committed itself to a particularly close relationship with Rome, and, to judge from that Church's earliest records, it seems highly unlikely that any mid-eleventh-century archbishop of Poland, whether Stephen of Gniezno or Aaron of Kraków, would have consecrated a new bishop for Sweden, or anywhere else, without specific papal authorization.
The task confronting Osmund as virtual or actual primate of all Sweden was an extremely difficult one. King Emund, according to Adam of Bremen, 'cared little about our religion', and it seems safe to infer from the available evidence that would have been obliged, as one of his kingly duties, to preside at the nine-yearly pagan festival held at Uppsala, at which human sacrifice was practised, along with the ritual slaughter of many animals. Even in Skara or thereabouts, a very famous statue of the fertility god Fricco remained on display throughout Osmund's unofficial tenure of the bishopric, only to be destroyed at a somewhat later date. Osmund, like all Christian missionaries operating in the Swedish kingdom, would have been obliged to respect the agreement made by Olof Skötkonung with the traditional polytheists of his country, 'not to force anyone of the populace to give up the worship of his gods, if he did not of his own accord wish to turn to Christ'.
It may well be that, in refusing a welcome to Adalward as Bremen's appointee to the see of Skara, Osmund was in breach of an oath of 'obedience' which he had sworn when enthroned there as Thurgot's de facto successor. His position at King Emund's court exposed him to the charge of being morally compromised. However, all in all, it may be doubted whether he was guilty of anything worse than pragmatic improvisation in a difficult mission-field and a breach of the letter of the law committed when he was suddenly faced with a crisis threatening the continuation of the labours of love to which he had felt called as the Swedish Kingdom's leading bishop.
According to the bishop-lists of Skara, Osmund's successor in that diocese was one Stenfinðaer, identifiable with one Stenphi, who according to Adam of Bremen, had been appointed by Archbishop Adalbert to evangelize the Scrithefinni of far-northern Scandinavia. It appears that Stenfinðaer served temporarily as custodian of the diocese, and the restorer of its 'correct obedience', in the period between Osmund's expulsion and the return and enthronement of Bremen's official appointee, Bishop Adalward I. In the bishop-list of Växjö, the name of Osmund's immediate, or next but one, successor is given as Siwardus, the equivalent of OE Sigewéard. Further north in the Swedish Kingdom, the most notable successors of Sigfrid, and therefore also of Osmund, in the next generation, were Saint David of Västerås and Saint Eskil, both originally from England.
Bibliography.
Abrams, Lesley (1995), 'The Anglo-Saxons and the Christianization of Scandinavia', Anglo-Saxon England 24, pp. 213-49.
Adam of Bremen, Gesta Hammaburgensis Ecclesie Pontificum: Latin text in Schmeidler (1917); Latin text and German translation in Trillmich 1961; English translation in Tschan 2002.
Arne, T.J. (1947), 'Biskop Osmund', Fornvännen 42, pp. 54-6.
Beckman, Bjarne (1970), 'Biskop Osmund ännu en gång', Kyrkohistorisk Årsskrift 70, pp. 88-95.
Bishop-lists of Skara = Chronicon Vetus Episcoporum Scarensium and Chronicum Rhythmicum Episcoporum Scarensium auctore Brynolpho . . . Episcopo Scarensi in Scriptores Rerum Suecicarum Medii Aevi, vol. III, part ii, pp. 112-120; for English translations of the earliest entries in these lists by Bishop Lars-Göran Lonnermark, see Fairweather 2014, pp. 210-11; 283; 286; 301.
Bishop-list of Växjö: Chronicon Vetus Episcoporum Wexionensium in Scriptores Rerum Suecicarum Medii Aevi, vol. III, part ii, pp. 130-2.
Blake, E.O. (1962), ed. Liber Eliensis (Royal Historical Society, London: Camden 3rd Series, volume 92).
Liber Eliensis: Latin text in Blake 1962; English translation in Fairweather 2005.
Carver, Martin (2003), The Cross goes North: Processes of Conversion in Northern Europe AD 300-1300 (York & Woodbridge).
Fairweather, Janet (2005): Liber Eliensis: a History of the Isle of Ely from the seventh century to the twelfth translated with introduction, notes, appendices & indices, The Boydell Press, Woodbridge
Fairweather, Janet (2014), Bishop Osmund, A Missionary to Sweden in the Late Viking Age (Skara Stiftshistoriska Sällskaps Skriftserie, volume 71, Skara).
Garipzanov, Ildar H. (2012), 'Wandering Clerics and Mixed Rituals in the Early Christian North, c. 1000 – c. 1150', Journal of Ecclesiastical History 63, pp. 1-17.
Gustafsson, Bengt (1959), 'Osmundus episcopus e Suedia', Kyrkohistorisk Årsskrift 59, pp. 138-75.
Hallencreutz, Carl F. (1984), Adam Bremensis and Sueonia (Uppsala).
Hagiography of St Sigfrid = Historia Sancti Sigfridi Episcopi et Confessoris Latine et Suethice and Vita Sancti Sigfridi Episcopi et Confessoris in Scriptores Rerum Suecicarum Medii Aevi, vol II, part 1, pp. 344-370.
Janse, Otto (1958), 'Har Emund den Gamle sökt införa den grekisk-katolska läran i Sverige?' Fornvännen 53, pp. 118-24.
Janson. Henrik (1998), Templum Nobilissimum: Adam av Bremen, Uppsalatemplet och konfliktlinjerna i Europa kring år 1075 (Avhandlingar från Historiska institutionen i Göteborg 21: Göteborg)
Keynes, Simon (2003), 'The discovery of the bones of the Saxon “Confessors” ', in Meadows, Peter & Ramsay, Nigel, eds., A History of Ely Cathedral (Woodbridge), pp. 400-404.
Lager, Linn (2003), 'Runestones and the conversion of Sweden' in Carver 2003, pp. 497-507.
Niblaeus, Erik G. (2010), German influence on religious practice in Scandinavia c. 1050-1150. (Doctoral Dissertation, King's College, London)https://kclpure.kcl.ac.uk/portal/files/2932017/539896.pdf
Schmeidler, Bernhard (1917) ed. Adam Bremensis, Gesta Hammaburgensis Ecclesie Pontificum (Monumenta Germaniae Historica:Scriptores rerum Germanicarum in usum scholarum separatim editi, vol. 2, 3rd edition).
Schmidt, Toni (1934), Sveriges kristnande från verklighet till dikt (Stockholm)
Scriptores Rerum Suecicarum Medii Aevi (Uppsala 1818-1876),
vol. I, ed. E.M. Fant (1818)
vol. II ed. E.J. Geijer & J.H. Schröder (1828)
vol. III. ed. E. Annerstadt (1871-6)
Talbot, C.H. (1954), The Anglo-Saxon Missionaries in Germany (London).
Thompson, Claiborne W. (1970), 'A Swedish Runographer and a Headless Bishop', Mediaeval Scandinavia, pp. 50-62.
Thompson, Claiborne W. (1975), Studies in Upplandic Runography (Austin and London).
Trillmich W. (1961) ed. Quellen des 9. und 11. Jahrhunderts zur Geschichte der Hamburgischen Kirche und des Reiches (Darmstadt).
Tschan F. (2002), trans. History of the Archbishops of Hamburg-Bremen, with introduction and bibliography by Timothy Reuter.


Ace of Spades (serial)

The Ace of Spades is a 1925 American Western film serial directed by Henry MacRae. The serial is considered to be a lost film.


Tony Hunt Sr.

Tony Hunt Sr. (1942 – 2017, Kwakwaka'wakw) was a Canadian First Nations artist noted for his KwaGulth style paintings and totem poles, which he carved from single cedar logs.
Early life.
Tony Hunt was born in 1942 at the Kwakwaka'wakw community of Alert Bay, British Columbia, and was the oldest of six sons of Henry Hunt and Helen Hunt. The youth received early training from his maternal grandfather Mungo Martin. Through his maternal line, Hunt was a hereditary chief of the Kwakwaka'wakw.
His father was a professional woodcarver. Hunt and his brothers are also descendants of the renowned ethnologist George Hunt (Tlingit), who collected hundreds of Kwakwaka'wakw artworks for an exhibition at the 1893 World's Columbian Exposition in Chicago.
Career.
After his grandfather Martin's death in 1962, Hunt became assistant carver to his father Henry Hunt at Thunderbird Park in Victoria, B.C. His younger brothers, Richard Hunt and Stanley C. Hunt, also became professional carvers. In 1970 Hunt opened the Arts of the Raven Gallery in Victoria.
In 1984 Kraft Foods, Inc. commissioned Tony Hunt to carve a replacement totem pole, "Kwanusila" (Thunderbird), for a Kwakwaka'wakw pole donated by James L. Kraft, industrialist, to the city of Chicago in 1929. It was installed at the waterfront of Lake Michigan. After decades in the public park, the pole had suffered weather deterioration and vandalism. With new appreciation for its historic and cultural value, the original pole was sent to the museum in British Columbia for preservation and study. "Kwanusila" is installed at the lakeside park.
Death.
Chief Tony Hunt died in Campbell River on December 15, 2017.
Honors.
Hunt was awarded the Order of British Columbia in 2010.


Shlomi (Hebrew name)

Shlomi or Shelomi is a Hebrew name (שלומי or in its Biblical spelling שלמי). It appears in the Bible once, in as the father of Ahihud, the leader of the Tribe of Asher. It has become popular as a first name in Israel. It also serves as a substitute or pet form of the more traditional name Shlomo (שלמה).
The correct Biblical pronunciation is with the stress on the "mi" (in "Milra3"), but most Israelis pronounce it with the stress on the "lo" ("Mil3el").
Shlomi means "My Shalom" where "Shalom" is well-being or peace. It may also mean "The Shalom of 'Y'" where "Y" is the Hebrew short for Jehovah, or possibly "having the property of Shalom." (= "Shalom-ful" in English).
Shlomi is also an Israeli development town in the north-west of Israel.


Col. Elijah Sterling Clack Robertson Plantation

The Col. Elijah Sterling Clack Robertson Plantation is a Southern plantation with a historic house located in Salado, Texas, USA. It has been listed on the National Register of Historic Places since April 5, 1983. The mansion's metal roof was obtained from Houston, and local limestone was used to build the kitchen, the stable, and the slave quarters.


Arthur and Hilda Coriz

Arthur and Hilda Coriz were Native American husband and wife potters from Santo Domingo Pueblo, New Mexico, United States.
Hilda is a sister of award-winning potter Robert Tenorio, and began making pottery with the encouragement of her brother. Arthur learned to make pottery by watching his wife Hilda and her brother Robert. When they first started, Arthur and Hilda would make pots while Robert would create decorative designs and do the painting. Within two years time, Arthur was painting pots for himself and his wife Hilda. They eventually became full-time potters, winning numerous awards at the Santa Fe Indian Markets between 1983-1998. They participated in exhibitions at the Santa Fe Indian Market and the Eight Northern Indian Pueblos Arts & Crafts Shows.
The Coriz' couple made pottery using the traditional methods of Santo Domingo potters. They used only natural clays and the Rocky Mountain bee plant, also known as wild spinach, and honey for making the black paint. Together they made traditional polychrome jars, bowls, dough bowls, and canteens. Arthur and Hilda’s favorite designs included birds, clouds, flowers and animals like the deer and bighorn sheep. They signed their pottery as "Arthur and Hilda Coriz."
Arthur died in 1998 and Hilda died in 2007. Their daughter Ione Coriz (b. 1973) also makes traditional Santo Domingo pottery. In 1988 Ione Coriz placed 3rd and in 1989 she won 2nd for her pottery in the ages 18 & under divisions at the Santa Fe Indian Market.


Monza Biennial II

The Milan Biennial II was the second edition of the Monza Biennial. This, and the other 3 biennials, were organised by the Istituto Superiore per le Industrie Artistiche (ISIA) to provide an arts vision for the new Kingdom of Italy. It was called the "International Exhibition of Decorative Arts".
It was held in Monza at the Royal Villa of Monza, and ran from 19 May 1923 to 20 October 1923.
After 4 biennials the timing was changed to every three years to form the Milan Triennials.


Bills (subculture)

The Bills were a youth subculture active in Léopoldville (modern-day Kinshasa, capital of the Democratic Republic of the Congo) in the late 1950s, basing much of their image and outlook on the cowboys of American Western movies. Its name was taken from Buffalo Bill.
Background.
Bills were gangs of teenagers that dressed in cowboy outfits and went against the current political view. They wore cowboy hats that were brown and had cowboy boots. From 1957 to 1959, half a dozen movie theaters opened in the "African" neighborhoods in Léopoldville (the city was segregated into African and European areas). The majority of Léopoldville's population was under 20, and most of these youths were educated to only primary level, since the colonial government reserved most of the secondary school places for Europeans. Poor education resulted in large scale unemployment, and, with little else to do, the youths began to make the theaters their meeting points. They were particularly drawn to Western movies, and "Billism" began to incorporate many of the motifs into their lives. The portrayal of Buffalo Bill in the movies was especially appealing partly because of the similarity to hunter heroes of Congolese culture. The character of Buffalo Bill had already appeared in over 20 films by that time, but the most influential movie is thought to be "Pony Express", where Charlton Heston played Bill.
Way of life.
The Bills dressed in cowboy outfits (kerchiefs, jeans and shirts) sold in Kinshasa. The names of the 'territories' for each gang echoed those of the Western United States (Texas, Santa Fe), and the gangs themselves were usually named after their territories (such as the "Texas Bills"), but occasionally strayed outside the Western United States pantheon (such as "Godzilla"). Some commentators have suggested they provided a street-level counterpart to the more refined and overtly political anti-colonial struggle that was then being fought by some of the "évolués" (the middle class educated elite).
Hindoubill.
The Bills developed their own argot called Hindoubill (or Hindubill). The origins of this name are obscure, but may relate to either the Hindi films occasionally shown in Kinshasa, or to the Bills conflating the Native American "Indians" of "Cowboys and Indians" with the Indians of India (à la Columbus' mistake).


Kom Chuanchuen

Akom Preedakul (, , ; 5 January 1958 – 30 April 2021), known by stage name Kom Chuanchuen (, , ), was a Thai comedian and actor best known from comedic, supporting roles in Thai movies and television.
Originally a nightclub comedian, Kom made a breakthrough in movies after starring in Heavens Seven (2002). He solidified his movie career with a performance in Saep Sanit Sid Saai Naa (2006), and went on starring in more than 80 Thai films such as See How They Run (2006), Sudkate Salateped (2010), Khun Nai Ho (2012), Bikeman Sakkarin Toodmuek (2018), Bikeman 2 (2019) and E Riam Sing (2020). He was also the main cast of the sketch comedy show Borisat Ha Mai Jumkud between 2015 and 2021.
Despite being illiterate, Kom was highly praised for his ability to understand scripts and unique improvisation skill which led up to working opportunities with a vast array of directors such as Poj Arnon, Rergchai Poungpetch, and Nawapol Thamrongrattanarit. At the time of his death, Kom was one of the most respected and sought-after Thai comedians.
Early life and nightclub comedian career.
Kom was born in Phra Nakhon Si Ayutthaya to a Likay theatre worker family. Due to family circumstances requiring travel with the theatre, he was forced to quit formal education at grade 1. He worked in a Likay theatre for several years, taking several roles such as a joker and taphon drummer which will be the basis of his comedy career like many of his contemporaries.
Kom later moved from his hometown to Bangkok with childhood comedian friend Bamroe Pong-insi, later known as Note Choenyim. Their time in Bangkok was a hard one, they had to rotate their only pair of trousers and are oftentimes homeless. He worked with Note in Note's comedy troupe Choenyim for some time, performing in nightclubs around Bangkok before split up due to incompatible comedy style. He was later invited to join Chuanchuen troupe.
Transition into movies.
Kom first foray into movies was the film Art Fundamental in 1996. But his breakthrough role came later in 2002 after he starred as Juk Biewsakul, a brash grenadier who dearly loves his mom in the film Heavens Seven which became successful and put him in national recognition.
Due to a decline in nightclub comedy shows in Thailand, Kom transitioned more to a movie role. He formed a working relationship with the director Rergchai Poungpetch, starred in the films such as Pa Yuk Rai Sai Na, Saep Sanit Sid Saai Naa and Sudkate Salateped which cemented Kom's role as a supporting, often scenes-stealing role in Thai cinema. This partnership continued until Kom's death. Mainly a comedic actor, he also played more serious role such as a homophobic former soldier in Khun Nai Ho and an ageing musician in Nawapol Thamrongrattanarit's Die Tomorrow.
Illness and death.
Previously diagnosed with diabetes and stroke, Kom was tested positive for COVID-19 on 10 April 2021 and was hospitalized two days later. On 29 April 2021, his condition became critical as he suffered organ failures and was at risk of cardiac arrest. On 30 April 2021 Kom was confirmed dead due to complications from COVID-19, making him the first Thai comedian and actor who died from COVID-19 during the third wave of the COVID-19 pandemic in Thailand.


Moment (magazine)

Moment is an independent magazine which focuses on the life of the American Jewish community. It is not tied to any particular Jewish movement or ideology. The publication features investigative stories and cultural criticism, highlighting the thoughts and opinions of diverse scholars, writers, artists and policymakers. "Moment" was founded in 1975, by Nobel Prize laureate Elie Wiesel and Jewish activist Leonard Fein, who served as the magazine's first editor from 1975 to 1987. In its premier issue, Fein wrote that the magazine would include diverse opinions "of no single ideological position, save of course, for a commitment to Jewish life." Hershel Shanks served as the editor from 1987 to 2004. In 2004, Nadine Epstein took over as editor and executive publisher of "Moment."
History and background.
"Moment" was founded in 1975, by Nobel Prize laureate Elie Wiesel and Jewish activist Leonard Fein, who served as the magazine's first editor from 1975 to 1987. In its premier issue, Fein wrote that the magazine would include diverse opinions "of no single ideological position, save of course, for a commitment to Jewish life." The magazine was named in honor of an independent Yiddish-language newspaper, entitled "Der Moment". Founded in Warsaw in 1910, "Der Moment" remained in operation until the eve of Yom Kippur 1939, when the building housing the newspaper was destroyed by a German bomb. At the time, the publication was one of two Yiddish-language newspapers in the city.
Hershel Shanks served as the editor from 1987 to 2004. In 2004, Nadine Epstein took over as editor and publisher of "Moment" "Moment" magazine is an independent journal that publishes articles on Jewish culture, politics, and religion. It is not affiliated with any Jewish organization or religious movement: its editorial staff, writers, and articles represent a diverse range of political views. "Moment" publishes a print magazine once every other month, maintains a website, runs literary contests, and hosts esteemed events. The magazine is a publishing project of the Washington D.C.-based Center for Creative Change. "Moment" contributors include Calvin Trillin, Chaim Potok, Isaac Bashevis Singer, Abba Eban, Cynthia Ozick, Wolf Blitzer, Yossi Klein Halevi, Theodore Bikel, Jerome Groopman, Ron Rosenbaum, Sherwin Nuland, Erica Jong, Dara Horn, David Margolick, and Rebecca Goldstein.
Programs and contests.
Anti-Semitism Monitor.
In 2018, "Moment" launched an Anti-Semitism Monitor to select, catalog and report credible anti-Semitic incidents around the world on a weekly basis. Developed and curated by Ira Forman, a Moment Institute Fellow and the former U.S. Special Envoy of the Office to Monitor and Combat Anti-Semitism, "Moment"’s Anti-Semitism Monitor is a way for experts and others to track anti-Semitic incidents by date and country as well as the reactions to those incidents.
Daniel Pearl Investigative Journalism Initiative.
In 2010, "Moment" launched the Daniel Pearl Investigative Journalism Initiative (DPIJI), which gives grants to young journalists doing stories on modern anti-Semitism and other forms of prejudice. The DPIJI is in memory of Daniel Pearl, the "Wall Street Journal" reporter, who was murdered by terrorists while on assignment in Pakistan in 2002. The winners of this contest are mentored by prestigious journalists including: Wolf Blitzer, Linda Feldmann, Martin Fletcher, Glenn Frankel, Bill Kovach, David Lauter, Charles Lewis, Clarence Page, Robert Siegel, Paul Steiger and Lynn Sweet. Fellows have included: Jacob Kushner whose story "Birthright Denied" explored the Dominican Republic's efforts to take away citizenship from tens of thousands of Haitians who were born in the country; Eve Fairbanks, whose story "A House Divided" tells the story of the integration and subsequent re-segregation of the dorms at the University of the Free State in Bloemfontein; Emily K. Alhadeff, whose story "An Olympian Struggle," explores the complex story of anti-Israel campaigns in Olympia, Washington; Cameron Conaway, whose story "Shadows in the Golden Land" tells the story of the failure of the newly-democratic Myanmar to end the persecution of the country's Muslim minority; May Jeong, whose story "Strangers in Their Own Land" covered the Buddhist Nationalist attacks on Muslim neighbors in Sri Lanka; Taha Anis, whose article "Persecuted in Pakistan" explored the discrimination and arrests of the Ahmadiyya sect of Islam in Pakistan.
The Karma Foundation-Moment Magazine Fiction Contest.
Established in 2000, the annual Moment Magazine-Karma Foundation Short Fiction Contest is open to writers to submit stories related to Judaism or Jewish culture or history. Judges have included Andre Aciman, Walter Mosley, Nicole Krauss, Erica Jong, Jonathan Safran Foer, Geraldine Brooks, Dara Horn and Nicholas Delbanco.
Moment Cartoon Caption Contest.
Moment's bi-monthly caption contest for cartoons was founded by former "New Yorker" editor and humorist Bob Mankoff. The magazine asks its readers to suggest captions for the cartoon online and vote for their favorite submission.
Moment Magazine Awards.
Over the years, "Moment" has presented a range of artists, journalists, and public activists with Moment Magazine Awards for excellence in their field. The awards include Creativity Awards, the Robert S. Greenberger Journalism Award, the Lifetime Achievement Award, the Outstanding Leadership Award, etc. In 2018, "Moment" honored Ruth Bader Ginsburg as the Human Rights Award inaugural recipient and presented Creativity Awards to Dana Bash, CNN's chief political reporter, and American abstract artist, Carol Brown Goldberg. In 2017, CNN anchor Jake Tapper won the Robert S. Greenberger Journalism Award for his work as chief Washington correspondent. Earlier winners include Joan Nathan, Peter Yarrow, Wolf Blitzer, and Steven Pinker.
Awards.
"Moment" had two stories out of four finalists for the 2018 Mirror Awards in the Best Single Article/Story, for "Sheldon Adelson: Playing to Win" by Nadine Epstein and Wesley G. Pippert, and "Report From Whitefish: After the Cyber Storm" by Ellen Wexler. "Moment" won two 2018 Simon Rockower Awards from the American Jewish Press Association: Ellen Wexler's "A letter from New Haven" won for Excellence in Social Justice Reporting, and "Growing Up Trump" by Marc Fisher won for Excellence in Feature Writing, Division D. "Moment" also won a 2018 David Frank Award for Excellence in Personality Profiles, from the American Jewish Press Association, for "No Patience for Patriarchy," by Eetta Prince-Gibson.
"Moment" has also won several non-Jewish journalism awards, such as nominations for two Livingston Awards, the award for Best “Investigative News Story” from New American Media; and the 2015 Clarion Award from the Association of Women in Communications for Best Feature Article/Current News for Eetta Prince-Gibson's "An Uneasy Union". "Moment" also won the 2015 first place award in magazine news reporting from the Religion Newswriters Association for Prince's An Uneasy Union, along with awards for Nadine Epstein's "Evolution of a Moderate" on Mohammed Dajani, and for Michael Orbach's story "Professor of Disbelief" on James Kugel.
In 2017, "Moment" won in two categories of the American Jewish Press Association Simon Rockower Awards Competition for Excellence in Jewish Journalism. "Curious Case of Dorothy L. Sayers & the Jew Who Wasn’t" There by Amy Schwartz won the 2nd Place Award for Excellence in Arts and Criticism News and Features, and "Is Sitting This One Out, Who Will be Israel’s Champion?" and "The True Value of Cheap Books" by Shmuel Rosner won the 2nd Place Louis Rapoport Award for Excellence in Commentary. Nadine Epstein was also a finalist for the 2016 Food Writing Award from the International Association of Culinary Professionals for her story The Great Hanukkah Clanging.
In 2013, "Moment" won Second Place for the Religion Newswriters Association Magazine of the Year award. In 2012, Moment won their Overall Excellence in Religion Coverage Award for magazines.
Symposiums.
"Moment"’s print symposia explore pressing and timely questions from a wide range of perspectives. Each Moment symposium includes interviews with a variety of creative thinkers and doers in order to present a spectrum of nuanced opinion on a broad range of questions important to public discourse. Notable symposia include:
Moment Books.
In April 2019, "Moment" launched MomentBooks as a joint imprint with Mandel Vilar Press. Its first title, "Elie Wiesel: An Extraordinary Life and Legacy", was published on April 2, 2019, and featured a foreword by Rabbi Jonathan Sacks and an afterword by Ted Koppel. In 2019 it will release: "Have I Got a Cartoon for You!: The Moment Magazine Book of Jewish Cartoons" by Bob Mankoff, which will release on September 15, 2019, and City of Light by Theodore Bikel with Aimee Ginsburg Bikel, which will release on November 4, 2019.


Behan

Behan ( ; ) is a surname of Irish origin. It is the Anglicized form of Gaelic Ó Beachain ‘descendant of Beachain.’ A personal name from a diminutive of 'beach' Gaelic, meaning 'bee' in English. The name may refer to:


Urshu

Urshu, Warsuwa or Urshum was a Hurrian-Amorite city-state in southern Turkey, probably located on the west bank of the Euphrates, and north of Carchemish.
History.
Urshu was a commercial city governed by a Lord (EN). It was an ally of Ebla and appears in the tablets as Ursa'um. Later it was mentioned in the inscriptions of Gudea (r. c.2144–2124 BC according to the Middle chronology) as the city where wood resins were procured. An old Assyrian letter that dates to the 19th century BC mentions a temple of the god Ashur in Urshu.
In the beginning of the 18th century BC, Urshu allied with Yamhad against Yahdun-Lim of Mari. Relations with Assyria were also strained, and men of Urshu were summoned by Yapah-Adad and his Habiru to attack the lands of Shamshi-Adad I of Assyria. The texts of Mari mentions a conflict between Urshu and Carchemish: the tribes of Upra-peans and Ra-beans attacked Urshu through the land of Carchemish, which caused Urshu to attack a contingent of Carchemishean troops and civilians that advanced along the bank of the Euphrates.
Later, Urshu became an economic rival to Yamhad and entered an alliance with Qatna and Shamshi-Adad I to attack Sumu-Epuh of Yamhad (r. c.1810-1780 BC). The death of Shamshi-Adad and the rise of Yarim-Lim I of Yamhad brought an end to this rivalry, as Yamhad was elevated into a Great Kingdom and imposed its direct authority over northern, western and eastern Syria, bringing Urshu under its sphere of influence without annexing it. The Tablets of Mari mention a few kings of Urshu who date to this era, including Shennam and Atru-Sipti, who visited Mari in the 12th year of its king Zimri-Lim.
Hittite conquest.
The Hittite king Hattusili I attacked Urshu in his second year, laying siege to the city for six months. The Hittite king had 80 chariots and conducted his operations from the city of Lawazantiya (located in modern Elbistan district) in the Taurus foothills of eastern Cilicia.
Despite receiving aid from Yamhad and Carchemish, Urshu was burned and destroyed; its lands were plundered and the booty taken to the Hittite capital Hattusa.
The history of Urshu after the conquest is ambiguous. In the 15th century BC it appears in the Tablets of Alalakh as "Uris" or "Uressi", and is mentioned "Urussa" in the treaty between the Hittite Tudhaliya II and Sunassura II of Kizzuwatna as part of the latter's territory. The city again became part of the Hittite empire and was last mentioned in records dated to the final periods of that empire.


Toquima Cave

The Toquima Cave, located on Pete's Summit in Humboldt-Toiyabe National Forest near Austin, Nevada, is a historic site having cultural importance to Native Americans, specifically to the Western Shoshone.
Also known as Pott's Cave, as Traditional Cultural Property 26-La1, and as Toiyabe N.F. Site TY-71, the cave and a area was listed as an archeological site on the National Register of Historic Places in 2002.
Media views of the Toquima cave are available.
The cave entrance is fenced off and access to the cave is limited.


Chris Milk videography


History of education in China

The history of education in China began with the birth of the Chinese civilization. Nobles often set up educational establishments for their offspring. Establishment of the imperial examinations (advocated in the Warring States period, originated in Han, founded in Tang) was instrumental in the transition from an aristocratic to a meritocratic government. Education was also seen as a symbol of power; the educated often earned significantly greater incomes.
Shang and Zhou dynasties.
The first written mention of a “school” in China appears in the oracle bones of the Shang dynasty (about 1800-1050 B.C.E.), which constitute the first written records in China and the main historical record for that period. Used for divination, questions would be written on the bones before they were placed in a fire, and then the results printed on the bones. Several of these divinations contain questions about school: ‘Is it auspicious for the children to go on school? Will it rain on their way home?’ However, the oracle bones contain little information about the function or purpose of the schools.
By the Zhou dynasty, inscriptions from bronze vessels and the Book of Rites suggest that the Zhou kings founded schools for young aristocratic men to serve the king. The Book of Rites suggests that most of these schools were located near ponds and forests, and therefore historians infer that these schools mostly focused on martial arts education, especially archery. From the Zhou period onwards, the imperial government would have a strong influence on the education system. The traditions from this period were passed on through the Book of Rites, which later became one of the Five Classics of the Confucian Canon. During the late Autumn and Spring period, such schools had become commonplace throughout the Zhou dynasty, but the power of the central government was slowly giving way to local warlords.
The Warring States Period.
The Warring States Period saw the rise of several influential philosophies, including Confucianism, Mohism, and Daoism. Of these philosophies, Confucianism would have the most long-term impact on state and imperial education.
The weakening of the Zhou empire and the rise of local warlords ushered in the Period of Warring States. Some local warlords may have founded academies to consolidate their power and gain legitimacy. The different schools were often organized into political entities to gain social influence. Rival scholars were invited to courts; governmental sponsorship led to the development of the first Chinese academies. Importance of education and respect to the teachers was stressed in the Annals of Lü Buwei.
One educational institution that existed during this period was the Jixia Academy. The open and tolerant atmosphere in this academy attracted Confucian and Daoist scholars from across the country for debate and study. However, the institution had no long-term impact on subsequent Chinese institutions.
Han era.
Emperor Wu of Han favored Confucianism and made it as the national educational doctrine. In 124 BC, "The Origins of Statecraft in China" was set up to turn out civil servant for the state, which taught the Five Classics of Confucianism. The traditional Chinese attitude towards education followed Mencius's advice that "Those who labor with their minds govern others; those who labor with their strength are governed by others."
Medieval period.
Imperial examination began at 605, which required the competitors to pass their local cutting score before the final examination in the capital. So the private school prevailed. White Deer Grotto Academy and Donglin Academy were their models. Meanwhile, the art school Pear Garden appeared in early 8th century, and in 1178 a national military school was set up.
The invention of paper and movable type greatly boosted the educational industry.
Qing dynasty.
Education during the Qing dynasty was dominated by provincial academies, which did not charge tuition fees and gave stipends to preselected students. They were dedicated to the pursuit of independent study of the classics and literature, rather than to the preparation for governance, as was the case with imperial academies. Professors rarely lectured students, instead offering advice and criticizing research.
The near total neglect of engineering, mathematics, and other applied science education by the state contributed to a vast gap in military power between China and the European empires, as evidenced by the outcomes of the First and Second Opium Wars and the Sino–French War amongst others. In response, the Qing embarked on a self-strengthening movement, founding the Tongwen Guan in 1861, which hired foreign teachers to teach European languages, mathematics, astronomy and chemistry. After Qing was defeated by Japan during the first Sino-Japanese War, Peiyang University (or Imperial Tientsin University), the first modern university in China was established in 1895, of which the undergraduate education system was fully based on the counterpart in USA. In 1898, Peking University was founded, with a curriculum based on the Japanese system. In 1905, the imperial examinations were abolished. In 1906, American President Theodore Roosevelt passed the Boxer Indemnity Scholarship Program, which diverted overfunding of the Boxer Indemnity toward higher education inside China. Tsinghua University was founded in 1911 by its provisions.
Modern era.
Republic of China.
The New Culture Movement of 1919 was a reaction against the Chinese government's emphasis on technical knowledge, and resulted in a new enthusiasm for theoretical knowledge, but with a focus on Western philosophy rather than Confucianism. Education was mostly decentralized in this period, since China was politically disunited, with Chinese warlords and foreign imperialists, especially the Japanese, occupying significant chunks of Chinese territory.
Internal Migration in Communist China was almost nonexistent due to policies put in place by the previous communist government pre 1978. Those pressing policies limited the amount of education that was limited to citizens due to lack of funding, specifically women as mentioned previously, and the type of employment that was available to them, which in most cases indicated factory work that only offered harsh working environments with little pay and to add to the negativity, the salary that the employees were receiving was not even close to being able to afford medical expenses and many of the “popular” organizations did not offer any type of health care for their employees. Regardless of the difficulties China met, several universities were recognized for keeping academic and education excellence during this time period. The so-called Famous four universities were especially well documented during war period, namely the National Central University, the Wuhan University, the Zhejiang University, and the National Southwestern Associated University.
After the Kuomintang's defeat in 1949, the government had retreated to Taiwan. During the first 20 years of Nationalist rule, mandatory schooling consisted of six years of primary school education, which was also the length under Japanese rule. In 1968, the ROC government extended it to nine years.
Islamic education.
Jingtang Jiaoyu was a form of Islamic education developed during the Ming dynasty among the Hui, centered around Mosques. The Arabic and Persian language Thirteen Classics were part of the main curriculum. In the madrassas, some Chinese Muslim literature like the Han Kitab were used for educational purposes. Liu Zhi (scholar) wrote texts to help Hui learn Arabic. Persian was the main Islamic foreign language used by Chinese Muslims, followed by Arabic.
Jingtang Jiaoyu was founded during the era of Hu Dengzhou 1522–1597. There were 5 Persian books and the Qur'an was among 8 Arabic books which made up the "Thirteen Classics" (سابقة).
The Chinese Muslim Arabic writing scholars Ma Lianyuan 馬聯元 1841–1903 was trained by Ma Fuchu 馬复初 1794–1874 in Yunnan with Ma Lianyuan writing books on law 'Umdat al-'Islām (عمدة الإسلام) شىي ش grammar book on ṣarf (صرف) called Hawā and Ma Fuchu writing a grammar book on naḥw (نحو) called Muttasiq (متسق) and Kāfiya (كافية). Šarḥ al-laṭā'if (شرح اللطائف) Liu Zhi's "The Philosophy of Arabia" 天方性理 ("Tianfang Xingli") Arabic translation by (Muḥammad Nūr al-Ḥaqq ibn Luqmān as-Ṣīnī) (محمد نور الحق إبن لقمان الصيني), the Arabic name of Ma Lianyuan. Islamic names, du'ā' (دُعَاء), ġusl (غسل), prayers, and other ceremonies were taught in the "Miscellaneous studies" (Zaxue) 雜學 while 'āyāt (آيات) from the Qur'an were taught in the Xatm al-Qur'an (ختم القرآن) (Haiting). Ma Fuchu brought an Arabic Qasidat (Gesuide jizhu 格随德集注) poem to China.
Hui Muslim Generals like Ma Fuxiang, Ma Hongkui, and Ma Bufang funded schools or sponsored students studying abroad. Imam Hu Songshan and Ma Linyi were involved in reforming Islamic education inside China.
Muslim Kuomintang officials in the Republic of China government supported the Chengda Teachers Academy, which helped usher in a new era of Islamic education in China, promoting nationalism and Chinese language among Muslims, and fully incorporating them into the main aspects of Chinese society. The Ministry of Education provided funds to the Chinese Islamic National Salvation Federation for Chinese Muslim's education. The President of the federation was General Bai Chongxi (Pai Chung-hsi) and the vice president was Tang Kesan (Tang Ko-san). 40 Sino-Arabic primary schools were founded in Ningxia by its Governor Ma Hongkui.
Imam Wang Jingzhai studied at Al-Azhar University in Egypt along with several other Chinese Muslim students, the first Chinese students in modern times to study in the Middle East. Wang recalled his experience teaching at madrassas in the provinces of Henan (Yu), Hebei (Ji), and Shandong (Lu) which were outside of the traditional stronghold of Muslim education in northwest China, and where the living conditions were poorer and the students had a much tougher time than the northwestern students. In 1931 China sent five students to study at Al-Azhar in Egypt, among them was Muhammad Ma Jian and they were the first Chinese to study at Al-Azhar. Na Zhong, a descendant of Nasr al-Din (Yunnan) was another one of the students sent to Al-Azhar in 1931, along with Zhang Ziren, Ma Jian, and Lin Zhongming.
Hui Muslims from the Central Plains (Zhongyuan) differed in their view of women's education than Hui Muslims from the northwestern provinces, with the Hui from the Central Plains provinces like Henan having a history of women's Mosques and religious schooling for women, while Hui women in northwestern provinces were kept in the house. However, in northwestern China reformers, such as Cai Yuanpei, started bringing female education in the 1920s. In Linxia, Gansu, a secular school for Hui girls was founded by the Muslim warlord Ma Bufang, the school was named Shuada Suqin Wmen's Primary School after his wife Ma Suqin who was also involved in its founding. Hui Muslim refugees fled to northwest China from the central plains after the Japanese invasion of China, where they continued to practice women's education and build women's mosque communities, while women's education was not adopted by the local northwestern Hui Muslims and the two different communities continued to differ in this practice.
General Ma Fuxiang donated funds to promote education for Hui Muslims and help build a class of intellectuals among the Hui and promote the Hui role in developing the nation's strength.
Although religious education for children is officially forbidden by law in China, the Communist party allows Hui Muslims to violate this law and have their children educated in religion and attend Mosques while the law is enforced on Uyghurs. After secondary education is completed, China then allows Hui students who are willing to embark on religious studies under an Imam. China does not enforce the law against children attending Mosques on non-Uyghurs in areas outside of Xinjiang. Since the 1980s Islamic private schools (Sino-Arabic schools (中阿學校)) have been supported and permitted by the Chinese government among Muslim areas, only specifically excluding Xinjiang from allowing these schools because of separatist sentiment there.
People's Republic of China.
After coming to power in 1949, the Communist authorities brought the educational system under national control. They condemned excessive study of the humanities and social sciences, considering them wasteful and deleterious to China's industrialization. The Chinese Academy of Sciences was set up the year the Communists came into power. Education was reformed following the Soviet model, and small engineering departments were amalgamated into giant polytechnic institutes such as Tsinghua University and Tianjin University. Education became highly specialized, with students studying subjects like "railway bridge construction".
Since the 1990s the Soviet model has been largely abolished in China, with many universities expanding or merging with others to provide more comprehensive education in parallel with specialized technical training.
Communist moral education versus informal career education was another struggle within itself. Due to such communist control, continued government education wasn't an option for most. That also includes females. "Most of factory girls believed they were so poorly educated that taking a class wouldn't help." With that being said, many still decided to take night schooling along with working in factories to help better themselves. Eventually it started to become more common between workers to start changing work schedules between one another to help make the extra time needed for education. However, creating the personal time needed for such independent success was not easy. "The post socialist state has further controlled workers' self-organization and, consequently, wages to facilitate low-cost exports." Migrant workers were also highly important to this operation making up over 75%.


Iqer

Iqer was a nome in ancient Egypt, the sixth Upper province. Its capital was Iunet, modern Denderah. The name of the nome was written with the sign of a crocodile. The reading of this sign is not certain, Iq is another option. On the white chapel of Senusret I appears a list of all Egyptian nomes. Here the goddess Hathor is called "lady of Iq". Next to Iunet, where Hathor was worshipped, a place called Shabet was lying in the sixth Upper Egyptian nome, another place was Khadj. The exact locations of these towns is uncertain.
The nome is already mentioned in a Fourth Dynasty inscription dating from the reign of the Pharaoh Snofru. In the Ptolemaic (Greco-Roman) period, the nome was called Tentyrites, after Denderah, that appears in Greek sources as "Tentyris". Several strategoi (governors) are known.


List of Pennsylvania state historical markers in Bradford County

This is a list of the Pennsylvania state historical markers in Bradford County.
This is intended to be a complete list of the official state historical markers placed in Bradford County, Pennsylvania by the Pennsylvania Historical and Museum Commission (PHMC). The locations of the historical markers, as well as the latitude and longitude coordinates as provided by the PHMC's database, are included below when available. There are 46 historical markers located in Bradford County.


Kathlyn Williams

Kathlyn Williams (born Kathleen Mabel Williams, May 31, 1879 – September 23, 1960) was an American actress, known for her blonde beauty and daring antics, who performed on stage as well as in early silent film. She began her career onstage in her hometown of Butte, Montana, where she was sponsored by local copper magnate William A. Clark to study acting in New York City. She later appeared in numerous films between 1910 and 1932 before retiring from acting. Williams died of a heart attack in Los Angeles at age 81.
Early life and career.
Williams was born in Butte, Montana, the only child born to Joseph Edwin "Frank" Williams, a boarding house proprietor, and Mary C. Boe (1846–1908) of Welsh and Norwegian descent. Other sources cite 1885 and 1888 as potential years of birth. However, she is listed on the 1880 United States Census as being one year old as of June 1, 1880.
Williams displayed an early interest in becoming an actress during her youth in Butte, which led her to become a member of a community thespian group. She also joined the Woman's Relief Corps that allowed her to showcase her vocal prowess at local recitals. Although she was known for having an adequate singing voice, acting became Williams' main vocation.
Williams attended Montana Wesleyan University (now Rocky Mountain College) in Helena during the late 1890s and graduated in 1901, where she excelled in elocution and voice, and her performances were highly praised. In May 1899, she recited "The Gypsy Flower Girl" at her university's annual competition. On May 29, 1900, she received a gold medal for her recitation of "Old Mother Goose" at Wesleyan's declamation contest. She lost her father around 1894 when she was a teenager, and her mother remarried Fred Lavoie in 1895. They divorced the next year.
In order to make ends meet, her mother made extra money by renting out homes in nearby Centerville, Montana. Her family was of limited means; therefore, Kathlyn had to rely on the charity of others to pay her way through school; she was sponsored by Butte copper magnate and politician William A. Clark, who paid for her to train at the Sargent School of Acting, better known as the American Academy of Dramatic Arts, in New York City.
In 1900, her friends held a concert at Sutton's Theater for Katie, as she was affectionately called, to gather funds to help pay her college tuition. By 1902, she joined a theater touring group called Norris & Hall and Company where she played Phyllis Ericson in "When We Were Twenty One", mostly to good reviews. The play toured across the United States toward the end of 1903.
In the January 16, 1903 issue of the "Dallas Morning News", an article in Amusements critiqued Williams' performance in "When We Were Twenty-One": "Miss Kathlyn Williams, who assumed the role of Phyllis, is an actress of rare ability, attractiveness, and grace of delivery". Williams began her career with Selig Polyscope Company in Chicago, Illinois and made her first film in 1908 under the direction of Francis Boggs. By 1910, she was transferred to the company's Los Angeles film studio. Williams played "Cherry Malotte" in the first movie based upon Rex Beach's 1906 novel "The Spoilers" in 1914.
In 1913, she starred in the thirteen-episode serial "The Adventures of Kathlyn". She was busy throughout the silent film era, but age and the advent of sound in movies saw her make only five sound films, the last in 1935. Kathlyn evolved from a comedian and serial player in silents to portraying character roles in the early 1930s.
Personal life.
Williams was married three times. Although many biographies erroneously cite her first husband as being Victor Kainer, he was in fact named Otto H. "Harry" Kainer (1876–1952), who ran an import and export business on Wall Street in New York City. They were wed on October 2, 1903, and their son, Victor Hugo, was born in 1905. The Kainers resided at 301 Nicholas Avenue in Manhattan.
On May 8, 1905, she successfully sued her husband for $20,000 for not paying her $10,000 on the day of their marriage and for every year of their marriage. The case made headlines in newspapers across the country, and made its way to the New York Supreme Court. They supposedly divorced over Kainer's disapproval of his wife having an acting career, and Williams obtained a divorce from Kainer in 1909 in Nevada. After the death of her Norwegian born mother in December 1908 and the failure of her marriage, Williams decided to revive her acting career. By 1910, Williams and her young son uprooted themselves to Los Angeles, where she obtained acting jobs. On March 4, 1913, she married Frank R. Allen, also an actor, but the marriage was a failure from the start and lasted a little over a year. On June 30, 1914, she filed for divorce in Los Angeles and listed desertion as the reason as the failure of their marriage.
She later married Paramount Pictures executive Charles Eyton on June 2, 1916 in Riverside, California. The couple met approximately ten years earlier in Salt Lake City, Utah. Eyton went there to look over a new play. While there he met Kathlyn, who was a member of the Willard Mack stock company. He and Williams had been engaged earlier but a lover's quarrel broke them up. Eyton was an owner of the Oliver Morosco Photoplay Company. On February 25, 1922, her son, Victor, died suddenly at the age of 16 from complications of influenza at Good Samaritan Hospital in Los Angeles, and his remains were cremated. Her son was previously enrolled at Harvard Military Academy before he became a student at Hollywood High School. The Eytons eventually divorced in 1931.
Later life.
On December 29, 1949, Williams was involved in a deadly automobile accident, which claimed the life of her friend, Mrs. Mary E. Rose, while they were returning home from a social engagement in Las Vegas. As a result of the accident, Williams lost her right leg. On April 8, 1950, Williams sued the estate of Rose for $136,615, citing negligence and claiming that the automobile had inefficient brakes. In June 1951, Williams accepted the offer of $6,500 from the Rose estate.
Death.
Williams died of a heart attack in Hollywood, California in 1960. She was found dead in her bedroom at her 1428 North Crescent Heights apartment where she had lived for nearly 30 years. Although it was widely reported that she had been wheelchair-bound since the loss of her leg, she still traveled and led a productive life. She was cremated. She bequeathed most of her assets, which amounted to nearly $287,000, to charitable institutions such as The McKinley Industrial Home for Boys, the Motion Picture Relief Fund, and to an orthopedic and children's hospital.
For her contribution to the motion picture industry, Kathlyn Williams has a star on the Hollywood Walk of Fame at 7038 Hollywood Blvd.


Tor cairn

A tor cairn is a prehistoric cult site occurring in the British Isles, especially in Cornwall and Devon but also in Wales. It consists of a circular enclosure of stones or a platform of loose rocks surrounding a natural tor, sometimes encircled by a ditch. The diameter of the roughly 35 tor cairns ranges from 12 to over 30 metres and their height varies from 0.5 to 4.0 metres. There is usually an entrance to the enclosed area and pits in the ground between the rock outcrop (tor) itself and the enclosure.
Finds of flint tools, pottery, gravel, quartz and bronze weapons and jewellery have enabled the sites to be dated to the early 2nd millennium B.C., i.e. the early Bronze Age.
Examples are the tor cairns of: Alex Tor, Catshole Tor, Corndon Tor, Cox Tor, Hameldown Tor, Limsboro Cairn, White Tor (Peter Tavy), Rough Tor, Tolborough Tor, Top Tor, Tregarrick Tor and Yes Tor.


Clara Sverner

Clara Sverner (August 29, 1936) is a Brazilian pianist, who has had classical education.
History.
Born in São Paulo, Clara Sverner's interpretations are well considered by public and critics from Brazil and abroad. She had a sound education, started in São Paulo with José Kliass, that in turn studied in Berlin with Martin Krause, a Liszt pupil. She got her master's with Louis Hildebrand, at Conservatory of Geneve, where she has got a Gold Medal. She did improvement studies with Leonard Shure, an assistant to Artur Schnabel, and then at the Mannes College of Music, in New York City. While still a teenager, she won the International Wilhelm Backhaus Competition, starting a career that made her one of the most prestigious Brazilian virtuosi.
Ms. Sverner participated in recitals and concerts all over Brazil, and toured in Europe, the United States, Japan and Israel. Her programmes usually feature a repertoire that includes pieces from the old English virginalists of the 16th century, to the major composers of 20th century. She highlights, most of all, the aestethic quality, the boldness of invention and the expressive power of the pieces she performs. As such, Clara Sverner is a nonconformist artist, who never tires of enhancing, researching and daring. In the context of Brazilian classical music, she was responsible more than anyone else for the revival of the popularity of the works of Glauco Velásquez, a Brazilian classical composer of the 20th century.
Clara Sverner recorded several pieces for piano by Chiquinha Gonzaga, and thus was responsible for attracting the attention of the public to her works. Ms Sverner's fruitful partnership with the Brazilian instrumentist Paulo Moura was opened up to several musical universes, exploring works from the Brazilian popular music (like Pixinguinha), to contemporary classical composers like Almeida Prado, Gilberto Mendes, and Ronaldo Miranda, that created pieces especifically for the Sverner and Moura duo.
Ms. Sverner's discography has 25 records, available worldwide, and reflects her fine aestethical sense and her "esprit d'avant garde".


Hannah (name)

Hannah () also spelt Hanna, Hana or Chana, is a feminine given name of Hebrew origin. It is derived from the root "ḥ-n-n", meaning "favour" or "grace"; "A Dictionary of First Names" attributes the name to a word meaning 'He (God) has favoured me with a child'.
The name Hannah is of Hebrew origin but is a very popular name all over the UK and USA. In Eritrea and Ethiopia, the name Hanna is spelled as "ሃና" (Tigrinya) or "ሀና" (Amharic).
Anne, Ann, and other forms of the name derive from the Hellenized Hebrew: Anna (romanization [transcription/transliteration] of Ἅννα [from Greek to Roman {Latin} letters]).
The Phoenician (Punic) name Hannibal derives from the same Canaanite root and means "My grace is Baal".
In the Books of Samuel of the Hebrew Bible, Hannah is the mother of the prophet Samuel. Hannah was barren, so at temple she prayed that if God gave her a son, she would give him up to become a priest. After making this promise to God, she returned to her husband and conceived a son whom she named Samuel. When the child was weaned (around 3 years old), Hannah gave him to Eli to be raised as a priest. She went on to have 5 more children.
Hannah.
People.
Hannah Simpson (local legend) born 1994
References.


Erik Gnupsson

Erik Gnupsson or Eiríkr Gnúpsson, also known as Henricus (late 11th to early 12th centuries), was born in Iceland. He became a clergyman and later was appointed the Bishop of Greenland, residing at Garðar.
He has been considered as the first bishop of America by some. However, the historical record does not attest to where he held his bishop's seat, and only states that he went in search of Vinland. It cannot be determined from the Icelandic Annals that he went in search of an existing Norse colony in Vinland.


Music Hall (Hanover)

The Music Hall was a concert venue in Hanover, Germany. It was located in the "U-boat hall" on the former Hanomag complex. The structure was originally built in 1943 as a submarine production facility in the northern shipyard of Kriegsmarinewerft Wilhelmshaven. Notable performers included Rush, Sting, Roxette, David Bowie, and Phish. The structure is now a furniture store.


Klamry coat of arms

Klamry (Polish for "clamps") is a Polish coat of arms.


Herburt coat of arms

Herburt is a Polish coat of arms. It was used by several distinct and unrelated szlachta families such as the Pawcz family of Ruthenian Galicia. A coat of arms is an individual or family heirloom the origins of which lie in the 12th century.
Notable bearers.
Notable bearers of this coat of arms include:


Gilgan

Gilgan is a surname. Notable people with the surname include:


Naresh (city)

Naresh or Nareš was a city from the area called by ancient Jewish sources Babylonia, situated near Sura on a canal. It may be identical with the city of Nahras or Nahar Sar on the Tigris, and is mentioned together with Maḥuza, Safonia, and Pumbedita, although it must not be inferred that these cities were near one another. It was probably located about 20km southeast of Sura, at the modern village of Narsa in the Hilla region.


Lebanese Arabic

Lebanese Arabic (, Lebanese: ), or simply Lebanese (, Lebanese: ), is a variety of North Levantine Arabic, indigenous to and spoken primarily in Lebanon, with significant linguistic influences borrowed from other Middle Eastern and European languages and is in some ways unique from other varieties of Arabic. Due to multilingualism and pervasive diglossia among Lebanese people (a majority of the Lebanese people are bilingual or trilingual), it is not uncommon for Lebanese people to code-switch between or mix Lebanese Arabic, English, and French in their daily speech.
Lebanese Arabic is believed to be a descendant of the Arabic dialects introduced to the Levant in the 7th century CE, which gradually supplanted various indigenous Northwest Semitic languages to become the regional lingua franca. As a result of this prolonged process of language shift, Lebanese Arabic possesses a significant Aramaic substratum, along with later non-Semitic adstrate influences from Ottoman Turkish, English, and French. As a variety of Levantine Arabic, Lebanese Arabic is most closely related to Syrian Arabic and shares many innovations with Palestinian and Jordanian Arabic. However some modern researchers have opposed the idea of descendence from Peninsular Arabic dialects, such as Ahmad Al-Jallad and others. These hold that the vernaculars languages went through a parallel evolution.
Differences from Standard Arabic.
Lebanese Arabic shares many features with other modern varieties of Arabic. Lebanese Arabic, like many other spoken Levantine Arabic varieties, has a syllable structure very different from that of Modern Standard Arabic. While Standard Arabic can have only one consonant at the beginning of a syllable, after which a vowel must follow, Lebanese Arabic commonly has two consonants in the onset.
Contentions regarding descent from Arabic.
Several non-linguist commentators, including Nassim Taleb, have claimed that the Lebanese vernacular is not in fact a variety of Arabic at all, but rather a separate Central Semitic language descended from older languages including Aramaic; those who espouse this viewpoint suggest that a large percentage of its vocabulary consists of Arabic loanwords, and that this compounds with the use of the Arabic alphabet to disguise the language's true nature. Taleb has recommended that the language be called Northwestern Levantine or neo-Canaanite. However, this classification is mostly at odds with the comparative method of historical linguistics; Lebanese exhibits sound changes and other features that are unique to the Arabic branch of the Semitic language family, making it difficult to categorize it under any other branch, and observations of its lexicon also suggest a substantial Arabic makeup.
Historian and linguist Ahmad Al-Jallad has recently argued that while modern dialects are not descendants of Classical Arabic, forms of Arabic older than Classical are the historical foundation for the various dialects. Thus he states that, "most of the familiar modern dialects (i.e. Rabat, Cairo, Damascus, etc.) are sedimentary structures, containing layers of Arabics that must be teased out on a case-by-case basis." In essence, the linguistic consensus is that Lebanese too is a variety of Arabic.
Phonology.
Vowels and diphthongs.
Comparison.
This table shows the correspondence between general Lebanese Arabic vowel phonemes and their counterpart realizations in Modern Standard Arabic (MSA) and other Levantine Arabic varieties.
 After back consonants this is pronounced in Lebanese Arabic, Central and Northern Levantine varieties, and as in Southern Levantine varieties
Regional varieties.
Although there is a modern Lebanese Arabic dialect mutually understood by Lebanese people, there are regionally distinct variations with, at times, unique pronunciation, grammar, and vocabulary.
Widely used regional varieties include:
Writing system.
Lebanese Arabic is rarely written, except in novels where a dialect is implied or in some types of poetry that do not use classical Arabic at all. Lebanese Arabic is also utilized in many Lebanese songs, theatrical pieces, local television and radio productions, and very prominently in zajal.
Formal publications in Lebanon, such as newspapers, are typically written in Modern Standard Arabic, French, or English.
While Arabic script is usually employed, informal usage such as online chat may mix and match Latin letter transliterations. The Lebanese poet Said Akl proposed the use of the Latin alphabet but did not gain wide acceptance. Whereas some works, such as "Romeo and Juliet" and "Plato's Dialogues" have been transliterated using such systems, they have not gained widespread acceptance. Yet, now, most Arabic web users, when short of an Arabic keyboard, transliterate the Lebanese Arabic words in the Latin alphabet in a pattern similar to the Said Akl alphabet, the only difference being the use of digits to render the Arabic letters with no obvious equivalent in the Latin alphabet.
There is still today no generally accepted agreement on how to use the Latin alphabet to transliterate Lebanese Arabic words. However, Lebanese people are now using latin numbers while communicating online to make up for sounds not directly associable to latin letters. This is especially popular over text messages and apps such as WhatsApp.
Examples:
In 2010, The Lebanese Language Institute has released a Lebanese Arabic keyboard layout and made it easier to write Lebanese Arabic in a Latin script, using unicode-compatible symbols to substitute for missing sounds.
Said Akl's orthography.
Said Akl, the poet, philosopher, writer, playwright and language reformer, designed alphabet for the Lebanese language using the Latin alphabet in addition to a few newly designed letters and some accented Latin letters to suit the Lebanese phonology in the following pattern:


Brooks County Courthouse (Texas)

Brooks County Courthouse is located in Falfurrias, in the U.S. state of Texas. The structure was designed by Alfred Giles in 1914 in the Classic revival style. Prior to the erection of the brick county courthouse, local government housed itself in rented space. The courthouse was named a Recorded Texas Historic Landmark in 1977. Renovation began on the courthouse in 2006.
First attempt to build a courthouse.
After Brooks County was formed from Starr County in 1911, officials met first in a hall, and later in a two-story building in downtown Falfurrias.
The county commissioners court set a November, 1912, date for holding a bond election for a courthouse and new roads. Although the bonds passed 344 to 9, the Texas attorney general failed to approve the bond issue, in part because precinct 4 voters were actively seeking to separate from Brooks County. Brooks County voters would not vote on the issue again until after their reorganization—after the legislature allowed precinct 4 voters to separate and create Jim Hogg County. San Antonio architect Atlee B. Ayres was to design the structure.
The 1914 courthouse.
Brooks County voters voted again on the bond issue in February 1914, and it passed. Noted Texas architect Alfred Giles was selected to design the courthouse. He was actively involved in three other courthouse projects in the region at the time, Cameron County, Jim Wells, and Kleberg Counties.
Judge James A. Brooks, who had been a state representative instrumental in helping Brooks County separate from Starr County, was honored at the structure's opening ceremonies. Opening day was celebrated with a public picnic and a parade led by the local high school band.
Brooks County was named after Judge Brooks, who was also a captain in the Texas Rangers.
The courthouse was added to the National Register of Historic Places on April 10, 2012.


Jake One production discography

The discography of American record producer Jake One includes a list of songs produced, co-produced and remixed by year, artists, album and title.
Production credits.
1998.
Conception Records - Walkman Rotation
1999.
Trump Tight Records - Eyez on the Prize
2001.
Mix Master Mike - Spin Psycle
Boom Bap Project - Circumstance Dictates
Kutfather - Hard Core / Transmission
2002.
Musab - Respect the Life
2003.
DJ Babu - Duck Season Vol. 2
Rasco - Escape from Alcatraz
G-Unit - Beg for Mercy
Sly Boogy - Judgement Day
Krondon - Feels Good / The Way A Nigga Think
2004.
Gift of Gab - 4th Dimensional Rocketships Going Up
De La Soul - The Grind Date
Kardinal Offishall - Kill Bloodclott Bill
Planet Asia - "The Grand Opening"
Encore - Layover
Vast Aire - Look Mom... No Hands
MF Doom - MM..LeftOvers
Jake One - Tale of the Tape
2005.
Kardinal Offishall - Fire and Glory
I Self Devine - Self Destruction
John Cena - You Can't See Me
Turf Talk -
2009.
Skyzoo - The Power of Words
2010.
UE Radio Live - The Official Takeover Round One
Canibus - C of Tranquility
T.I. - No Mercy
Cypress Hill - Rise Up
Freeway
Freeway
Ghostface Killah - Apollo Kids
J.Pinder - Code Red
Lyrics Born - As U Were
The Quiett - Quiet Storm: A Night Record
2011.
Snoop Dogg - Doggumentary
Slim the Mobster
Canibus and Keith Murray as The Undergods - In Gods We Trust – Crush Microphones to Dust
Vakill - Armor of God
E-40 -
Freeway
Joell Ortiz
Grynch
Mayer Hawthorne - How Do You Do
Freeway - The Intermission
Slim the Mobster - War Music
Longshot
Longshot
Snoop Dogg and Wiz Khalifa - Mac & Devin Go to High School
50 Cent mixtape "The Big 10"
2012.
Brother Ali - Mourning in America and Dreaming in Color
J.Pinder - Careless
Sol - Yours Truly
Fatal Lucciauno - The Message
Chase N. Cashe
Grynch - Perspectives
Brother Ali - The Bite Marked Heart
Wiz Khalifa - Taylor Allderdice
Joy Denalane
I Self Devine - The Sound of Low Class Amerika
50 Cent - The Lost Tape
Rain - The Magic Hour 3
Fun - Some Nights
Rick Ross - God Forgives, I Don't
AWAR - The Laws of Nature
Fatal Lucciauno - Respect
The Physics - Tomorrow People
Craig G - "Ramblings of an Angry Old Man"
Scoe
Fleeta Partee - "Lifemuzik"
Scoe
Bambu - One Rifle Per Family
Game - Jesus Piece
Freeway - Diamond in the Ruff
Wale - Folarin
Freeway
2013.
Brother Ali - Left in the Deck
Pitbull - Global Warming: Meltdown
Nickelus F - Vices
Pusha T - Wrath of Caine
Fashawn - Champagne & Styrofoam Cups
Casual - The Return of the Backpack
Chance the Rapper - Acid Rap
Grynch
J. Cole
J. Cole - Born Sinner
Fleeta Partee
Maybach Music Group - Self Made Vol. 3
Wale - The Gifted
Wale
Malice and Mario Sweet - Enjoy:Like:Love
Drake - Nothing Was the Same
L.E.P. Bogus Boys
Mayer Hawthorne - Where Does This Door Go
AD - Intelligent Design
2014
50 Cent - Animal Ambition
Dilated Peoples - Directors of Photography
Chris Miles - "Birth of Cool"
2015.
Tuxedo
Twiztid - The Darkness
Dave B
Dave B - Punch Drunk
G-Unit - The Beast Is G-Unit
Dom Kennedy - By Dom Kennedy
Vursatyl - It's Nothing / Bring It To a Halt (plus Jake One Remix) - EP
Wale - "The Album About Nothing"
Rick Ross - "Black Dollar"
Future - DS2
Rick Ross
Lil Bibby - Free Crack 3
Rick Ross - Black Market
First Division - Overworked & Underpaid
2016.
Freeway - Fear of a Free Planet
Royce da 5'9" - Layers
Curren$y & Alchemist - The Carrolton Heist Remixed
Hodgy Beats
Martell Webster - Emerald District - EP
Casey Veggies - Customized Greatly Vol. 4: The Return of the Boy
Dom Kennedy - Los Angeles Is Not For Sale Vol. 1
Wale
The Weeknd - "Starboy"
DJ Khaled – Major Key
2017.
Future – Future
Future – Hndrxx
Tuxedo – Tuxedo II
Playboi Carti – Playboi Carti
ANoyd - A Time and Place
Travis Scott
21 Savage – Issa Album
Nipsey Hussle
2019.
Bobby J From Rockaway – Summer Classics
2020.
Kehlani – "It Was Good Until It Wasn't"
Chloe x Halle – "Ungodly Hour"


Shalev

Shalev may refer to:


New Sculpture

New Sculpture was a movement in late 19th-century British sculpture with an emphasis on naturalistic poses and spiritual subjects. The movement was characterised by the production of free-standing statues and statuettes of 'ideal' figures from poetry or mythology. These figures were usually in bronze but a mixture of materials, such as ivory and gem stones, to give a polychromic effect, were also used. "New Sculpture" is most closely associated with the period from 1880 to 1910, although some artists continued to work in the style much further into the 20th-century.
The term "New Sculpture" was coined by the art critic Edmund Gosse, who wrote a four-part series for "The Art Journal" in 1894. After a protracted period of a stylized neoclassicism, sculpture in the last quarter of the century began to explore a greater degree of naturalism and wider range of subject matter. The French sculptor Jules Dalou, in his eight-year English exile after the Paris Commune events in 1871, taught modelling at the South Kensington School of Art, and then at the Lambeth School of Art. He profoundly influenced a new generation of British sculptors, helping to usher in a new approach to the medium.
The catalyst for this development is usually understood to be the exhibition, in 1877, of Frederic Leighton's "An Athlete Wrestling with a Python". This was Leighton's first major sculpture, and he intended it as a challenge to the prevailing styles of sculpture. It reflected his interest in a more dynamic and vibrant representation of the human body and a shift from easily legible and didactic subject matter. Many sculptors looked to the "Athlete" and created responses to it in the following years.
The New Sculpture represents an alternate formulation of a new direction for sculpture at the end of the nineteenth century. Whereas the major French alternative to mid-19th-century sculpture, Auguste Rodin, increasingly left the accurate representation of the human body behind, the New Sculptors by and large chose to grapple with issues arising from the naturalistic representation of the body and the detailed rendering of its surface variations. The New Sculpture does not represent one singular style, but rather a range of options developed to make sculpture more vital and lifelike.
A small exhibition dedicated to the New Sculpture was held at Tate Britain during the summer and early autumn of 2010. Works on display included "Pandora" by Harry Bates, "Mother Teaching Child" and three small bronzes by Alfred Gilbert, "The Singer", "Applause" and "Folly" by Edward Onslow Ford, "Lycidas" by James Havard Thomas, "The Sluggard" by Frederic Leighton and "The Nymph of Loch Awe" by F.W. Pomeroy.
Sculptors.
Major figures associated with the New Sculpture, either by making a significant contribution to the movement or whose work was influenced by that of the major protagonists include:


The Scarlet Streak

The Scarlet Streak is a 1925 American action film serial directed by Henry MacRae. This is now considered a lost film.


Meantime (film)

Meantime is a 1983 British comedy-drama television film directed by Mike Leigh, produced by Central Television for Channel 4. It was shown in 1983 at the London Film Festival and on Channel 4 and at the 1984 Berlin International Film Festival. According to the critic Michael Coveney: "The sapping, debilitating and demeaning state of unemployment, the futile sense of waste, has not been more poignantly, or poetically, expressed in any other film of the period."
Plot.
The film unfolds in brief episodes, detailing the travails of the working-class Pollock family, who live in a shabby flat in a tower block in London's East End. They are struggling to stay afloat during the recession under Prime Minister Margaret Thatcher's premiership. Only the nagging, put-upon mother Mavis (Pam Ferris) is working; the bitter, feckless father Frank (Jeff Robert) and the couple's two sons Colin (Tim Roth), an extremely shy young man, and Mark (Phil Daniels), his outspoken, headstrong older brother, are on the dole. Their aimless, querulous existence is contrasted with Mavis's sister Barbara (Marion Bailey) and her husband John (Alfred Molina), whose financial and social loftiness in suburban Chigwell serves as a comfortable facade for their lacklustre marriage.
The boys spend their time at home, on the street, at friends' flats, in the unemployment office, and at the local pub. Mark is continually scrounging for cash and cadging drinks from his friends, among them Coxy (Gary Oldman in his screen debut), a crude, impulsive skinhead. Colin has a crush on a sweet-natured girl named Hayley (Tilly Vosburgh), but he can't bring himself to act upon it. Mark mocks his father, teases Colin by calling him "Kermit" and "Muppet," and makes insinuations about Barbara's troubled relationship with her husband. Barbara offers Colin a job helping her redecorate her home, but when Mark shows up, Colin withdraws, refuses to do any work, and finally leaves. When he returns home, he's had his head shaved. There is no resolution to the film, simply a succession of days that present commonplace problems, amusements, conversations, and arguments.
Notes.
One day at the rehearsal space, a factory in Homerton, Roth and Oldman were throwing a milk bottle around. Suddenly Roth threw it up and it hit a fluorescent lighting strip. Leigh saw "Gary's shaven head erupt into a thousand red blotches; in the film you can see the stitch marks." He rushed Oldman to hospital. "As I drove him there, all done up in his skinhead stuff, covered in blood, Gary said to me, 'For fuck's sake, tell 'em I'm an actor!' He could easily have lost his eyesight in the accident, and I do not know to this day what I would have done if that had happened."


Nekhen

Nekhen (, ); in Hierakonpolis ( or "Hierakōn polis" "Hawk City", in ) was the religious and political capital of Upper Egypt at the end of prehistoric Egypt ( 3200–3100 BC) and probably, also during the Early Dynastic Period ( 3100–2686 BC).
The oldest known tomb with painted decoration, a mural on its plaster walls, is located in Nekhen and is thought to date to c. 3500–3200 BC. It shares distinctive imagery with artifacts from the Gerzeh culture.
Horus cult center.
Nekhen was the center of the cult of a hawk deity, Horus of Nekhen, which raised one of the most ancient Egyptian temples in this city. It retained its importance as the cultic center for this divine patron of the kings long after the site had otherwise declined.
The first settlement at Nekhen dates from either the predynastic Amratian culture (c. 4400 BC) or, perhaps, during the late Badari culture (c. 5000 BC). At its height, from c. 3400 BC, Nekhen had at least 5,000 and possibly, as many as 10,000 inhabitants. Most of Upper Egypt then became unified under rulers from Abydos during the Naqada III period (3200–3000 BCE), at the expense of rival cities, especially Nekhen (Hierakonpolis). The conflicts leading to the supremacy of Abydos may appear on numerous reliefs of the Naqada II period, such as the Gebel el-Arak Knife, or the frieze of Tomb 100 at Nekhen (Hierakonpolis).
The ruins of the city originally were excavated toward the end of the nineteenth century by the English archaeologists James Quibell and Frederick W. Green.
Quibell and Green discovered the "Main Deposit", a foundation deposit beneath the temple, in 1894. Quibell originally was trained under Flinders Petrie, the father of modern Egyptology, however, he failed to follow Petrie's methods. The temple was a difficult site to excavate to begin with, so his excavation was poorly conducted and then, poorly documented. Specifically, the situational context of the items therein is poorly recorded and often, the reports of Quibell and Green are in contradiction.
The most famous artifact commonly associated with the main deposit, the Narmer Palette, now is thought probably not to have been in the main deposit at all. Quibell's report made in 1900 put the palette in the deposit, but Green's report in 1902 put it about one to two yards away. Green's version is substantiated by earlier field notes (Quibell kept none), so it is now the accepted record of events.
The main deposit dates to the early Old Kingdom, but the artistic style of the objects in the deposit indicate that they were from Naqada III and were moved into the deposit at a later date. The other important item in the deposit clearly dates to the late prehistoric. This object, the Scorpion Macehead, depicts a king known only by the ideogram for scorpion, now called Scorpion II, participating in what seems to be a ritual irrigation ceremony. Although the Narmer Palette is more famous because it shows the first king to wear both the crowns of Upper and Lower Egypt, the Scorpion Macehead indicates some early military hostility with the north by showing dead lapwings, the symbol of Lower Egypt, hung from standards.
John Garstang excavated at Nekhen in 1905–06. He initially hoped to excavate the town site, but encountered difficulties working there, and soon turned his attention to the area he misidentified as a 'fort' instead. That site dates to the second dynasty King Khasekhemwy. Beneath that area, Garstang excavated a Predynastic cemetery consisting of 188 graves, which served the bulk of the city population during the late Predynastic and Early Dynastic periods, revealing the burial practices of the non-elite Egyptians living at Nekhen.
More recently, the concession was excavated further by a multinational team of archaeologists, Egyptologists, geologists, and members of other sciences, which was coordinated by Michael Hoffman until his death in 1990, then by Barbara Adams of University College London and Dr. Renee Friedman representing the University of California, Berkeley and the British Museum, until Barbara Adams's death in 2001, and by Renée Friedman thereafter.
Possible ritual structures.
The structure at Nekhen known by the misnomer "fort" is a massive mud-brick enclosure built by King Khasekhemwy of the Second Dynasty. It appears to be similar in structure and ritual purpose as the similarly misidentified 'forts' constructed at Abydos, all without apparent military function. The true function of these structures is unknown, but they seem to be related to the rituals of kingship and the culture. Religion was interwoven inexorably with kingship in Ancient Egypt.
The ritual structure at Nekhen was built on a prehistoric cemetery. The excavations there, as well as the work of later brick robbers, have seriously undermined the walls and led to the near collapse of the structure. For two years, during 2005 and 2006, the team led by Friedman attempted to stabilize the existing structure and support the endangered areas of the structure with new mudbricks.
Oldest known Egyptian painted tomb.
Other discoveries at Nekhen include Tomb 100, the oldest known tomb with a mural painted on its plaster walls. The sepulchre is thought to date to the Gerzeh culture (c. 3500–3200 BC).
It is presumed that the mural shows religious scenes and images. It includes figures featured in Egyptian culture for three thousand years—a funerary procession of barques, presumably a goddess standing between two upright lionesses, a wheel of various horned quadrupeds, several examples of a staff that became associated with the deity of the earliest cattle culture and one being held up by a heavy-breasted goddess. Animals depicted include onagers or zebras, ibexes, ostriches, lionesses, impalas, gazelles, and cattle.
Several interpretations of the themes and designs visible in the Nekhen fresco have been associated with a distinctly foreign artifact found in Egypt, the Gebel el-Arak Knife (c. 3500–3200 BCE), with a Mesopotamian scene described as the Master of animals, showing a presumed figure between two lions, presumed fighting scenes, or the boats.
Oldest known zoo.
The oldest known zoological collection was revealed during excavations at Nekhen in 2009 of a menagerie that dates to c. 3500 BC. The animals included hippopotami, hartebeest, elephants, baboons, and African wildcats.
Continuous activity.
There are later tombs at Nekhen, dating to the Middle Kingdom, Second Intermediate Period, and New Kingdom. In the painted tomb of Horemkhauef a biographical inscription reporting a journey to the capital by him was found. He lived during the Second Intermediate Period.
Because it had a strong association with Egyptian religious ideas about kingship, the temple of Horus at Nekhen was used as late as the Ptolemaic Kingdom, persisting as a religious center throughout the thousands of years of Ancient Egyptian culture.
Artifacts.
Cylinder seals.
Cylinders seals at Nekhen include some of the first known scenes of an ancient Egyptian king smiting captive enemies with a mace. Cylinder seals are generally thought to have been derived from Mesopotamian examples, in an instance of Egypt-Mesopotamia relations.
Cosmetic palettes.
Several of the finest pre-Dynastic decorated palettes were discovered in Nekhen. They display Mesopotamia-inspired animals such as the serpopards, and also incorporate some of the first hieroglyphs.


MetallicA/Discography