text stringlengths 3 277k | source stringlengths 31 193 |
|---|---|
Rachel Barrett (12 November 1874 – 26 August 1953) was a Welsh suffragette and newspaper editor born in Carmarthen. Educated at the University College of Wales in Aberystwyth she became a science teacher, but quit her job in 1906 on hearing Nellie Martel speak of women's suffrage, joined the Women's Social and Political Union (WSPU) and moved to London. In 1907, she became a WSPU organiser, and after Christabel Pankhurst fled to Paris, Barrett became joint organiser of the national WSPU campaign. In 1912, despite no journalistic background, she took charge of the new newspaper The Suffragette. Barrett was arrested on occasions for activities linked to the suffrage movement and, in 1913–1914, spent some time incognito to avoid re-arrest.
Early life
Barrett was born in Carmarthen in 1874 to Rees Barrett, a land and road surveyor, and his second wife Anne Jones, both Welsh-speakers. She grew up in the town of Llandeilo with her elder brother Rees and a younger sister, Janette. By the 1881 census, her mother Anne was the lone adult living at their address on Alan Road, her father having died in 1878. Barrett was educated at a boarding school in Stroud, along with her sister, and won a scholarship to the University College of Wales, Aberystwyth. She graduated in 1904 with an external London BSc degree and became a science teacher. She taught in Llangefni, Carmarthen and Penarth.
Life as a suffragette
Early activism with the WSPU
Towards the end of 1906 Barrett attended a suffrage rally in Cardiff and was inspired by a speech from Nellie Martel to join the Women's Social and Political Union (WSPU) at the end of the meeting. She felt "that they were doing the right and only thing" and thought that she herself "had always been a suffragist." By the following year Barrett was active as a WSPU activist and helped organise Adela Pankhurst's meetings in Cardiff and Barry that year, sharing the stage with her as one of the speakers. Barrett spoke on behalf of the WSPU at many meetings, often in Welsh, which conflicted with her role as a schoolteacher as her headmistress disapproved of the publicity, especially after news of Barrett being flour-bombed with Adela Pankhurst at a rally in Cardiff Docks made the local papers.
In July 1907, Barrett resigned as a teacher and enrolled at the London School of Economics, near the WSPU headquarters at Clement's Inn, intending to study economics and sociology and to work towards her DSc. That August she was heavily active for the WSPU, campaigning at the Bury St Edmunds by-election with Gladice Keevil, Nellie Martel, Emmeline Pankhurst, Aeta Lamb and Elsa Gye. She influenced the American student Alice Paul, and both sold copies of Votes for Women.
Barrett was also active with Adela Pankhurst at Bradford. With her campaign activities over Barrett was free to attend the LSE, which proved useful for attending WSPU activities in nearby Clement's Inn. Over the Christmas period Barrett was again busy campaigning for the WSPU, with Pankhurst, Martel, Lamb, and Nellie Crocker at the "rough and boisterous" staunchly Liberal Mid-Devon seat at Newton Abbott, and next time in the lead up to the Ashburton by-election.
Shortly afterwards she was asked by Christabel Pankhurst to become a full-time organiser of the WSPU, an offer which would see her leave her course at the LSE. Barrett regretted giving up her studies but accepted the position stating, "It was a definite call and I obeyed."
Barrett spent 1908 first organising a campaign in Nottingham and then working on the by-elections in both Dewsbury and Dundee where Barrett supported Scottish suffragette campaigners Helen Fraser and Elsa Gye and Mary Gawthorpe. In June of that year she was the chairman of one of the platforms at the Hyde Park rally, but the work took its toll on her health and shortly afterwards she was forced to temporarily step down from her position to recuperate, which included a period of time at a sanatorium. After recovering she moved closer to home, volunteering for Annie Kenney in Bristol. She soon agreed to resume her role as a paid organiser for he WSPU and was sent to Newport in south-east Wales to continue her duties.
In 1910, Barrett was chosen to lead a group of women to talk to the Chancellor of the Exchequer, David Lloyd George, regarding the Liberal Party's role in supporting the first Conciliation Bill. The meeting lasted two and a half hours, and by its end she was convinced that Lloyd George had been insincere over his support for equal voting rights and believed him to be against women's suffrage. By the end of the year her post was changed to organising all WSPU activities in Wales and she was relocated to the country's headquarters in Cardiff. According to Ryland Wallace, writing in 2009, "No individual worked harder than Rachel Barrett to promote the campaign in Wales."
Editor of The Suffragette
In 1912, Barrett was selected by Kenney (who saw her as a 'highly-educated woman, a devoted worker' to help run the WPSU national campaign), following the raid by police on Clement's Inn and Christabel Pankhurst's subsequent flight to Paris. Barrett moved back to London and within a few months she was given the role of assistant editor of the WSPU newspaper, The Suffragette, on its launch in October 1912. Writing in her autobiography Barrett described becoming an editor as "an appalling task as I knew nothing whatever of journalism". By taking on the job she also took on the risks connected with the increasingly militant WSPU. She travelled under cover to Paris to meet with Christabel Pankhurst, and when speaking to her on the phone she recalled how she "could always hear the click of Scotland Yard listening in."
Over the next two years, Barrett was a key figure in keeping the newspaper in print despite the Home Secretary's efforts to suppress it. In April 1913, the offices of The Suffragette were raided by the police and the staff were arrested on charges of conspiring to damage property. Barrett was sentenced to nine months' imprisonment at Holloway. She immediately went on hunger strike, was transferred to Canterbury Prison, and after five days she was released under the "Cat and Mouse Act". She moved into "Mouse Castle", 2 Campden Hill Square, home of the Brackenbury family who were sympathetic suffragists. After three weeks at the house, Barrett emerged and was rearrested. She went back on hunger strike and after four days was again released to "Mouse Castle". This time, she was smuggled out of the house in disguise to allow her to speak at meetings, before being rearrested for a second time and was looked after by her friend I. A. R. Wylie at St John's Wood, known as the "Mouse Hole" and for the third time, Barrett was released after a hunger strike, but this time, she successfully eluded the authorities and fled to a nursing home in Edinburgh where she remained until December 1913. On leaving Scotland, she returned in secret to London; she hid at Lincoln's Inn House where she lived in a bed-sitting room there, only getting air on the roof.
Barrett continued to edit The Suffragette, but she travelled to Paris to discuss the future of the newspaper with Christabel Pankhurst after its offices were raided in May 1914. The result of their meeting was the relocation of The Suffragette to Edinburgh where the printers were at less risk of arrest. Barrett moved to Edinburgh with Ida Wylie and assumed the pseudonym "Miss Ashworth". Barrett continued to publish the paper until its final edition on the week after the First World War was declared. During the war, Barrett was a vocal supporter of British military action, as were the majority of the suffragette movement. She was a contributor to the WSPU 'Victory Fund' which was launched in 1916 to sponsor campaigns against "a compromise peace" and industrial strikes.
After the passing of the Representation of the People Act 1918, in which some women within the United Kingdom were first given the right to vote, Barrett busied herself in continuing the fight for full emancipation. When full voting rights were won in 1928, she helped raise funds for commemorations and was an important figure in raising the money needed to erect a statue of Emmeline Pankhurst in Victoria Tower Gardens, near the Palace of Westminster in London. Barrett understood the international connections of suffrage and contacted important Canadian and American campaigners for financial support. In Barrett's obituary in the Women's Bulletin, it read that the raising of the statue "...stands as a permanent memorial to Rachel's organising ability." In 1929, Barrett was appointed secretary of the Equal Political Rights Campaign Committee, an organisation that sought equality between men and women in all political spheres.
Later life
In her later life, Barrett joined the Suffragette Fellowship with Edith How-Martyn and was particularly close to Kitty Marshall who lived near by. She attempted to publish a memoir of Marshall in the late 1940s, but it was turned down for publication. Barrett moved to Sible Hedingham in Essex in the early 1930s and joined the Sible Hedingham Women's Institute in 1934, remaining a member until 1948. There she lived at Lamb Cottage.
Relationship with I. A. R. Wylie
During her time editing The Suffragette, Barrett struck up a personal relationship with the female Australian author I. A. R. Wylie, who contributed to the paper in 1913. In 1919, Barrett and Wylie travelled to the United States, where they bought a car and spent over a year travelling round the country. They stayed in New York and San Francisco and were recorded in the 1920 census as living in Carmel-By-The-Sea in California, where Wylie was classed as the head of the household and Barrett as her friend.
The two women remained close for some time and, in 1928, were supporters of their close friends Una Troubridge and Radclyffe Hall during the trial of The Well of Loneliness. When Barrett died, she left the residue of her estate to Wylie.
Death
Barrett died of a cerebral haemorrhage on 26 August 1953 at the Carylls Nursing Home in Faygate, Sussex. She was 78 years old. She left Lamb Cottage to her niece Gwyneth Anderson, who lived there with her husband, the British poet, J. Redwood Anderson.
References
Primary sources
Further reading
1874 births
1953 deaths
19th-century Welsh LGBT people
19th-century Welsh women
20th-century British journalists
20th-century Welsh LGBT people
20th-century Welsh educators
20th-century Welsh writers
20th-century Welsh women writers
Welsh autobiographers
Welsh feminists
Welsh suffragists
Welsh women editors
Welsh newspaper editors
Women newspaper editors
Alumni of Aberystwyth University
Alumni of the London School of Economics
People from Carmarthen
Welsh LGBT journalists
People from Sible Hedingham
Women's Social and Political Union
Science teachers
British women autobiographers | https://en.wikipedia.org/wiki/Rachel%20Barrett |
Millett may refer to:
People
Adia Millett, American artist
Anthea Millett (born 1941), British public servant
Arthur Millett (1874–1952), American actor
Charisse Millett (born 1964), American politician
Frederick Millett (1928–1990), English cricketeer
John D. Millett (1912–1993), president of Miami University in Ohio
Kate Millett (1934–2017), American feminist writer and activist
Larry Millett (born 1947), American journalist and author
Lewis L. Millett (1920–2009), US Army officer
Martin Millett (born 1955), British archaeologist
Michael Millett (1977–1995), English footballer
Patricia Ann Millett (born 1963), U.S. Court of Appeals for the District of Columbia Circuit Judge
Paul Millett (born 1954), British historian at Cambridge University
Peter Millett, Baron Millett (1932–2021), British judge
Peter Millett (diplomat) (born 1955), British ambassador to Libya
Terron Millett (born 1968), American boxer
Places
Millett, Michigan
Millett, Nevada
Millett Hall, Oxford, Ohio
Millett Opera House, Austin, Texas
See also
Millet (disambiguation) | https://en.wikipedia.org/wiki/Millett |
Nambul: War Stories (; Nambul; literally "Conquering the South") is a South Korean military drama manhwa series, written by Lee Hyun-se (; Hanja: 李賢世; I Hyeon-se) first published in 1994. Nambul: War Stories follows the political and personal consequences during an imaginary future conflict between Korea and Japan. Three volumes have been translated into English, by Anh Chul-hyun, and were published by CPM Manhwa in 2004.
Plot
As a second Middle Eastern war drives the world economy toward another crisis, Japan decides to invade Indonesia in search of a new source of oil. Forces are being deployed, and secret alliances are being made. Meanwhile, urban violence explodes onto the streets of Tokyo, and Hae-sung, the leader of a Zainichi Korean teenage mob, gets caught on camera by an NHK reporter as he murders a Yakuza boss.
Political tensions reach the boiling point as the exposure of Korean concentration camps in Indonesia leads Korea to enter the war. Alliances between neighboring countries are forged as the world readies itself for a massive clash. In the midst of the chaos, Hae-sung must hide from the police and the Yakuza, both of whom want to find and execute him.
The ramifications of Korea's war against Japan are felt closer to home as Korean citizens living in Japan are branded as "outsiders". The tragedy of Auschwitz repeats itself as these people are forced to wear identifying armbands, are ostracized by the Japanese populace and forced into Korean ghettos. The segregation takes a turn for the worse as Koreans are herded onto trains and sent to war camps. All the while, Japanese and Korean armed forces wage all-out war against each other on land, sea and air.
The lucky ones, like Yusung and Uhmji, lose their jobs but are allowed to return home to the Oh family residence. With the fugitive Hae-Sung now in police custody, the Yakuza look to his family for revenge.
Characters
Hae-sung
Leader of "The Korean Dogs", a vicious street gang, where he is known under the name "The Dog" (; Jindos-Gae). He feels that he is above the law, and that he can do whatever he wants, whenever he wants. People fear him, and he is quick to use violence to prove a point. He seems to be totally in control, but there are three people that make him question that feeling: an abusive father that treats him like a dog, a rich brother (Yusung) that pays much money to keep Hae-sung out of trouble, and Uhmji, the woman he loves. After being caught on camera by an NHK reporter as he murders a Yakuza boss, he becomes a fugitive from both the law and the Yakuza.
Yusung (Hideo)
Hae-sung's brother is one of the richest men in Japan. A highly respected businessman that can make a million just by punching some numbers on a keyboard, Yusung secretly helps his brother get out of trouble by paying for his mistakes. Having a Japanese wife (Eiko) and a daughter, his life seems almost perfect, but his strong sense of patriotic duty toward Korea is getting stronger. As the war between the two countries starts and Koreans in Japan are increasingly persecuted, he loses this position of power.
Uhmji (Rie)
Yusung's former lover left two years ago, leaving her life behind and making it on her own. After becoming a police officer, she gets reintroduced to her old flame. She also finds out that Hae-sung secretly has feelings for her. As Koreans in Japan are persecuted and sent to war camps, she and Hyeri are forced to serve guards as comfort women.
See also
Anti-Japanese sentiment in Korea
Notes
External links
Central Park Media's Nambul: War Stories homepage
comicreaders.com review of Nambul: War Stories Book 1 - Invasion!
comicreaders.com review of Nambul: War Stories Book 2 - Conquest
commicreaders.com review of Nambul: War Stories Book 3 - Conflict
Historical comics
War comics
Manhwa titles
1994 comics debuts
Science fiction comics
Anti-Japanese sentiment in Korea
CPM Press
Literature about Zainichi Korean people | https://en.wikipedia.org/wiki/Nambul%3A%20War%20Stories |
Richard Clements may refer to:
Richard Clements (journalist) (1928–2006), UK journalist, former editor of Tribune
Richard Clements (painter) (1951–1999), Australian painter
Richard Clements, American wrestler, ring name Quicksilver
See also
Dick Clement (born 1937), English writer
Richard Clement (courtier), English courtier
Richard Clement (cricketer), English cricketer | https://en.wikipedia.org/wiki/Richard%20Clements |
Daniela Bártová-Břečková () (born 6 May 1974) is a retired Czech athlete. She was born in Ostrava. Originally a gymnast, her coach persuaded her to be a pole vaulter. She set nine world records in the mid-1990s, but she lost it on 4 November 1995 to Sun Caiyun and was unable to recapture it. Her personal best is 4.51 m (Bratislava, Slovakia, 9 June 1998).
Despite her success she only won one international medal, a silver medal at the 1998 European Indoor Championships.
As a gymnast, she represented the Czech Republic at the 1991 World Artistic Gymnastics Championships, placing 33rd in the all-around event, also took part in the all-around team event at the 1992 Summer Olympics.
Bártová is married to flatwater canoer Jan Břečka.
World records
4.12 m – Duisburg, Germany, 18 June 1995
4.13 m – Wesel, Germany, 24 June 1995
4.14 m – Gateshead, England, 2 July 1995
4.15 m – Ostrava, Czech Republic, 6 July 1995
4.16 m – Feldkirch, Austria, 14 July 1995
4.17 m – Feldkirch, Austria, 15 July 1995
4.20 m – Cologne, Germany, 18 August 1995
4.21 m – Linz, Austria, 22 August 1995
4.22 m – Salgotarjan, Hungary, 11 September 1995
Competition record
References
External links
Fan site
1974 births
Living people
Czech female artistic gymnasts
Czech female pole vaulters
Olympic gymnasts for Czechoslovakia
Gymnasts at the 1992 Summer Olympics
Olympic athletes for the Czech Republic
Athletes (track and field) at the 2000 Summer Olympics
World record setters in athletics (track and field)
World Athletics Championships athletes for the Czech Republic
Sportspeople from Ostrava
Competitors at the 1998 Goodwill Games | https://en.wikipedia.org/wiki/Daniela%20B%C3%A1rtov%C3%A1 |
Erlach District is a constitutional district in the canton of Bern, Switzerland. Its capital is Erlach.
From 1 January 2010, the district lost its administrative power while being replaced by the Seeland (administrative district), whose administrative centre is Aarberg. Since 2010, it remains a fully recognised district under the law and the Constitution (Art.3 al.2) of the Canton of Berne.
The district has an area of 96 km² and consists of 12 municipalities:
External links
Welcome to Erlach Official website
Former districts of the canton of Bern | https://en.wikipedia.org/wiki/Erlach%20District |
The 2002 Women's Hockey Champions Challenge was the inaugural edition of the field hockey championship for women. It was held in Johannesburg, South Africa from 9–17 February 2002.
Squads
Results
Group stage
Fixtures
Classification
Fifth and sixth place
Third and fourth place
Final
Statistics
Final standings
References
External links
Official website
Champions Challenge
Hockey Champions Challenge
International women's field hockey competitions hosted by South Africa
Women's Hockey Champions Challenge I
Sports competitions in Johannesburg
2000s in Johannesburg
Hockey Champions Challenge | https://en.wikipedia.org/wiki/2002%20Women%27s%20Hockey%20Champions%20Challenge |
Expansive Poetry is a movement in United States poetry that began in the 1980s. It is an umbrella term coined by Wade Newman for the movements of New Formalism and New Narrative, and the term is controversial even among many of the writers it purports to describe. Although more New Formalism and New Narrative poets have gained prominence in recent years, as evidenced by the number of books and anthologies they have published and the rapid expansion of the West Chester University Poetry Conference, the term "Expansive Poetry" is increasingly rarely used.
Further reading
See also
New Formalism
External links
Essay by Dick Allen
EXPANSIVE MOMENT, Introduction to New Expansive Poetry
Expansive Poetry & Music Online, In Defense of Meter by Annie Finch
CROSSING THE BOUNDARY:THE EXPANSIVE MOVEMENT
Poetry movements
American literary movements
20th-century American literature | https://en.wikipedia.org/wiki/Expansive%20Poetry |
Skhira () is a coastal town in Sfax Governate (), central-eastern Tunisia. It is located at around . It lies on the coast of the Gulf of Gabes. It has a large oil terminal for pipelines coming from the Tunisian and Algerian oilfields. The old village grew in the late nineteenth century as the centre of the export trade in esparto grass, used in the manufacture of paper.
Populated places in Sfax Governorate
Populated coastal places in Tunisia
Communes of Tunisia | https://en.wikipedia.org/wiki/Skhira |
The festival of the Skira () or Skirophoria () in the calendar of ancient Athens, closely associated with the Thesmophoria, marked the dissolution of the old year in May/June.
Description
At Athens, the last month of the year was Skirophorion, after the festival. Its most prominent feature was the procession that led out of Athens to a place called Skiron near Eleusis, in which the priestess of Athena, the priest of Poseidon, and in later times, the priest of Helios, took part, under a ceremonial canopy called the skiron, which was held up by the Eteoboutadai. Their joint temple on the Acropolis was the Erechtheum, where Poseidon embodied as Erechtheus remained a numinous presence.
At Skiron there was a sanctuary dedicated to Demeter/Kore and one to Athena.
As a festival of dissolution, the Skira was a festival proverbial for license, in which men played dice games, but a time also of daytime fasting, and of the inversion of the social order, for the bonds of marriage were suspended, as women banded together and left the quarters where they were ordinarily confined, to eat garlic together "according to ancestral custom", and to sacrifice and feast together, at the expense of the men. The Skira is the setting for Aristophanes' comedy Ecclesiazusae (393 BCE), in which the women seize the opportunity afforded by the festival, to hatch their plot to overthrow male domination.
See also
Athenian festivals
Notes
Festivals in ancient Athens
June observances
July observances
Festivals of Poseidon
Festivals of Athena
Festivals of Demeter
Helios | https://en.wikipedia.org/wiki/Skira |
Johann Friedrich Krummnow (or Krumnow) (1811 – 3 October 1880) was a German-born settler in Australia. He arrived in South Australia in 1839 and in 1852 he founded a community named Herrnhut located near Penshurst in western Victoria. This was Australia's first intentional community based on the principles of shared property and fervent prayer. Krummnow died at Herrnhut in October 1880.
Arrival in Australia
Johann Friedrich Krummnow was born in 1811 in Posen, Kingdom of Prussia, (later known as Poznań, Poland) and was raised in a German community. He worked as a tailor, cobbler and teacher and was an adherent of a variety of the Moravian Brethren within the Lutheran faith. He arrived in Port Adelaide, on 22 January 1839 from Hamburg on the ship, Catharina, with a group of dissidents, 'Kavel's People'. On board ship he taught girls but was deemed "not completely satisfactory and the community did not allow him to teach in Australia". Although thwarted in his ambition to be ordained as a Lutheran pastor, Krummnow held regular prayer meetings in private homes. By 1842 he was a naturalised English citizen and was legally able to purchase land. At Lobethal German settlers provided Krummnow with the funds for land purchases to establish a community: Krummnow wanted it based on his own principles of shared property and fervent prayer. The Lobethal settlers rejected Krummnow's vision and legally disputed his right to the land titles. After 1847 he spent three years as a missionary: living and working with Indigenous Australian communities around Mount Gambier.
Krummnow is described by Theodore Hebart in 1881:
A similar description appeared in the Hamilton Spectator in November 1880:
Fearing possible excommunication from the Lutheran church for his unorthodox religious views, Krummnow left South Australia.
Founding of Herrnhut
By 1851 Krummnow had moved to the Melbourne suburb of Collingwood where he worked as a tailor, cobbler and preacher. He then moved to Germantown (later called Grovedale), near Geelong, which had been established by Lutherans in 1849. In 1852 a group of German migrants, led by Krummnow, pooled their resources and purchased of land near Mount Rouse, in western Victoria about north-west from Penshurst. As the leader and a naturalised British subject, the title deeds were in Krummnow's name. The settlers erected a number of stone dwellings, including a church described by the Belfast Gazette in 1857 (reprinted in The Argus) as a "very substantial stone church ... [it] is 60 feet long by 27 feet in width, and the roof is 40 feet from the floor ... cost of the building, we are informed, has been nearly £1,800". The settlement was named Herrnhut – after a Moravian Brethren refuge in Saxony – and numbered less than 40 individuals. The Belfast Gazette further praised "the people, proverbially sober and industrious, are prospering as they deserve to do".
The farm predominantly ran sheep but also had a small number of cattle and horses. Krummnow became an accomplished shearer – giving demonstrations to local farmers. Soon, however, the harmony of the group was interrupted by a dispute about the ownership of the Herrnhut land. Krummnow had made the title of sale in his name alone, despite having used funds from the community to purchase the land. His refusal to change this prompted several members to leave the community and leave with nothing. Other Lutherans in the district were discontent with Krummnow, after his group had purchased some 200 Queensland cattle, "a number of these Lutherans with whips and dogs drove the cattle at a gallop to the Station. The cattle were nearly fat, with the result (that) the whole mob died before morning. The resulting loss was 2000 pounds, a severe blow from which the Moravian never recovered".
Krummnow is part of the area's local folklore and it is often difficult to separate the legend from the man. It is said that his treatment of children was overly strict and often violent. Krummnow believed that medicine was unnecessary and all internal ailments could be cured by prayer alone. In May 1864 at the inquest into the death of one of his followers, George Karger, Krummnow described the group's beliefs:
Herrnhut opened its doors to impoverished and destitute peoples as well as providing shelter, food and money for Indigenous Australian communities in times of crisis. At one stage Herrnhut "gave sanctuary to over three hundred aborigines who hunted kangaroos on the property and left many middens at their camping ground".
Maria Heller
One of the most significant events in Herrnhut's history is the arrival of Maria Heller, a self-styled prophetess who had set up a similar community at Hills Plain near Benalla, Victoria in early 1875. The Hills Plain commune failed in its first year, eight of its members (among them children) dying of famine and other related ailments. Krummnow offered to bring Heller's people to Herrnhut, which he did late that year in two convoys of wagons. In March 1876 the South Australian Register reported that Krummnow had agreed "to pay all their debts and to regulate their affairs, under the condition of their joining his community, and of entering into the bosom of his Church". Some accounts recall Heller as a wild woman possessed of an uneven temper, whose followers brought discontent to the austere Herrnhut community. In August 1876 police arrested Heller "as a dangerous lunatic ... suffering from religious mania" upon complaint by one of the Herrnhut residents. One unsubstantiated source tells of how the Hills Plain people introduced musical instruments and dance into the community. In a short time, a rift was apparent between the old and new settlers, and by late that year, Heller and her followers left. Heller settled away in Hochkirch (now Tarrington) and married a fellow Hills Plain and Herrnhut resident, Ernst Scholtz.
Krummnow is said to have never fully recovered from Heller's rejection of his beliefs, and spent his remaining days under the influence of alcohol. Johann Friedrich Krummnow died intestate on 3 October 1880, leaving £5,826 18s 11d. After his death, the local folklore records that he was buried face-down so as to prevent his soul from rising to Heaven. This unsubstantiated claim is almost certainly false – Krummnow's eulogy was delivered by August Hildebrandt, the settlement's baker and a long-term adherent – attendees at the funeral were his friends and followers.
In April 1885 The Argus correspondent, 'The Vagabond' (S James), described Herrnhut and its founder according to the observations of local farmers, John and Thomas Hutton: "Krumnow was a German Slav by birth, shoemaker by profession, Socialist by opinion" and "He ruled the community by fear and not by love, although he exercised the rights of free love. He was a dissipated Brigham Young or John Humphreys Noyes. Yet not by any means all bad. Certainly the church, and the school, and the dam, and the farm show that Krumnow had an idea at the start of directing his people to lead religious and useful lives. But the strain of the power with which he became possessed, and the opportunities of self indulgence, overcame his impulses or theories for good". According to Charles Meyer in the Victorian Historical Journal (1978), "[f]rom available evidence there is no need, to accept the rather biased description by 'Vagabond' (S. James) that the women and young girls 'toiled in the fields early and late, some clothed only in an old sack – toiled as hard as any negro slave'". Vagabond's view is also disputed by William Metcalf and Betty Huf in their 2002 book, Herrnhut: Australia's First Utopian Commune, "[Herrnhut's] strong, charismatic leader, Johann Krumnow, and the 'peculiar' ways of the communards led to their vilification by the press as a wicked cult, full of sexual deviance and other misdemeanors. In truth they established a safe haven for Aborigines, a refuge for homeless people, and one of Australia's first woman's shelters, as well as a system for efficiently managing a large farm and supporting nearly fifty people". The Herrnhut community struggled on after Krummnow's death for some years until, with eight members left, it dissipated in 1889. Partial ruins of the church and other buildings still remain.
Media
A book about Krummnow and the Herrnhut community was written in 2002, Herrnhut: Australia's First Utopian Commune, by William Metcalf and Betty Huf. It is currently out of print. On 26 February 2003 Australian Broadcasting Corporation's Radio National transmitted "Herrnhut" on Ark Stories with the presenter, Rachael Kohn, interviewing Metcalf about the settlement, Krummnow and some of the mistakes early settlers made in rural areas.
References
External links
transcript archived from the original on 30 November 2004, presented by Rachael Kohn on Ark Stories broadcast by Radio National on 26 February 2003. Kohn interviews William Metcalf. Retrieved on 1 November 2012.
description of the book archived from the original on 29 September 2007, précis written by Sue Smith on 7 April 2005. Retrieved on 1 November 2012.
'The Krumnow Settlement' archived from the original on 2 November 2012. Retrieved on 2 November 2012.
German Emigrants at Hernhut, Penshurst, Mt Rouse
'The German immigrants at Hill Plains' a wood engraving print, depicts Maria Heller and her fiancee Scholtz Jr; other immigrants and views of the settlement. Printed 25 December 1875, held at State Library of Victoria
1811 births
1880 deaths
People from Poznań
People from the Province of Posen
Lutheran Church of Australia
Australian Protestant religious leaders
German expatriates in Australia
Settlers of South Australia
Australian Lutherans
German emigrants to Australia
19th-century Lutherans | https://en.wikipedia.org/wiki/Johann%20Friedrich%20Krummnow |
The Norwood Junction railway crash occurred on 1 May 1891, when a cast-iron underbridge over Portland Road, north-east of Norwood Junction railway station, fractured under the weight of an express train from Brighton to London Bridge.
The locomotive, no. 175 "Hayling" crossed the bridge safely with most of its carriages, but the brake van fell into the gap on the bridge. There were no serious casualties: a passenger suffered a dislocated ankle; four further passengers were slightly injured and the guard in the foremost brake van received head and arm injuries. The accident drew attention to the weakness of cast-iron structures in underbridges, especially as many had been installed in the 1830s and 1840s when locomotives and carriages were much lighter.
Causes
The bridge belonged to the London Brighton and South Coast Railway and had been reconstructed in 1859. The Board of Trade investigation was carried out by General Hutchinson, who had investigated a similar bridge failure at Carlisle in 1875. He found that the single girder that cracked was seriously flawed with a very large hidden casting defect in the flange and web. Even if perfect, the girder design did not meet current Board of Trade requirements for safety margins on cast-iron girder underbridges, and this was already known from a previous accident.
The attention of the Brighton Company was drawn by the Board of Trade to this deficiency of strength after ... the accident on this bridge in December 1876 when two identical girders at a different part of the same bridge were broken by an engine getting off the rails, and they were then recommended to substitute stronger girders in their place, a recommendation to which unfortunately no attention was paid, or the present serious accident would have been prevented; the Brighton Company is therefore, in my opinion, deserving of much blame for having omitted to substitute stronger girders for the existing ones after attention had been thus specially directed to the weakness of the latter
A cast-iron rail bridge girder had fractured under a passing train at Inverythan in Scotland in 1882, with five passengers killed and many more injured. The Board of Trade investigation report on the Inverythan accident had commented on the problem of latent defects, but had concentrated attention in the first instance on composite girders, bolted together mid-span, and those of over span. The Portland Road bridge did not use composite girders, and its span was . (The failed girder in the Carlisle incident was non-composite, with a span and had a major hidden casting defect. It had been built before the 1847 Dee bridge disaster and the consequent specification by the Board of Trade of required wide safety margins on cast-iron structures; even if perfect it would have not have met them. The bridge had been rebuilt with wrought-iron girders and the failure had not triggered any wider survey of cast-iron bridges.)
General Hutchinson recommended that all cast-iron girder bridges on the LB&SCR network be inspected. The task fell to Sir John Fowler, who recommended that many be replaced by wrought iron (or preferably steel) structures, commenting that the result of my investigation does not indicate any peculiar weakness in the Brighton bridges which are neither better nor worse in that respect than those on similar lines of railway at home or abroad
The accident led the Board of Trade to issue a circular requesting details of all cast-iron underbridges on the UK network. There were thousands of them, and most were gradually replaced, but as of 2007 Network Rail stated that there are still many hundreds of cast-iron beam overbridges remaining, many with very low weight restrictions.
References
External links
Description of accident with photographs
Punch article and cartoon illustrating contemporaneous concern at structurally unsound bridges
Railway accidents and incidents in London
Railway accidents in 1891
1891 in England
History of the London Borough of Croydon
Railway accidents and incidents in Surrey
Bridge disasters in the United Kingdom
Bridge disasters caused by engineering error
Bridge disasters caused by construction error
Accidents and incidents involving London, Brighton and South Coast Railway
May 1891 events
19th century in Surrey
1891 disasters in the United Kingdom | https://en.wikipedia.org/wiki/Norwood%20Junction%20rail%20accident |
St Columb Canal sometimes referred to as Edyvean's Canal, was an abortive canal scheme in Cornwall, England, designed for the carriage of sea sand for use as manure. It was authorised in 1773, and part of it may have been briefly used around 1780.
History
The canal was first proposed by the Cornish engineer, John Edyvean in 1773. His idea was to run a canal from Mawgan Porth through parishes inland and to return to Newquay. Its purpose was to import sea-sand, seaweed and stone for manuring to improve land. Edyvean obtained an Act of Parliament on 1 April 1773, which authorised a canal, although it appears that the clerk must have misheard what was said, as the plans were for a canal. The engineer John Harris gave evidence to a parliamentary committee to secure the Act for the canal, the cost of which was estimated to be between £5,000 and £6,000. Edyvean planned to finance the costs himself.
Work started in 1773, and two sections were built, each with an inclined plane to connect it to the foreshore, but the canal was never completed. It appears that the southern section, from Lusty Glaze to Rialton Barton near St Columb Minor, which followed the contour and was long, was started first, but may never have been used, as there were problems with the canal holding water due to sandy soil. The northern section, from Trenance Point at Mawgan Porth, which followed the contour, terminated a little short of Whitewater, where it was fed by the River Menalhyl. Edyvean advertised for 50 able-bodied men in 1776, who would be paid 14 pence (6p) per day to dig the canal. This section was some long and was used for two or three years. Edyvean appears to have spent most of his own fortune on the project, and his sister's money as well. Realising that he was unlikely to recoup much of it, the project was abandoned, and he died in the 1780s.
An account of the operation of one of the inclined planes was published in A. Rees's Cyclopaedia in 1805. It described a steep inclined plane covered in planks. The square tub-boats were brought to the end of the canal, where the front end of the boat was attached to a hinge, and the back end was attached to ropes. The ropes passed onto a wheel and drum, which was operated by a horse-gin. As the boat tipped up, the cargo of stones rolled down the planks to the beach below. The wheel and drum were also used to draw boxes containing coal or sand up from the beach, to be loaded into the boats.
In 1829, Richard Retallick, a businessman from Liskeard, revived the idea of a canal from St Columb to Mawgan Porth, which was part of a larger project to make the Porth suitable for use as a harbour during the summer months. He issued a prospectus, but no further progress was made.
Route
The canal was built as a 'tub-boat' canal which used inclined planes instead of locks to change levels. The northern section began at Trenance Point, on the cliffs to the north of Mawgan Porth, and followed the course of the Menalhyl Valley towards the east. Because it was at a higher level than the river, it had to pass a number of side streams, which was achieved by building large loops away from the river, in order to maintain the level of the canal. Most of the route is clearly visible on the 1888 Ordnance Survey map, and several sections are still visible on modern maps. The first loop was towards Trenance, now covered by housing in Mawgan Porth, but the contour shows its approximate route. To the east of Mawgan Porth was another loop, around a series of springs and a stream, which is still visible near Merlin Farm, the historical location of Moreland. To the north of Retorrick Mill, a track follows the course for some distance, after which there was another loop to accommodate the stream that flows south to join the Menalhyl upstream of the mill. After crossing the road from Little Lanherne to Lower Lanherne, the tracks around New Farm and Higher Lanvean, to the north of the Lanvean Bottoms Nature Reserve again follow the route of the canal.
The route continued to the east, passing just to the south of the buildings at Trevedras, to cross the Lower Denzell to Bolingey road. A semi-circular track shows the route, which is picked up by the bridleway to the east of Bolingey, after it crosses another side stream. The canal reached Menadews Plantation, and continued along its northern edge, where it terminated, about short of Whitewater.
The southern section began at Lusty Glaze, where the site of the incline down the cliffs is still clearly visible. It headed east, before sweeping to the south and then the north around Porth Veor and Higher Porth, now both part of Newquay. From Porth, it turned to the east, following the contour. Its course is marked by several field boundaries as it approaches St Columb Minor. An original bridge still carries the footpath from St Columb Minor to Penrose over the course of the canal. It turned to the south-east to reach Priory Road, and then continued to the east towards Rialton Mill. Near the junction of Priory Road and the A3059 Rialton Road, it turned to the south, to end where the minor road to Rialton Barton leaves the A3059.
An archaeological watching brief was carried out in 2008 when South West Water had to replace a sewage pipeline at Porth. A section through the canal revealed that although preliminary excavation work to create a terrace had been done, the canal had not been completed at that location.
See also
Canals of Great Britain
History of the British canal system
Bude Canal (also by John Edyvean)
Bibliography
References
Canals in Cornwall
Canals opened in 1779
Industrial archaeological sites in Cornwall | https://en.wikipedia.org/wiki/St%20Columb%20Canal |
Maintenance of Migrants' Pension Rights Convention, 1935 (shelved) is an International Labour Organization Convention.
It was established in 1935, with the preamble stating:
Ratifications
Prior to it being shelved, the convention was ratified by 12 states.
References
External links
Text.
Ratifications.
Disability law
Migrant workers
Shelved International Labour Organization conventions
Pensions
Treaties concluded in 1935
Treaties entered into force in 1938 | https://en.wikipedia.org/wiki/Maintenance%20of%20Migrants%27%20Pension%20Rights%20Convention%2C%201935%20%28shelved%29 |
The 2003 Women's Hockey Champions Challenge is the second tournament of the field hockey championship for women. It was held in Catania, on the island of Sicily in Italy from July 5–13, 2003.
Squads
Head Coach: Peter Lemmen
Head Coach: Picco Roberto
Head Coach: Tsuda Toshiro
Head Coach: Ian Rutledge
Head Coach: Jack Holtman
Head Coach: Beth Anders
Umpires
Below is the eight umpires appointed by International Hockey Federation (FIH):
Results
All times are Central European Summer Time (UTC+02:00)
Pool matches
Fixtures
Classification matches
Fifth and sixth place
Third and fourth place
Final
Awards
Statistics
Final standings
Goalscorers
References
External links
Official FIH website
Official website
Champions Challenge
Hockey Champions Challenge Women
International women's field hockey competitions hosted by Italy
Women's Hockey Champions Challenge I
Sport in Catania
Hockey Champions Challenge Women | https://en.wikipedia.org/wiki/2003%20Women%27s%20Hockey%20Champions%20Challenge |
Vladimir Mikhaylovich Smirnov (; born 7 March 1964) is a Kazakh former cross-country skier of Russian descent who raced from the 1982 until 1991 for the USSR and, later, for Kazakhstan. He is the first Olympic champion from independent Kazakhstan and the most decorated Olympian in history of Kazakhstan. He is also a vice president of the International Biathlon Union. Smirnov is a former member of International Olympic Committee.
Early life
Smirnov was born to Russian parents in Shchuchinsk, Kazakh SSR. During the Soviet period, he trained at the Armed Forces sports society in Alma-Ata.
Career
Smirnov made his debut in the FIS Cross-Country World Cup on 18 December 1982 at Davos in a 15 km race, finishing in a 17th place. His first victory came in 1986, a classic style 15 km in Kavgolovo (URS). Smirnov gained a total of 30 victories in the World Cup, with 21 second and 15 third places. In 1994, he won the aggregate World Cup, thanks to seven victories in the course of the season.
At the FIS Nordic World Ski Championships from 1987 to 1997, Smirnov totalled four gold (1989: 30 km, 1995: 10 km, 10 km + 15 km combined pursuit, 30 km), four silver (1987: 4x10 km, 1991: 30 km, 1993: 10 km, 10 km + 15 km combined pursuit) and three bronze medals (1991: 15 km, 1993: 30 km, 1995: 50 km). His best result was in Thunder Bay, Ontario (1995), when he won three events.
In 1994, he received the Holmenkollen Medal (shared with Lyubov Yegorova and Espen Bredesen). Smirnov also won twice at the Holmenkollen ski festival with a 15 km win in 1994 and a 50 km win in 1995.
A very regular and effective cross-country skier, especially in long-distance classic style races, Smirnov took part to the Winter Olympics from 1988 to 1998. His best known victory was the 50 km gold medal at the 1994 Winter Olympics in Lillehammer, the first Olympic gold medal for Kazakhstan. He was one of the leading characters of that Olympics, as his unending rivalry with home ever-winning Bjørn Dæhlie had gained him the affection of the Norwegian audience. He also became good friends with his rival Dæhlie, even participating with Dæhlie in several popular Norwegian TV shows.
In 1998 Nagano Winter Olympics, Smirnov was flag-bearer of Kazakhstan Olympic team and won the bronze medal in the 15 km pursuit event.
Smirnov headed the bid committee to have Almaty, Kazakhstan, host the 2014 Winter Olympics, a bid that failed to make the short list that was announced by the International Olympic Committee on 22 June 2006. In 2011, Smirnov participated at the opening ceremony of 2011 Asian Winter Games in Astana.
Personal life
Smirnov moved to Sweden in 1991 and lives in the city of Sundsvall, where he was a co-founder and co-owner of a local brewery. He is married to Valentina Smirnova, and they have two daughters – Anna and Karolina. He became a Swedish citizen in 1998. Smirnov speaks four languages: Russian, German, English and Swedish.
Cross-country skiing results
All results are sourced from the International Ski Federation (FIS).
Olympic Games
7 medals – (1 gold, 4 silver, 2 bronze)
World Championships
11 medals – (4 gold, 4 silver, 3 bronze)
World Cup
Season titles
2 titles – (2 overall)
Season standings
Individual podiums
30 victories
66 podiums
Team podiums
2 victories
8 podiums
Note: Until the 1999 World Championships and the 1994 Winter Olympics, World Championship and Olympic races were included in the World Cup scoring system.
References
Further reading
External links
Vladimir Smirnov at the 1998 Nagano Olympics
1964 births
Cross-country skiers at the 1988 Winter Olympics
Cross-country skiers at the 1992 Winter Olympics
Cross-country skiers at the 1994 Winter Olympics
Cross-country skiers at the 1998 Winter Olympics
Holmenkollen medalists
Holmenkollen Ski Festival winners
Soviet male cross-country skiers
Kazakhstani people of Russian descent
Living people
Olympic cross-country skiers for the Soviet Union
Olympic cross-country skiers for the Unified Team
Olympic cross-country skiers for Kazakhstan
Olympic gold medalists for Kazakhstan
Olympic silver medalists for Kazakhstan
Olympic bronze medalists for Kazakhstan
Olympic silver medalists for the Soviet Union
Olympic bronze medalists for the Soviet Union
Olympic medalists in cross-country skiing
FIS Nordic World Ski Championships medalists in cross-country skiing
FIS Cross-Country World Cup champions
Medalists at the 1998 Winter Olympics
People from Akmola Region
Medalists at the 1994 Winter Olympics
Medalists at the 1988 Winter Olympics
Stockviks SF skiers
Asian Games medalists in cross-country skiing
Cross-country skiers at the 1999 Asian Winter Games
International Olympic Committee members
Asian Games gold medalists for Kazakhstan
Asian Games silver medalists for Kazakhstan
Medalists at the 1999 Asian Winter Games | https://en.wikipedia.org/wiki/Vladimir%20Smirnov%20%28skier%29 |
Mateur ( ) is a town in northern Tunisia. It is located at around , close to the Lac Ichkeul National Park.
Overview
Located in the southwest of the governorate of Bizerte, Mateur is the county seat of a delegation of 61,919 inhabitants (2006) while its town counts 49,785 inhabitants divided in 8735 families and occupy 7120 accommodation according to the magazine edited by the municipality of Mateur (edition 2006).
Concerning the etymological root of the name of the city, some people see a Latin origin : Matarensis would have been the name of an oppidum located on the site of Mateur during the ancient period. It is also known in different epochs under other names as Materense, Matarus, Matari, Mataris, Matar and Mataritanae. On the other hand, the Arabists see a rapprochement with the term of Matra (in the plural Amtar) which means "precipitation", referring to the rainfall level of the region.
This city, the first town council of which is installed on October 12, 1898, was considered to be an important strategical point during the Second World War. It is to note that the municipality of Mateur celebrated the 110th birthday during year 2008.
The city is located in the middle of a first-rate agrarian region owing to the fecundity of the lands of the ambient lowland. An important market is held there every Friday and Saturday in the course of which they notably sell there the stock and grain. It unites producers of the neighbouring localities (Jefna, Joumine, Bazina, Sedjenane, Ghezala, etc.) and purchasers come from whole Tunisia. Mateur counts also 2 industrial zones where is installed about twenty foreign firms working in various areas: wiring, mechanics, telecommunications, textile industry, etc.
National parks
Nearby is the national park of Ichkeul, which contains sites protected by many international institutions (UNESCO and WWF), owing to the diversity of its fauna and its flora. It shelters the lake of the same name which is the biggest natural lake of North Africa.
Education
Nowadays, the city has two establishments of higher education:
Graduate school of agriculture
Higher institute of applied sciences and technology (ISSAT Mateur)
References
Populated places in Bizerte Governorate
Communes of Tunisia
Catholic titular sees in Africa | https://en.wikipedia.org/wiki/Mateur |
Kasfjord is a village in Harstad Municipality in Troms og Finnmark county, Norway. The village is located at the end of the Kasfjorden on the north side of Hinnøya island, about west of the town of Harstad and about south of the village of Elgsnes. The Kasfjordvannet lake is located along the east side of the village. The village has a population (2011) of 252. The population density is .
References
Harstad
Villages in Troms
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Kasfjord |
George Augustus Simcox (18 July 1841 – 1905) was a British classical scholar and poet. He was a Fellow of Queen's College, Oxford.
He was educated at the University of Oxford. He was also a critic and busy literary reviewer, in magazines such as the Argosy, the Fortnightly Review and the Academy; and essayist for The Nation. He published some substantial poems, on Arthurian themes in particular.
The theological writer and biographer William Henry Simcox was his brother, and the activist Edith Jemima Simcox his sister. The Simcoxes were well known and well connected in English intellectual circles; Edith was a friend of George Eliot's, and William wrote the first major biography of Barnabe Barnes, the famous 16th-century poet and patron of William Shakespeare.
George died in unexplained circumstances on the Irish coast near the Giant's Causeway.
Works
Prometheus Unbound. A Tragedy (1867)
Thirteen Satires of Juvenal.(1867)
Poems and Romances (1869)
The Orations of Demosthenes and Aeschines on the Crown (1872) with W. H. Simcox
Recollections of a Rambler (1874)
Thucydides (1875) editor
A History of Latin Literature: from Ennius to Boethius (1883) two volumes
Encyclopaedia Biblica'' (contributor) (1903)
References
External links
1841 births
1905 deaths
British classical scholars
Presidents of the Oxford Union | https://en.wikipedia.org/wiki/George%20Augustus%20Simcox |
Evenskjer is the administrative centre of Tjeldsund Municipality in Troms og Finnmark county, Norway. The village is located along the Tjeldsundet strait about south of the town of Harstad. European route E10 passes just to the north of the village of Evenskjer. The village has a population (2017) of 785 which gives the village a population density of .
Skånland Church, one of Northern Norway's largest wooden churches, is located in Evenskjer. There are also two schools located in the village, Soltun and Skånland.
References
Villages in Troms
Skånland | https://en.wikipedia.org/wiki/Evenskjer |
Tovik is a village in Tjeldsund Municipality in Troms og Finnmark county, Norway. The village is located on the mainland at the entrance of the two fjords; Astafjorden and Vågsfjorden, and at a distance of about from Harstad/Narvik Airport, Evenes. Tovik's population (2001) is 151.
A characteristic feature of this village is the curved mole (or breakwater) which accommodates smaller vessels, as well as a pier for guest boats. There is also a gas/petrol station which provides for general groceries. Tovik Church was built in 1905 to serve that part of the municipality.
References
Villages in Troms
Tjeldsund | https://en.wikipedia.org/wiki/Tovik |
Grov or Grovfjord () is a village in Tjeldsund Municipality in Troms og Finnmark county, Norway. The village is located east of the village of Tovik along the Grovfjorden at a very narrow point in the fjord. It is about southeast of the town of Harstad and about west of the town of Narvik. The Moelva and Gårdselva rivers flow through the village into the fjord. The village has a population (2017) of 400 which gives the village a population density of .
Grov is the location of the local primary and secondary schools, Astafjord Church, and a library. There are some local industries that mostly center on agriculture, fish farming, and boat building. Grov was the municipal center of the former municipality of Astafjord.
References
Villages in Troms
Skånland | https://en.wikipedia.org/wiki/Grov%2C%20Troms |
Der Zwerg (The Dwarf), Op. 17, is an opera in one act by Austrian composer Alexander von Zemlinsky to a libretto by Georg C. Klaren, freely adapted from the short story "The Birthday of the Infanta" by Oscar Wilde.
Composition history
Zemlinsky's choice of this story was a reflection of the end of his relationship with Alma Mahler, and the identification he felt with the drama's main character. He completed the short score in December 1919 and the orchestration in January 1921. The score was published by Universal Edition Vienna.
Performance history
The opera's premiere took place on 28 May 1922 at the Stadttheater Glockengasse in Cologne, Germany, under the baton of Otto Klemperer. Further productions followed in Vienna, Karlsruhe and Prague. Its last performance in Zemlinsky's lifetime was in September 1926 at the Städtische Oper in Berlin-Charlottenburg. The work runs for approximately 90 minutes and is usually paired with another work when performed.
In 1981, the Hamburg State Opera presented the first double-bill of Zemlinsky's two one-act operas Der Zwerg and Eine florentinische Tragödie. Der Zwerg, however, was presented in an abridged version with a substantially altered libretto under the title The Birthday of the Infanta. The first modern performances of the opera as Zemlinsky intended were given in Cologne in February 1996 under the direction of James Conlon. In 2004 'Der Zwerg' was one of the 'Eight Little Greats' season given by Opera North throughout the north of England.
In 2013, the Opéra national de Lorraine in Nancy, who had previously presented Zemlinsky's Der König Kandaules and Eine florentinische Tragödie, continued its exploration of his work with Der Zwerg, presented under the French title Le nain with Erik Fenton as the Dwarf, Helena Juntuen as the Infanta, Eleanore Marguerre as Ghita and Pley Bryjak as Don Estoban. The staging was by Philipp Himmelmann with sets by Raimund Bauer and costumes by Bettina Walter.
The success of the performances in Nancy led to another adaptation in France in 2018 at the Opera de Rennes.
Numi Opera Theatre's inaugural season presented Der Zwerg with excerpts from Oscar Wilde's "Birthday of the Infanta" in Los Angeles in 2019.
In November 2022, Cologne Opera commemorated the centenary of the work's premiere there with a new production directed by Paul-Georg Dittrich and conducted by Lawrence Renes.
Roles
Instrumentation
3 flutes (2nd and 3rd doubling piccolo), 3 oboes (3rd doubling English horn), 3 clarinets in B-flat/A (2nd doubling E-flat clarinet, 3rd doubling bass clarinet), 3 bassoons (3rd doubling contrabassoon);
4 horns, 3 trumpets, 3 trombones, bass tuba;
timpani, percussion (cymbals, bass drum, side drum, triangle, tambourine, tam-tam, xylophone, glockenspiel), harp, celesta, guitar, mandolin;
strings
Offstage music: 3 trumpets; clarinet in C, bassoon, 2 horns, tambourine, mandoline, strings
Synopsis
A sultan has sent a dwarf as a present to the Infanta (Spanish princess) Donna Clara on her birthday. The dwarf is unaware of his physical deformity and becomes infatuated with the Infanta. He sings her a love song and imagines himself her brave knight. She toys with him and gives him a white rose as a present. Left alone, he accidentally uncovers a mirror and sees his own reflection for the first time. In great agitation, he tries to obtain a kiss from the Infanta, but she spurns him and calls him a monster. His heart broken, he dies clutching the white rose as the Infanta rejoins the party.
Recordings
Soile Isokoski, David Kuebler, Iride Martinez, Andrew Collis, Juanita Lascarro, Machiko Obata, Anne Schwanewilms, Frankfurter Kantorei, Gürzenich-Orchester Köln, James Conlon. EMI Classics (live recording), 1996.
Elena Tsallagova, David Butt Philip, Emily Magee, Philipp Jekal, Deutsche Oper Berlin conducted by Donald Runnicles, Tobias Kratzer, stage director. Video recording, Naxos Cat: NBD0108V, 2020.
References
Sources
Antony Beaumont: Zemlinsky. Cornell University Press 2000.
Further reading
Ulrich Wilker: "'Das Schönste ist scheußlich': Alexander Zemlinskys Operneinakter Der Zwerg", in Schriften des Wissenschaftszentrums Arnold Schönberg, volume 9. Böhlau, Wien/Köln/Weimar 2013.
External links
Operas by Alexander Zemlinsky
1922 operas
One-act operas
German-language operas
Operas
Operas based on works by Oscar Wilde | https://en.wikipedia.org/wiki/Der%20Zwerg |
Majaz al Bab (), also known as Medjez el Bab, or as Membressa under the Roman Empire, is a town in northern Tunisia. It is located at the intersection of roads GP5 and GP6, in the Plaine de la Medjerda.
Commonwealth war grave site
There is a Commonwealth War Grave site at Majaz al Bab, largely dedicated to those who fell during the North African campaign, including Operation Torch and the Tunisia Campaign, during World War II.
The Medjez-El-Bab Memorial commemorates almost 2,000 men of the British First Army who died during the operations in Algeria and Tunisia between 8 November 1942 and 19 February 1943, and those of the British First and British Eighth Armies who died in operations in the same areas between 20 February and 13 May 1943, and who have no known graves. The memorial stands within Medjez-El-Bab War Cemetery where 2,903 Commonwealth servicemen of the Second World War are buried or commemorated. 385 of the burials are unidentified. Special memorials commemorate three soldiers buried in Tunis (Borgel) Cemetery and one in Youks-les-Bains Cemetery, whose graves are now lost. The five First World War burials in Medjez-el-Bab War Cemetery were brought in from Tunis (Belvedere) Cemetery or Carthage (Basilica Karita) Cemetery in 1950.
Haouanet
The haouanet at Majaz al Bab are extensive. Haouanet (plural of the word hanout (حانوت), which means "shop" in Arabic) are ancient sepulchral chambers hollowed out of the rock. Of approximately cubic form, and 1.25 to 2.50 meters long, with an entrance of almost constant dimension of 1.80 meters by 60 centimeters, they are found mainly in Tunisia and the eastern regions of Algeria. These burials, with one or more funeral chambers, sometimes had interior fittings (bench or pit). Presumably of Numidian origin, the haouanet were used until the Roman Empire.
Antiquity
During the Roman Empire Majaz al Bab was a civitas of the Roman province of Africa Proconsolaris called Membressa, and was the site of the Battle of the Bagradas River (536) where the Byzantine general Belisarius was victorious over the rebel Stotzas. It was also the seat of a Christian Bishopric; a Bishop Victor attended the Concilium Lateranense in 649.
There was also a Roman settlement at Chaouach outside of Medjez-El-Bab called Suas. During the Roman Empire this part of the Medjerda river valley had a high density of bishoprics, with four other bishops resident within 10 kilometers of the Majaz al Bab.
References
Communes of Tunisia
Populated places in Béja Governorate
Cities in Tunisia
Catholic titular sees in Africa | https://en.wikipedia.org/wiki/Majaz%20al%20Bab |
Grov may refer to:
Places
Grov, Kinn, a village in Kinn municipality in Vestland county, Norway
Grov, Stord, a village in Stord municipality in Vestland county, Norway
Grov, Troms, a village in Tjeldsund municipality, Troms og Finnmark county, Norway
People
Martinus Grov, a Norwegian archer | https://en.wikipedia.org/wiki/Grov |
Ferrers may refer to:
People
The Ferrers family
Notable people
Charles Vere Ferrers Townshend, (1861–1924), British army general
Elizabeth Ferrers, (c. 1250 – c. 1300), daughter of William de Ferrers, 5th Earl of Derby
George Ferrers, (1500? – 1579), Member of Parliament for Plymouth in the Parliament of 1542
Henry de Ferrers, Norman soldier may have taken part in the conquest of England
Norman Macleod Ferrers, (1829–1903), British mathematician
Robert Ferrers (1373–1396), (c. 1373 – bef. 1396),
Lady Katherine Ferrers, (1634–1660), highwaywoman
several people named Walkelin de Ferrers,
Walchelin de Ferriers, (died 1201), Norman baron and principal captain of Richard I of England
Walkelin de Derby, (c. 1135–1190), Norman lord of Eggington
Noble title
Baron Ferrers of Chartley, English title created on 1299, fell into abeyance in 1855
Baron Ferrers of Groby, title in the Peerage of England created in 1300, forfeit in 1554
see Earl of Derby, title in the Peerage of England, created in 1139
Robert de Ferrers, 1st Earl of Derby,
Robert de Ferrers, 2nd Earl of Derby,
William de Ferrers, 3rd Earl of Derby,
William de Ferrers, 4th Earl of Derby,
William de Ferrers, 5th Earl of Derby,
Robert de Ferrers, 6th Earl of Derby,
Earl Ferrers, title in the Peerage of Great Britain, 1711.
Places etc. in England
Bere Ferrers, Devon, a village
Bere Ferrers railway station
Churston Ferrers, Devon, an historic parish
Churston Ferrers Grammar School
Higham Ferrers, Northamptonshire, a town
Higham Ferrers (UK Parliament constituency)
Higham Ferrers railway station
Newton Ferrers, Devon, a village
Newton Ferrers, Cornwall, a former manor
South Woodham Ferrers, Essex, a town
South Woodham Ferrers railway station
Woodham Ferrers, Essex, a village
See also
Ferrer (disambiguation) | https://en.wikipedia.org/wiki/Ferrers |
Grov is a small village in the municipality of Kinn in Vestland county, Norway. Grov lies along the Eikefjorden at the junction of the highways Rv.5 and Fv.614, just a couple kilometres south of the Norddalsfjord Bridge. Grov is about east of the village of Brandsøy and east of the town of Florø along Rv.5, and about to the west is the village of Eikefjord. The Tonheim-Grov area had 100 inhabitants in 2001.
References
Villages in Vestland
Kinn | https://en.wikipedia.org/wiki/Grov%2C%20Kinn |
Belcher's Street is a main street in Kennedy Town of Hong Kong. It connects east Victoria Road and joins west Queen's Road West. A small section in its west end built a turn around for Hong Kong Tramways.
The street was named after Edward Belcher, a Canadian-born Royal Navy officer who surveyed the harbour of Hong Kong in 1841.
The former Western Fire Station, located at No. 12 Belcher's Street, was converted into the Po Leung Kuk Chan Au Big Yan Home for the Elderly. It is a Grade III historic building and is located along the Central and Western Heritage Trail.
See also
List of streets and roads in Hong Kong
Belcher Bay
The Belcher's
HKU station a station of the MTR, with one exit in Belcher's Street
References
External links
Google Maps of Belcher's Street
Roads on Hong Kong Island
Kennedy Town
Hong Kong Tramways | https://en.wikipedia.org/wiki/Belcher%27s%20Street |
The Scottish Campaign for Nuclear Disarmament (Scottish CND) campaigns for the abolition of nuclear weapons and is one of nine partner organisations of the International Campaign to Abolish Nuclear Weapons (ICAN) active in Scotland.
History
The organisation was founded in 1958.
Scottish independence affiliation
On 17 November 2012, as part of a long history of supporting the Scottish independence movement, Scottish CND's Annual Conference passed a resolution, stating:
Conference urges all members to give priority to the campaign for a 'YES vote' in the 2014 Independence Referendum which will give the Scottish Government a mandate to negotiate a written constitution with a clause on No Nuclear Weapons in Scotland. Conference resolves that SCND affiliates to and promotes the “Yes” Campaign as the most immediate and effective way of getting rid of Trident.
During May 2014, the Electoral Commission registered the organisation as a campaigning participant for a "Yes" vote in the September 2014 independence referendum and Chair Arthur West said that the registration process was a display of transparency regarding the CND's involvement with the campaign, further explaining: "This decision was taken because our purpose as an organisation is to promote nuclear disarmament and we believe that independence offers the best opportunity for this."
Organisation
The Scottish CND's office is in the city of Glasgow, and is the base for protest organising for Glasgow, Edinburgh and Faslane. As of June 2014, the Chair of the organisation is Arthur West, while the Co-ordinator is Flavia Tudoreanu. Other staff include Campaign Worker Emma Cockburn and Administrative Assistant Cristina Albert.
The organisation has released numerous written resources to support its cause, including an April 2014 leaflet and poster, entitled "No Nuclear Weapons Here". The front of the leaflet reads "Scotland no place for nuclear weapons" underneath the title, while the back of the leaflet explains the situation in the UK, stating "Nuclear disarmament begins at home". The Scottish CND also provides people with the option to order free anti-nuclear stickers that are written in English, Scots and Gaelic languages.
Overview of nuclear weapon issue
The Her Majesty's Naval Base Clyde lies on the western coast of Scotland, 40 km (25 mi) west of Glasgow in the Faslane area. A nuclear submarine fleet is based at the site, facilitated by Prime Minister Clement Attlee's authorisation of a British nuclear weapons programme in 1947. A 1958 agreement between the UK and the United States (US) was followed by a 1962 US agreement, whereby it provided information about its submarine-launched missile system, "Polaris". The UK's first Polaris submarine, HMS Resolution, was launched in 1968 and the entire system was modified in the early 1970s to the British "Chevaline" system.
Then, in 1980, the Thatcher Government purchased the new "Trident" missile system from the US to replace Chevaline and this was finalised in 1996. Submarines carrying Trident nuclear warheads are based at HMNB Clyde and the Scottish National Party affirmed that it would remove the submarines if independence was gained following the 2014 referendum. While experts suggested that the submarines could be relocated to a Devonport base in the English city of Plymouth, the Scottish CND advocates for the complete abolishment of the Trident warheads.
In January 2013, the Scottish CND released a report in which it stated that a much greater population would be put at risk if the weapons were transferred to Devonport. The report claimed that, in the event of an accident at Devonport, an estimated 800 people would be killed by leaking plutonium, while as many as 11,000 people could die from radiation poisoning If the weather was calm. Ainslie further explained to the media that an accident would mean "a large proportion of the city would be abandoned for hundreds of years." A Ministry of Defence spokesperson responded to the discussion and report in January 2013, by stating:
We are therefore not making plans to move the nuclear deterrent from HM Naval Base Clyde, which supports 6,700 jobs, and where all of our submarines will be based from 2017 ... The government is committed to maintaining a continuous submarine-based nuclear deterrent and has begun the work of replacing our existing submarines.
In campaign material released in April 2014, the Scottish CND explained that "All British nuclear weapons are in Scotland" and "a total of 120 nuclear warheads on Trident submarines" are based at the HMNB Clyde in Faslane.
Benefit events
Following the release of the Love album in 1987, Scottish band Aztec Camera was invited to perform at a benefit concert for the Scottish CND in the late 1980s. Frame explained in a television interview prior to the concert that he was merely the entertainment and would not deliver any speeches.
See also
Faslane Anti-nuclear demonstrations
Faslane Peace Camp
References
External links
Official website
Facebook
Twitter
Organizations established in 1958
International Campaign to Abolish Nuclear Weapons
Political advocacy groups in Scotland
1958 establishments in Scotland
Scottish nationalist organisations
Organisations based in Glasgow
Anti-nuclear movement in Scotland | https://en.wikipedia.org/wiki/Scottish%20Campaign%20for%20Nuclear%20Disarmament |
Setermoen is the administrative centre of Bardu Municipality in Troms og Finnmark county, Norway. The village is located along the Barduelva river, about east of the village of Sjøvegan and about south of Bardufoss.
The local council proclaimed city status for Setermoen in 1999, but this was rejected by the government of Norway since the municipality has less than 5,000 inhabitants. The village has a population (2017) of 2,464 which gives the village a population density of .
Location
Setermoen is located along the river Barduelva, and on the shores of Sætervatnet lake in the middle of the Bardudalen valley. It is about south of Andselv/Bardufoss Airport and about east of the town of Harstad. The European route E6 highway runs right through the center of Setermoen. Both the Bardu Church and the Setermoen military camp are located in Setermoen.
Setermoen Camp
Military education was established at Setermoen in 1898 because of its strategic location in the midst of the mountains, and is one of the oldest army camps in Norway today. In many ways, the Norwegian Armed Forces has shaped Setermoen and the community through its presence.
Altogether, about 1,000 soldiers and 500 officers are stationed here, making it the largest garrison in Norway. Stationed at Setermoen are the following battalions, which are part of Brigade Nord:
Artilleribataljonen (artillery battalion)
Panserbataljonen (armoured battalion)
Sanitetsbataljonen (medical battalion)
Etteretningsbataljonen (intelligence battalion)
In 2007, the government began a massive renovation program at Setermoen. Most of the main buildings and barracks were torn down and new ones built. Costs of the project were nearly (about US$155 million). The reason for the project was the end of the Cold War and the reorganization of the Norwegian Army from a mere mobilization force into a modern professional force, as this requires a lot more follow-up to the troops and better standards to attract more volunteers.
References
Villages in Troms
Populated places of Arctic Norway
Bardu | https://en.wikipedia.org/wiki/Setermoen |
Count Otto Heinrich Igelström (; ; 7 May 1737 – 1823) was a Russian general from the noble Swedish family of Igelström.
Otto Heinrich Igelström, son of Landmarschall (Country Marshal) in the Governorate of Livonia Freiherr Gustaf Henrik Igelström and Margarethe Elisabeth von Albedyll, was born on 7 May 1737 in Gargždai (now Lithuania). He was educated in Riga and Germany.
In 1753, Otto entered military service in Russia, participated in the Russo-Turkish War of 1768–1774. In 1777, he became lord of Unipiha manor () and in 1781, lord of Meeri manor () in Livonia (now in Nõo Parish, Estonia). In 1784, he commanded Russian troops in Crimea and took the last Crimean khan Şahin Giray prisoner. He participated in Russo-Swedish War of 1788–90 and was empowered to sign the Treaty of Värälä on behalf of Russian Empire in 1790. After that, he was the general en chef and commander of the Finland Corps. In 1784 to 1792, Otto was the governor-general of Siberia and Ufa governorates. In 1792, he was granted Russian nobility title and was made the governor-general of Pskov Governorate. In 1793, he took the same position of the Kiev and Chernigov governorates.
In 1794, Otto was appointed ambassador to Warsaw and the commander of Russian troops in Poland. For his failure in suppressing the Warsaw Uprising of 1794 he was demoted. He was infantry general since 1796. Paul I of Russia took him into service in the rank of infantry general and appointed the governor-general to Orenburg Governorate in 1797.
See also
Młodziejowski Palace in Warsaw
Ambassadors and envoys from Russia to Poland (1763–1794)
References
External links
Genealogisches Handbuch der baltischen Ritterschaften Estland - Genealogy Handbook of Baltic nobility
Manors in Nõo parish, Estonia
1737 births
1823 deaths
Baltic-German people
Baltic German nobility
Imperial Russian Army generals
Russian people of the Kościuszko Uprising
People from the Russian Empire of Swedish descent
Nobility from the Russian Empire
Swedish nobility
Recipients of the Order of St. George of the Third Degree
People from Gargždai
Russian military personnel of the Russo-Swedish War (1788–1790)
People from the Governorate of Livonia
18th-century diplomats
People of the Russo-Turkish War (1768–1774)
Ambassadors of the Russian Empire to Poland | https://en.wikipedia.org/wiki/Iosif%20Igelstr%C3%B6m |
Gramática do Kamaiurá, Língua Tupi-Guarani do Alto Xingu, by Lucy Seki, is an authoritative and comprehensive description of Kamayurá, an indigenous language of Brazil.
Kamayurá is spoken by the people of the same name, which number about 290 as of 2005, living in two villages in the Xingu Indigenous Park, Brazil.
Book description
The book has 482 pages of text, plus 17 pages of color photos of the Kamayurá. Its thoroughness and completeness set it apart from most other books on American Indian languages, which usually give only an incomplete overview of their subject.
The book covers all aspects of the language, from phonology to anaphora and discourse structure. Moreover, the book is written in precise but readable Portuguese, avoiding the unnecessary use of technical jargon and theoretical discussions. While not a textbook, this feature makes it accessible to non-linguists who have only basic knowledge of grammatical concepts.
The information given in the book was provided by native Kamayurá speakers, some of them monolingual. The author recorded, transcribed an analyzed a corpus of over 40 narratives in Kamayurá. The text includes 16 pages on the history and culture of the Kamayurá, two maps of the Xingu reservation and its Indian villages, a lexicon with some 1200 words, about 1500 examples of analyzed phrases and sentences, a 10-page bibliography, and a fully analyzed 100-line excerpt from one of those narratives.
Testimonials
From the preface by linguist Bernard Comrie: The Kamayurá Grammar of Dr. Seki is one of the best grammars of a living Brazilian indigenous languages that I had the privilege of reading [...] It is also the first modern comprehensive descriptive grammar of a Brazilian indigenous language written by a Brazilian.
From the back cover endorsement by linguist R. M. W. Dixon: In fact, Dr. Seki's book on the Kamayurá is the first comprehensive grammar of an Indian language by a Brazilian since Anchieta's description of Tupinambá in 1595.
References
Gramática do Kamaiurá, Língua Tupi-Guarani do Alto Xingu. Editora UNICAMP and São Paulo State Official Press (2000, in Portuguese). .
2000 non-fiction books
Tupi–Guarani languages
Grammar books | https://en.wikipedia.org/wiki/Gram%C3%A1tica%20do%20Kamaiur%C3%A1%2C%20L%C3%ADngua%20Tupi-Guarani%20do%20Alto%20Xingu |
Sjøvegan is the administrative centre of Salangen Municipality in Troms og Finnmark county, Norway. The village is located at the end of the Sagfjorden, a branch of the Salangen fjord. The river Salangselva empties into the fjord at Sjøvegan. The river flows through the lakes Nervatnet and Øvrevatnet just to the east of the village.
The village is located about east of European route E6. The nearby town of Setermoen in Bardu Municipality is east of Sjøvegan and the village of Laberget is located about southwest of Sjøvegan.
The village has a population (2017) of 780 which gives the village a population density of . The home venue of the Salangen IF team is located in Sjøvegan. Salangen Church is also located in the village.
Name
The name is the plural of "Sjøveg" which means vei ned til sjøen or "the way down to the sea".
Media gallery
References
Villages in Troms
Populated places of Arctic Norway
Salangen | https://en.wikipedia.org/wiki/Sj%C3%B8vegan |
Andslimoen is a village in Målselv Municipality in Troms og Finnmark county, Norway. The village, which lies along the river Målselva in the Målselvdalen valley in the western part of the municipality, is part of the urban area known as Bardufoss. The village is located along European route E6 highway, about north of the village of Andselv and about south of the village of Moen. The village has a population (2017) of 545 which gives the village a population density of .
References
Villages in Troms
Målselv
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Andslimoen |
Andselv is a village in Målselv Municipality in Troms og Finnmark county, Norway. The village lies along the Andselva river in the urban area called Bardufoss. Andselv is located just north of Bardufoss Airport along the European route E6 highway about north of the village of Heggelia and south of the village of Andslimoen.
The village has a population (2017) of 1,030 which gives the village a population density of .
References
Villages in Troms
Populated places of Arctic Norway
Målselv | https://en.wikipedia.org/wiki/Andselv |
Skjold is a village in Målselv Municipality in Troms og Finnmark county, Norway. Skjold is located east of the village of Andselv at the confluence of the Målselva and Fjellfrøselva rivers. The village of Holmen lies just east of Skjold. The village has a population (2017) of 303 which gives the village a population density of .
The Skjold army base is located just north of the village of Skjold. It is home to the Brigade Nord (Northern brigade) of the Norwegian Army.
The village was the administrative centre of the old municipality of Øverbygd which existed from 1925 until its dissolution in 1964.
References
Villages in Troms
Målselv
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Skjold%2C%20Troms |
El Guettar ( ) is a town in central Tunisia in Gafsa Governorate. It is traditionally known for its pistachio nuts.
History
In the 1950s, archaeologists found a crown of balls, 4,000 silex, mammal's teeth and bones of animals laid out near a dried up watering hole which is some 40,000 years old. Testimony of devotion with regard to a spirit of the waters, source of any life, and ruins which may constitute the oldest religious "building" known in the world (Hermaïon of El Guettar).
During World War II the town was the site of the Battle of El Guettar between American forces under George S. Patton, and elements of the German Afrika Korps led by general Jürgen von Arnim, as well as Italian forces led by General Giovanni Messe in early 1943. The battle was later dramatized in the 1970 war film Patton.
See also
Culture of Tunisia
Battle of El Guettar
Communes of Tunisia
Populated places in Gafsa Governorate | https://en.wikipedia.org/wiki/El%20Guettar%2C%20Tunisia |
North Eastern General Communal is a former electoral division of Fiji, one of 3 communal constituencies reserved for General Electors, an omnibus category including Caucasians, Chinese, and all others whose ethnicity was neither indigenous Fijian nor Indo-Fijian. Established by the 1997 Constitution, it came into being in 1999 and was used for the parliamentary elections of 1999, 2001, and 2006. (Of the remaining 68 seats, 43 were reserved for other ethnic communities and 25, called Open Constituencies, were elected by universal suffrage).
The 2013 Constitution promulgated by the Military-backed interim government abolished all constituencies and established a form of proportional representation, with the entire country voting as a single electorate.
Election results
In the following tables, the primary vote refers to first-preference votes cast. The final vote refers to the final tally after votes for low-polling candidates have been progressively redistributed to other candidates according to pre-arranged electoral agreements (see electoral fusion), which may be customized by the voters (see instant run-off voting).
1999
2001
2006
Sources
Psephos - Adam Carr's electoral archive
Fiji Facts
References | https://en.wikipedia.org/wiki/North%20Eastern%20%28General%20Electors%20Communal%20Constituency%2C%20Fiji%29 |
Heggelia is a village in Målselv Municipality in Troms og Finnmark county, Norway. The village is located along the river Barduelva and it is part of the commercial centre of Bardufoss. Heggelia is sits along the European route E6 highway about south of Andselv and Bardufoss Airport.
The village has a population (2017) of 970 which gives the village a population density of .
References
Villages in Troms
Målselv
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Heggelia |
Suva City General Communal is a former electoral division of Fiji, one of 3 communal constituencies reserved for General Electors, an omnibus category including Caucasians, Chinese, and all others whose ethnicity was neither indigenous Fijian nor Indo-Fijian. Established by the 1997 Constitution, it came into being in 1999 and was used for the parliamentary elections of 1999, 2001, and 2006. (Of the remaining 68 seats, 43 were reserved for other ethnic communities and 25, called Open Constituencies, were elected by universal suffrage).
The 2013 Constitution promulgated by the Military-backed interim government abolished all constituencies and established a form of proportional representation, with the entire country voting as a single electorate.
Election results
In the following tables, the "primary vote" refers to first-preference votes cast. The "final vote" refers to the final tally after votes for low-polling candidates have been progressively redistributed to other candidates according to pre-arranged electoral agreements (see electoral fusion), which may be customized by the voters (see instant run-off voting).
1999
2001
2006
Sources
Psephos - Adam Carr's electoral archive
Fiji Facts | https://en.wikipedia.org/wiki/Suva%20City%20%28General%20Electors%20Communal%20Constituency%2C%20Fiji%29 |
Giorgio Di Centa (born 7 October 1972 in Tolmezzo, Province of Udine) is an Italian former cross-country skier who won two gold medals at the 2006 Winter Olympics, including the individual 50 km freestyle race. He is the younger brother of Olympic gold medalist, cross-country skier Manuela Di Centa.
Biography
Di Centa began cross-county skiing very early in a family in which his elder brother Andrea was also a professional skier. At the age of 16 he became a member of Italy's junior team while also skiing for the Carabinieri sport team. He became a member of Italy's senior team in 1995. He finished 8th in the 30 km event at the 1998 Winter Olympics.
After a silver medal at the 2005 FIS Nordic World Ski Championships in the double pursuit and a silver medal at the 2002 Winter Olympics in the 4 x 10 km. Di Centa, who had never won an individual race in the cross-country skiing World Cup, arrived in great shape for the 2006 Winter Olympics in Turin. He would finish a disappointing fourth in the 30 km double pursuit, losing a medal at the finish to fellow Italian Pietro Piller Cottrer. The two were also key players in the strongest Italian relay team ever, winning gold in the 4 x 10 km race.
Di Centa's greatest victory was in the 50 km race where he defeated Russian Eugeni Dementiev by 0.8 seconds, the closest 50 km event in Olympic history, eclipsing Thomas Wassberg's 4.9 second victory over Gunde Svan (both Sweden) at the 1984 Winter Olympics in Sarajevo. The medals ceremony for the 50 km occurred during the Closing Ceremony where Di Centa's sister, Olympic medalist Manuela Di Centa, presented him with the gold medal. He won a bronze medal in the 15 km + 15 km double pursuit at the FIS Nordic World Ski Championships 2009 in Liberec.
For the 2010 Winter Olympics, a picture of Di Centa in competition during the 50 km event at the previous Olympics was used as a pictogram for the cross-country skiing events. In September 2009, it was announced that Di Centa was named flagbearer for the opening ceremony for the 2010 Games.
He retired on 1 March 2015 at the age of 42, after the end of the 50 km at the FIS Nordic World Ski Championships 2015.
On 20 December 2015 he returned to the World Cup race in the 15 km classic in Toblach, Italy.
The father of three children, his daughter Martina competed for Italy at the 2022 Winter Olympics in Cross-country skiing.
Cross-country skiing results
All results are sourced from the International Ski Federation (FIS).
Olympic Games
3 medals – (2 gold, 1 silver)
World Championships
4 medals – (1 silver, 3 bronze)
World Cup
Season standings
Individual podiums
1 victory – (1 )
13 podiums – (10 , 3 )
Team podiums
7 victories – (2 , 5 )
23 podiums – (15 , 8 )
Note: Until the 1999 World Championships, World Championship races were included in the World Cup scoring system.
See also
List of flag bearers for Italy at the Olympics
References
External links
1972 births
Living people
People from Tolmezzo
Italian male cross-country skiers
Cross-country skiers at the 1998 Winter Olympics
Cross-country skiers at the 2002 Winter Olympics
Cross-country skiers at the 2006 Winter Olympics
Cross-country skiers at the 2010 Winter Olympics
Cross-country skiers at the 2014 Winter Olympics
Olympic gold medalists for Italy
Olympic silver medalists for Italy
Olympic cross-country skiers for Italy
Olympic medalists in cross-country skiing
Cross-country skiers of Centro Sportivo Carabinieri
FIS Nordic World Ski Championships medalists in cross-country skiing
Tour de Ski skiers
Medalists at the 2006 Winter Olympics
Medalists at the 2002 Winter Olympics
Sportspeople from Friuli-Venezia Giulia | https://en.wikipedia.org/wiki/Giorgio%20Di%20Centa |
Sanja Stijačić (born 14 November 1965) is a Serbian flutist and Associate Professor of Flute at the University of Pristina (Kosovska Mitrovica) and University of East Sarajevo.
Education
Sanja Stijačić was born in Šabac, SR Serbia, SFR Yugoslavia. She graduated (1990) and completed her postgraduate studies (1998) with the highest marks, from the University of Novi Sad Academy of Arts, where she studied with Professor Marijan Egić. Additionally, she studied in Basel, with Professor Aurèl Nicolet.
During her studies, Ms. Stijačić won top prizes at several state and federal competitions.
Performance career
As a soloist and member of chamber music ensembles, Ms. Stijačić has performed in numerous concerts in Yugoslavia and abroad (USSR, Hungary, Turkey, Greece, Switzerland, Romania, etc.) and took part in programs of prestige festivals in former Yugoslavia, such as: international music festivals BEMUS and NOMUS, Budva grad teatar (in Budva), Brankovo kolo (named after Branko Radičević), Dubrovnik Summer Festival, Sarajevska zima and others.
She also played with such orchestras as the Symphony Orchestra of the Academy of Arts in Novi Sad, Opera Orchestra of the Serbian National Theatre, Philharmonic Orchestra of Vojvodina, etc.
In recent years, Sanja Stijačić took part in several multimedial projects.
She has collaborated with such artists as: pianists Dubravka Jovičić, Dragica Toskić, Denis Gavrić, soprano Aneta Ilić, violinist Vladimir Koh, poet Lidija Nikčević, sculptor Peko Nikčević, actors Rada Đuričin and Miša Janketić, and many others. She performed at author evenings of composers Aleksandra Vrebalov and Senad Gačević.
She made recordings for the Radio-Television of Novi Sad, Radio-Television of Belgrade, and Radio-Television of Pristina.
Sanja Stijačić has been the artistic director of the International Chamber Music Festival in Nikšić, Montenegro.
Teaching career
Since 1996, Stijačić has been teaching at the University of Pristina Faculty of Arts, in North Kosovo, Autonomous Province of Kosovo and Metohija, Serbia, where she currently serves as an associate professor of flute. She has been also teaching at the University of East Sarajevo Academy of Music, Bosnia and Herzegovina. Her students from both universities won numerous prizes at various musical competitions.
She has been a member or president of many juries at classical music competitions in the sections of Flute and Chamber Music.
References
1965 births
Living people
Musicians from Šabac
Serbian classical flautists
Academic staff of the University of Pristina
Academic staff of the University of East Sarajevo
University of Novi Sad alumni
Women flautists | https://en.wikipedia.org/wiki/Sanja%20Stija%C4%8Di%C4%87 |
Tony Pep (born September 14, 1964) is a former professional boxer from New Westminster, British Columbia. He has a record of 42 wins (22 of which were by knockout), 10 losses, and 1 draw.
Boxing career
During his career, Pep held the Commonwealth super featherweight title, the IBO lightweight title and the Canadian lightweight and featherweight titles. He made an unsuccessful bid for the WBO super featherweight title, losing a 12-round unanimous decision to Regilio Tuur on March 9, 1995. On June 14, 1998, Tony Pep fought Floyd Mayweather and lost by unanimous decision.
Professional boxing record
External links
Tony Pep
1964 births
Living people
Sportspeople from New Westminster
Canadian male boxers
Light-welterweight boxers | https://en.wikipedia.org/wiki/Tony%20Pep |
Life simulation games form a subgenre of simulation video games in which the player lives or controls one or more virtual characters (human or otherwise). Such a game can revolve around "individuals and relationships, or it could be a simulation of an ecosystem". Other terms include artificial life game and simulated life game (SLG).
Definition
Life simulation games are about "maintaining and growing a virtual life", where players are given the power to control the lives of autonomous people or creatures. Artificial life games are related to computer science research in artificial life. But "because they're intended for entertainment rather than research, commercial A-life games implement only a subset of what A-life research investigates." This broad genre includes god games which focus on managing tribal worshipers, as well as artificial pets that focus on one or several animals. It also includes genetic artificial life games, where players manage populations of creatures over several generations.
History
Artificial life games and life simulations find their origins in artificial life research, including Conway's Game of Life from 1970. But one of the first commercially viable artificial life games was Little Computer People in 1985, a Commodore 64 game that allowed players to type requests to characters living in a virtual house. The game is cited as a little-known forerunner of virtual-life simulator games to follow. One of the earliest dating sims, Tenshitachi no gogo, was released for the 16-bit NEC PC-9801 computer that same year, though dating sim elements can be found in Sega's earlier Girl's Garden in 1984.
In the mid-1990s, as artificial intelligence programming improved, true AI virtual pets such as Petz and Tamagotchi began to appear. Around the same time, Creatures became "the first full-blown commercial entertainment application of Artificial Life and genetic algorithms". By 2000, The Sims refined the formula seen in Little Computer People and became the most successful artificial life game created to date. In 2007, the game Spore was released, in which the player develops an alien species from the microbial tide pool into an interstellar empire.
Types
Digital pets
Digital pets are a subgenre of artificial life game where players train, maintain, and watch a simulated animal. The pets can be simulations of real animals, or fantasy pets. Unlike genetic artificial life games that focus on larger populations of organisms, digital pet games usually allow players to interact with one or a few pets at once. In contrast to artificial life games, digital pets do not usually reproduce or die, although there are exceptions where pets will run away if ignored or mistreated.
Digital pets are usually designed to be cute, and act out a range of emotions and behaviors that tell the player how to influence the pet. "This quality of rich intelligence distinguishes artificial pets from other kinds of A-life, in which individuals have simple rules but the population as a whole develops emergent properties". Players are able to tease, groom, and teach the pet, and so they must be able to learn behaviors from the player. However, these behaviors are typically "preprogrammed and are not truly emergent".
Game designers try to sustain the player's attention by mixing common behaviors with more rare ones, so the player is motivated to keep playing until they see them. Otherwise, these games often lack a victory condition or challenge, and can be classified as software toys. Games such as Nintendogs have been implemented for the Nintendo DS, although there are also simple electronic games that have been implemented on a keychain, such as Tamagotchi. There are also numerous online pet-raising/virtual pet games, such as Neopets. Other pet life simulation games include online show dog raising games, and show horse raising games.
Biological simulations
Some artificial life games allow players to manage a population of creatures over several generations, and try to achieve goals for the population as a whole. These games have been called genetic artificial life games, or biological simulations. Players are able to crossbreed creatures, which have a set of genes or descriptors that define the creature's characteristics. Some games also introduce mutations due to random or environmental factors, which can benefit the population as creatures reproduce. These creatures typically have a short life-span, such as the Creatures series where organisms can survive from half an hour to well over seven hours. Players are able to watch forces of natural selection shape their population, but can also interact with the population by breeding certain individuals together, by modifying the environment, or by introducing new creatures from their design.
Another group of biological simulation games seek to simulate the life of an individual animal whose role the player assumes (rather than simulating an entire ecosystem controlled by the player). These include Wolf and its sequel Lion, the similar WolfQuest, and the more modest Odell educational series.
In addition, a large number of games have loose biological or evolutionary themes but do not attempt to reflect closely the reality of either biology or evolution: these include, within the "God game" variety, Evolution: The Game of Intelligent Life and Spore, and within the arcade/RPG variety, a multitude of entertainment software products including Eco and EVO: Search for Eden.
Social simulation
Social simulation games explore social interactions between multiple artificial lives. In some cases, the player may simply be an observer with no direct control but can influence the environment of the artificial lives, such as by creating and furnishing a house and creating situations for those characters to interact. These games are part of a subcategory of artificial life game sometimes called a virtual dollhouse. The Sims is the most notable example of this type of game, and was itself influenced by the 1985 game Little Computer People.
In other games, the player takes a more active role as one character living alongside other artificial ones, engaging in similar life pursuits as to make money or sustain their character while engaging in social interactions with the other characters, typically seeking to gain beneficial relations with all such characters. Several of these fall into the subgenre of farming simulations, where the player-character runs a farm in a rural setting, growing crops and raising livestock to make money to keep their farm going while working to improve relations with the local townspeople. Such games include the Story of Seasons and the Animal Crossing series, and Stardew Valley. Dating sims are related to this type of game, but generally where the play-character is seeking a romantic relationship with one or more computer-controlled characters, with such titles often aimed at more mature audiences compared to the typical social simulation game. Dating sims may be more driven by visual novel gameplay elements than typical simulation gameplay.
Examples
Biological simulations
Creatura – virtual evolution vivarium, with focus on scientifically accurate genetics and enclosed ecosystem simulation, made by Koksny
Creatures series, by Creature Labs/Gameware Development
Lion – the sequel to Wolf; simulates the life of a lion
Odell Lake and Odell Down Under, simple educational games about aquatic life and food chains
Rain World – simulates a post-human, post-industrial ecosystem
Saurian – simulates the life of non-avian dinosaurs in the Hell Creek formation
Science Horizons Survival – an early game which also teaches about food chains.
Shelter – simulates the life of a badger family, made by Might and Delight
Shelter 2 – simulates the life of a lynx family, made by Might and Delight
SimAnt – a Maxis game that allows the player to assume control of an ant colony
SimEarth – another Maxis game that deals with terraforming and guiding a planet through its geological and biological development.
SimLife – another Maxis game which experiments with genetics and ecosystems.
SimPark
Seaman – a virtual pet game that simulates the raising of a talking fish that develops into a frog-like creature.
Star Wars: The Gungan Frontier simulates a planet which the player populates with creatures that compete for limited supplies of food.
Wolf – simulates the life of a wolf, made by Sanctuary Woods.
WolfQuest
Loosely biology- and evolution-inspired games
Some games take biology or evolution as a theme, rather than attempting to simulate.
Ancestors: The Humankind Odyssey (2019, Panache Digital Games) – a survival game, in which the player guides a clan of primates in their openbut hostileenvironment, while overseeing their evolutionary course.
Creatures (artificial life program) (1998–2002, Creature Labs) – an early 'artificial-life' program, the Creatures franchise features creatures called 'Norns', each of which has its own 'digital DNA' that later generations can inherit. The Norns are semi-autonomous, but must be trained to interact with their environment to avoid starvation.
Cubivore: Survival of the Fittest (2002, Nintendo) – an action adventure.
Eco (1988, Ocean)
E.V.O.: Search for Eden (1992, Enix) – an arcade game which portrays an evolving organism across different stages. "Evolutionary points" are earned by eating other creatures and are used to evolve.
flOw (2006, Jenova Chen) – a Flash game similar to E.V.O.
L.O.L.: Lack of Love (2000, ASCII Entertainment) – a role playing game; the player assumes the role of a creature which gradually changes its body and improves its abilities, but this is done by means of more varied achievements, often involving social interactions with other creatures.
Seaman (2000, Vivarium) – a virtual pet video game for the Sega Dreamcast.
Seventh Cross Evolution (1999, UFO Interactive Games) – an action game.
Spore (2008, Electronic Arts) – a multi-genre God game. The first and second stages are biology-themed, although the second stage also has more role playing game elements.
Social simulations
Alter Ego – a personality computer game released by Activision in 1986
Animal Crossing – a life simulator series by Nintendo. It has also been dubbed as a "communication game" by the company as had Cubivore, Doshin the Giant and GiFTPiA.
Avakin Life – a multi-user virtual community by Lockwood Publishing
Castaway Paradise
Eccky – by Media Republic.
Façade – An artificial-intelligence-based interactive story
The Story of Seasons series – by Marvelous Entertainment, farming simulator, role-playing game, and dating sim rolled into one.
The Idolmaster – an idol raising sim by Namco.
Jones in the Fast Lane – by Sierra Entertainment is one of the earliest life simulators.
Kudos series – by Positech Games.
Little Computer People – by David Crane, published by Activision in (1985)
My Life My Love: Boku no Yume: Watashi no Negai – a life simulation for the Japanese Famicom system
The Princess Maker series – by Gainax, a raising sim which the player have to raise an adoptive daughter until she reaches adulthood. The final result varies from a ruling queen to an ordinary housewife, or even a prostitute if the player looks after her poorly
Real Lives – an educational life simulator by Educational Simulations where the player is randomly "born" somewhere in the world and often must deal with third-world difficulties such as disease, malnutrition, and civil war.
Roots of Pacha - life simulator in prehistoric setting in development by Soda Den.
Tenshitachi no gogo – One of the earliest dating sims, released for the 16-bit NEC PC-9801 computer that same year.
The Sims – by Will Wright, published by EA for the PC (2000), and sequels, The Sims 2 (2004), The Sims 3 (2009) and The Sims 4 (2014).
Tomodachi Life – by Nintendo
True Love – (1995), a Japanese erotic dating sim and general life simulation game where the player must manage the player's daily activities, such as studying, exercise, and employment.
The Virtual Villagers series – by Last Day of Work.
Moon RPG Remix Adventure – a social RPG released only in Japan, created by the same designer as Lack of Love and GiFTPiA
New York Nights: Success in the City – a social simulation created and designed by Gameloft released for mobile phones.
Second Life – a multi-user virtual community without a specific objective or traditional gaming mechanisms, created and designed by Linden Lab in 2003.
Shenmue – an open world video game series that simulates life in Japan and China in the year 1986.
Yakuza / Like a Dragon – a video game series based in modern-day Japan featuring beat 'em up mechanics developed and published by Sega.
Wall Street Kid – a life simulation about balancing love with high finance
Paralives - an upcoming indie life simulation game for the PC
Life by You - an upcoming life simulation game, developed by Paradox Tectonic and published by Paradox Interactive.
Bitlife - A life simulation game where you can live and do many options.
References
Video game genres
Video game terminology | https://en.wikipedia.org/wiki/Life%20simulation%20game |
Boughrara () is a coastal town in central-eastern Tunisia. It is located at around . During the Roman occupation of North Africa, Boughrara was known as Gigthis.
See also
Gigthi
Populated places in Tunisia
Populated coastal places in Tunisia
Medenine Governorate | https://en.wikipedia.org/wiki/Boughrara |
Auch is a family name which has two possible origins, one originating in southern Germany and the other in France.
The name Auch is common in Southern Germany as an occupational surname for those who watched livestock at night, from the Middle High German Uhte, which means "night watch", "night pasture", or "the time just before dawn".
The second origin is as a habitational name from the southern French town of Auch.
Notable people named Auch
Susan Auch (born 1966), Canadian Olympic speed skater
Georges Bataille (1892-1962), French 20th century novelist who published the first three editions of 'The Story of the Eye' under the name of Lord Auch.
German-language surnames
French-language surnames | https://en.wikipedia.org/wiki/Auch%20%28name%29 |
Jimmy McDougall was Procurator Fiscal in Dumfries when Pan Am Flight 103 crashed at Lockerbie, Scotland, on 21 December 1988 killing all 243 passengers and 16 crew on board, as well as 11 people in the town of Lockerbie .
Responsibility
In Scotland, responsibility for the investigation of sudden deaths rests with the Procurator Fiscal, who will attend the scene and may direct the police in the conduct of their inquiries. The Procurator Fiscal holds a commission from the Lord Advocate who is a government minister. At the time of the bombing the Lord Advocate was a member of the UK government but, since devolution, is now a member of the Scottish Executive.
Investigation
On 28 December 1988 – just a week after the crash – air accident investigators were able to announce that they had found traces of high explosive and that there was evidence that PA 103 had been brought down by an improvised explosive device. The prime responsibility for the investigation into the bombing of Pan Am Flight 103 fell to Jimmy McDougall, the Procurator Fiscal in the nearby town of Dumfries, and to the Dumfries & Galloway police force – the force with the fewest officers in Britain. The police effort was augmented by officers from all over Scotland as well as the north of England. McDougall was given support from the Crown Office in Edinburgh and in particular from Norman McFadyen, then head of the Fraud and Specialist Services Group and now Procurator Fiscal covering the Edinburgh area but also with special responsibility for the Lockerbie case.
See also
Pan Am Flight 103 conspiracy theories
Pan Am Flight 103 bombing trial
References
the Lord Advocate Colin Boyd's account
Pan Am Flight 103
Law enforcement in Scotland
Living people
Year of birth missing (living people)
Place of birth missing (living people)
Scottish lawyers | https://en.wikipedia.org/wiki/Jimmy%20McDougall |
Edith Jemima Simcox (21 August 1844 – 15 September 1901) was a British philosopher, writer, trade union activist, and feminist.
She published a large number of journal articles in Fraser's Magazine, Fortnightly Review, The Nineteenth Century, Macmillan's Magazine, Contemporary Review, the philosophy journal Mind (journal) and in particular The Academy (periodical), for which she wrote around 70 articles. The topics ranged widely but mainly covered literature, philosophy, and social and political issues. She often used the pseudonym "H. Lawrenny". Within philosophy Simcox often reviewed and responded to German philosophy of the time. For example, she wrote on Schopenhauer (Contemporary Review, 1872), on Johann Georg Hamann, Heinrich Heine (The Academy, 1872 and 1869). Amongst other literary works she reviewed Middlemarch by George Eliot (1873) and the Memoir of Jane Austen (1870).
From essays Simcox progressed to write several books. Natural Law: An Essay in Ethics appeared in 1877. Simcox approached morality as a natural phenomenon, opposing the view that morality must depend on religion. The book gave an account of government, morality, religion, and the ideal form of social, political and economic organisation. It was an ambitious work and was widely reviewed. In Mind (journal), for example, it was described as a "thoughtful and able work [which] is in many respects the most important contribution yet made to the Ethics of the Evolution-Theory".
Simcox's other major theoretical work was the massive two-volume Primitive Civilisations, published in 1894. It was on the Egyptian, Babylonian, Phoenician, and Chinese civilisations, looking at the relation between their property relations and other aspects of their social organisation. She argued that Europeans had underestimated these societies and that the West had much to learn from them. A reviewer in the American Journal of Sociology said that she had produced a "book which for interest to the student of social institutions may be compared with Herbert Spencer's Principles of Sociology".
Simcox was involved in politics and the union movement. In 1875 she and Emma Paterson became the first women to attend the Trades Union Congress as delegates. From 1879-1882 she was a member of the London School Board representing Westminster.
In 1872, when she was preparing a book review of Middlemarch, Edith Simcox met and fell in love with the female novelist known by her pseudonym, George Eliot. Although this "love-passion" was not reciprocated, Simcox was determined "to love rather than be loved" and continued to be a devoted friend to Eliot. For Simcox's complete journal, see Fulmer and Barfield, eds., Autobiography of a Shirtmaker. Simcox lived at 60 Dean Street, London.
Selected works
Natural Law: An Essay in Ethics (1877)
George Eliot. Her life and works (1881) article in the Nineteenth Century
Episodes in the Lives of Men, Women and Lovers (1882) fiction
The Capacity of Women (1887) article in the Nineteenth Century
Primitive Civilizations: or Outlines of the History of Ownership in Archaic Communities (1894)
A Monument to the Memory of George Eliot: Edith J. Simcox's Autobiography of a Shirtmaker (1998) autobiography, edited by Constance M. Fulmer and Margaret E. Barfield (New York: Routledge, 1997)
References
Further reading
K. A. McKenzie (1961) Edith Simcox and George Eliot
Rosemarie Bodenheimer, 'Autobiography in Fragments: The Elusive Life of Edith Simcox', Victorian Studies 44 (Spring 2002): 399-422
1844 births
1901 deaths
English women writers
English feminist writers
Members of the London School Board
English lesbian writers
19th-century women writers
19th-century English women
19th-century English people
British women philosophers | https://en.wikipedia.org/wiki/Edith%20Simcox |
Gryllefjord is a fishing village in Senja Municipality in Troms og Finnmark county, Norway. It is located on the island of Senja, along the Gryllefjorden in the northern part of the municipality. The village has a population (2017) of 383 which gives the village a population density of .
The Andenes–Gryllefjord Ferry, is a car ferry service that runs during the summer to Andenes on the island of Andøya. The village is connected by road to the village of Torsken, about south, and to the larger community of Finnsnes, about east.
The village was the administrative centre of the old municipality of Torsken which existed until 1 January 2020 when it was merged into Senja Municipality.
There is one nursing home (as of 2021).
References
External links
Villages in Troms
Populated places of Arctic Norway
Senja | https://en.wikipedia.org/wiki/Gryllefjord |
The Music for UNICEF Concert: A Gift of Song was a benefit concert of popular music held in the United Nations General Assembly in New York City on January 9, 1979. It was intended to raise money for UNICEF world hunger programs and to mark the beginning of the International Year of the Child. The concert was videotaped and broadcast the following day on NBC in the U.S. and around the world. The moderator was David Frost, with Gilda Radner and Henry Winkler also introducing some of the performers. Henry Fonda made a short appearance. Each performer signed a large parchment declaring support for UNICEF's goals.
The concert was the idea of impresario Robert Stigwood, the Bee Gees, and David Frost, who originally conceived it as an annual event. Not all of the performances were truly live, with ABBA lip-synching their new song "Chiquitita" and the Bee Gees lip-synching their song "Too Much Heaven". It raised less than one million dollars at the time for UNICEF, although this figure did not include longer-term royalties from the songs and repeat performances.
Performers
The Music for UNICEF Concert featured some of the biggest names in pop music at the time, and the performers donated their performance royalties and those from one song each to UNICEF. (The Bee Gees' song "Too Much Heaven", for example, had earned more than seven million dollars for UNICEF as of 2003). However, some artists released the royalties for only a limited time. Most of the songs performed were not specifically about the issue of child poverty.
Elton John was scheduled to perform but did not appear.
A recording of the concert was released on an LP on Polydor Records several weeks later, with the performances in a different running order.
ABBA — "Chiquitita"
Bee Gees — "Too Much Heaven"
Andy Gibb— "I Go For You"
Andy Gibb and Olivia Newton-John — "Rest Your Love on Me"
Olivia Newton-John — "The Key"
John Denver — "Rhymes & Reasons"
Earth, Wind & Fire — "September"
Rita Coolidge and Kris Kristofferson — "Fallen Angels"
Rod Stewart — "Da Ya Think I'm Sexy?"
Donna Summer — "Mimi's Song"
There were also opening and closing songs, performed by all participants:
Opening medley, ending with part of ABBA's "He Is Your Brother"
Closing song: Jackie DeShannon's "Put a Little Love in Your Heart
All songs featured a sixty-six-piece orchestra, conducted by Israel's Nurit Hirsh, who made her first American appearance.
See also
The Concert for Bangladesh
References
External links
John Denver page with audio samples
Olivia Newton-John page about the album
ABBA page mentioning the concert
Images of rehearsals
Screen shots
Benefit concerts in the United States
1979 in music
1979 in New York City
UNICEF
1970s American television specials
1979 television specials
Music television specials
January 1979 events in the United States
1970s in Manhattan | https://en.wikipedia.org/wiki/Music%20for%20UNICEF%20Concert |
Nonviolence International (NI) acts as a network of resource centers that promote the use of nonviolence and nonviolent resistance. They have maintained relationships with activists in a number of countries, with their most recent projects taking place in Palestine, Sudan and Ukraine. They partnered with International Center for Nonviolent Conflict to update Gene Sharp's seminal work on 198 methods of nonviolent action (The Politics of Nonviolent Action) through a book publication. NI has also produced a comprehensive database of nonviolence tactics, which stands as the largest collection of nonviolent tactics in the world. They partner with Rutgers University to provide the largest collection of nonviolence training materials in the world.
History
In 1989, Palestinian activist Mubarak Awad founded Nonviolence International along with co-founders Jonathan Kuttab, Kamal Boulatta and Abdul Aziz Said. Nonviolence International is a 501(c)(3) organization registered in Washington, DC, United States and is continuously active in educating and training the public and activists in the use of nonviolent resistance. They are particularly known for their work in conflict zones and Civil Society at the United Nations, building coalitions to find and advocate for nonviolent solutions across the globe.
Their mission statement is:
"Nonviolence International advocates for active nonviolence and supports creative constructive nonviolent campaigns worldwide. We are a backbone organization of the nonviolent moment, providing fiscal sponsorship to partners all over the globe. We tell the transformative stories of dynamic emerging nonviolent movements that give us hope in difficult times and are reshaping what we view as possible. By telling these inspirational stories and supporting these movements we help to create a peaceful and just future."
In 1991, Nonviolence International coordinated anti-coup d'état training in Russia. This led to the organization's publication of the Training Manual for Nonviolent Defense Against the Coup d'État, which has since been used globally in both English and Spanish.
In 1993 and 1994, Andre Kamenshikov partnered with Nonviolence International to found the Nonviolence International-Newly Independent States (NI-NIS), based in Moscow. NI-NIS was the first major organization to publicly warn the world about the impending war in Chechnya; the organization also released the first environmental damage assessment regarding the .
During the 1995 International Campaign to Ban Landmines, NI was one of the endorsing organizations and was one of the attending parties of the Phnom Penh conference in Cambodia during June 1995. This conference was the largest anti-landmine conference to date and was the first gathering to take place in a heavily mined country (see land mines in Cambodia).
NI organized a groundbreaking consultation entitled "Mainstreaming Peace Teams" at American University in 1996. As a result, more than 50 experts from over 25 countries engaged in dialogue about unarmed peacekeeping and third-party nonviolent intervention.
From 1999 to 2009, NI created programs of nonviolence and peace education in Aceh during the civil war (see Aceh War); the programs were led by Dr. Asna Husin, who remains a senior researcher for Nonviolence International. In 2004, a tsunami ravaged Aceh; the NI office was destroyed and several staff members were killed or injured. Following the tragedy, NI raised and distributed funds for orphans in Aceh.
Between 1998 and 2002, Michael Beer assisted in launching the International Burma Campaign with a conference and publication in Burma Today. Beer, along with Gene Sharp and Bob Helvey, provided training in nonviolent action for over 1,000 Burmese resistance guerrillas and civilians.
NI organized the International Conference on Nonviolent Resistance, which was hosted in Bethlehem in December 2005. The conference brought together over 250 nonviolent activists from around the world, including renowned activists Gene Sharp and Bernard Lafayette.
In 2013 NI expressed a need for a permanent to liaison with the United Nations. In Preparation for the ending of the MDGs and the increasing Demand for accountability in the international community NI promoted David Kirshbaum to Director of the New York Office with the task of fundraising, planning and supporting the struggling Partners. Then in 2014, David Kirshbaum raised the funding, and founded the Nonviolence International New York office (NVINY). Quickly taking on Civil Society leadership in the planning committees of the SDGs and the MGS, the New York office quickly became a champion of the stakeholder system leading and guiding hundreds of new NGOs in the new founded resources on interacting with the United Nations. Rapidly become an active board member of multiple groups at the UN. the NVINY office quickly became known for Holding civil society corruption accountable, and promoting new and unheard voices throughout Civil Society at the United Nations.
From 2006 to 2015, NI organized trainings and produced podcasts, films and texts for the largest resource center on nonviolence produced in Persian.
In 2018 the NVINY changed leadership to NI's youngest Director Joshua Kirshbaum, bridging partnerships across Civil Society at the United Nations. With multiple Peace Educational program under the leadership of Joshua Kirshbaum the New York/UN office has 700+ participants (volunteers, interns, and students) working directly with the United Nations on projects across the globe. the different teams are advocating for nonviolent solutions through peace education and international advocacy; connecting a youth network of Agents of Change to Civil Society at the United Nations, through Internship, Mentorship, and Training initiatives.
Nonviolence International currently works on several projects, with focuses on grassroots activism in Sudan, Ukraine, Palestine, & New York City. They are the acting United States fiscal sponsor for the Gaza Freedom Flotillas, which seeks to end the siege of Gaza using nonviolence. Director and founder Mubarak Awad, along with co-founder Jonathan Kuttab, led a delegation to Qatar with Palestinian leadership in order to advocate for a nonviolent strategy of resistance. Michael Beer served as an advisor to the 2019 Sudanese resistance movement and Under Joshua Kirshbaum the New York office has now founded The New York Graduate Plan with unprecedented access and opportunities to the United Nations and the international community for students across the globe.
Organization and affiliations
Nonviolence International operates as a collective of independent offices around the world. Each office manages its own programs and activities.
Within the United States, the central office is located in Washington, D.C.; the organization also has a satellite office in New York City directed by their youngest office head, Joshua Kirshbaum. The NY office in partnership with different civil society coalitions 4 youth-focused programs at the United Nations. With over 150 active Volunteers, interns and students Nonviolence International New York at the Harlem Research Center is the largest Nonviolence International office as yet. Additional international offices are located in Banda Aceh, Jerusalem, Bangkok, Kyiv and Victoria.
In addition to its own programs, the New York teams of Nonviolence International holds leadership positions and membership in a number of other organizations and campaigns, such as the International Campaign Against Foreign Military Bases, The International Action Network on Small Arms (IANSA), NGO Major Group, Coalition for Global Citizenship 2030, War Resisters' International (WRI), and the International Peace Bureau (IPB). They were a supporting organization to both the International Campaign to Ban Landmines (ICBL), which was awarded the Nobel Peace Prize in 1997, and the International Campaign to Abolish Nuclear Weapons (ICAN), which was awarded the Nobel Peace Prize in 2017. NI also acts as a fiscal sponsor for Control Arms, Center for Jewish Nonviolence, We Are Not Numbers, Holy Land Trust, the al Watan Center and many other groups. Additionally, the organization has been widely outspoken against torture and human rights abuses propagated by the United States Government.
Leadership
Mubarak Awad, the founder and president, is an adjunct professor of nonviolent resistance at American University. He is affiliated with a number of renowned global nonviolent activists such as the Dalai Lama, Archbishop Desmond Tutu and Mairead McGuire. He was born in Jerusalem in 1943 and later chose Bluffton University over Yale University to pursue degrees in social work and psychology. He has since been influenced by Mennonite and Quaker pacifist ideologies. He obtained a master's degree from Saint Francis University and later a PhD in Psychology from Saint Louis University. In 1988, Awad was deported from Palestine for his leadership in helping spark the First Intifada; he is barred from all but short visits to his homeland.
Michael Beer began working with the organization in 1991 and has maintained the executive director position since 1998. Beer is a global activist for human rights and minority rights and has been an outspoken voice for grassroots movements around the world. He focuses on nonviolence training and education and has worked with activists in numerous countries including Myanmar, Kosovo, Indonesia, Thailand, Cambodia, India, Zimbabwe and the United States. He is a frequent public speaker on nonviolence and has been broadcast on C-SPAN, CNN and other major media outlets.
Jonathan Kuttab is a co-founder and prominent civil rights lawyer in Israel, Palestine and New York. Kuttab co-founded the Palestinian Center for the Study of Nonviolence as well as the Mandela Institute for Political Prisoners. He is also a co-founder of Al-Haq, a major Palestinian human rights organization.
Joshua Kirshbaum is the Director of the Nonviolence International New York Office.
In early 2018 Nonviolence International welcomed Joshua to be the youngest office head in the network. Quickly after taking office as the Executive Director of the New York Region, they began to expand and now Joshua and his teams run the Nonviolence International New York Office and the Nonviolence Resource Center in Harlem, Nonviolence Arizona Research Program in Tucson, Arizona, the peacebuilding and VR tech project in Seville, Spain, and The New York Graduate plan. He is an active member and consultant for over a dozen organizations and nonprofits around the world. Over 12 active programs spanning nonviolent action training, youth leadership empowerment, sustainable peace, and international disarmament advocacy and much more.
for Joshua's young age, he has an extensive history in peacebuilding on an international scale and has been trained by some of the world's leading activists in nonviolence methodology. Joshua's past activities include his work connecting major corporate sponsors with important causes, expanding their philanthropic markets throughout Latin America. Opening a chain of philanthropic projects across South America from his community center "La Casa De La Vida" and "Estudio Ecuador" and the formation of Peace Vision Action Coalition (PeaceVAC), allowing the support of Coalitions and advocacy groups in Civil Society at the United Nations.
Activities
The main focus of the organization is promoting nonviolent solutions through the training and education of individuals, NGOs, and governments. It provides education materials, and sponsors and organizes training and strategy sessions. Specifically the organization:
Sponsors local, national, regional and international seminars on nonviolence;
Offers training programs and develops educational materials;
Provides resources and specialists to groups or governments seeking alternative possibilities for peace;
Prints and disseminates articles, newsletters, reports and undertakes public interest research on nonviolence;
Provides public education through speakers and the media;
Cooperates with other nonviolence, peace and conflict resolution organizations internationally in order to work together toward a common goal.
References
External links
New York Website
Harlem Resource Center
Activism
Peace organizations
Non-profit organizations based in Washington, D.C.
Nonviolence organizations based in the United States
Organizations established in 1989
501(c)(3) organizations
Nonviolence
Nonviolence organizations | https://en.wikipedia.org/wiki/Nonviolence%20International |
Skaland is a village in Senja Municipality in Troms og Finnmark county, Norway. The village is located on the shores of the Bergsfjorden on the northwest side of the island of Senja, about to the southwest of the village of Senjahopen and about southwest of the city of Tromsø. The village of Finnsæter is located about across the fjord to the south. The population (2001) was 236.
The main employer in the area is the graphite factory, Skaland Grafitverk which was founded in 1917. Berg Church is also located in the village. The village was the administrative center of the old Berg Municipality until 1 January 2020 when it was merged into Senja Municipality.
Media gallery
References
Villages in Troms
Populated places of Arctic Norway
Senja | https://en.wikipedia.org/wiki/Skaland |
Senjahopen or Senjehopen is a village in Senja Municipality in Troms og Finnmark county, Norway. Senjahopen is located along the Mefjorden on the northwest part of the large island of Senja, where it is one of the most important fishing villages on the island. Another nearby fishing village is Mefjordvær, which located about to the northwest.
Although Senjahopen is about north of the municipal center of Skaland, the trip took well over an hour to drive, until 2004 when the Geitskartunnelen opened. The new road under the mountains cut about off of the trip between the two villages.
The village has a population (2017) of 305 which gives the village a population density of .
References
Villages in Troms
Populated places of Arctic Norway
Senja | https://en.wikipedia.org/wiki/Senjahopen |
Silsand is a village in Senja Municipality in Troms og Finnmark county, Norway. It is located on the eastern shore of the large island of Senja. The village has a population (2017) of 1,583 which gives the village a population density of .
Silsand is now considered a suburb of the neighboring town of Finnsnes, which is located across the Gisundet strait on the mainland. Before the construction of the Gisund Bridge, Silsand consisted of just a few houses. With the construction of the bridge and the change in rural Norwegian demographics, the population has experienced a rapid increase since the early 1980s. Most of the new inhabitants come from other smaller villages in the Midt-Troms area.
Silsand has three schools: Småslettan skole (1-4th grade), Silsand barneskole (5-7th grade) and Silsand ungdomsskole (8-10th grade). FK Senja, a football club, is also based in Silsand, with their home field in the neighboring village of Laukhella. Storevatnet lake is located just northwest of the town.
References
Villages in Troms
Lenvik
Populated places of Arctic Norway
Senja | https://en.wikipedia.org/wiki/Silsand |
A Gift of Song may refer to:
Music for UNICEF Concert, subtitled A Gift of Song, a benefit concert held in the United Nations General Assembly
A Gift of Song (The Sandpipers album)
See also
Gift of Song, a 1970 album by Judith Durham | https://en.wikipedia.org/wiki/A%20Gift%20of%20Song |
Obersimmental District is one of the 26 administrative districts in the Canton of Bern, Switzerland. Its capital, while having administrative power was the municipality of Zweisimmen.
From 1 January 2010, the district lost its administrative power while being replaced by the Obersimmental-Saanen (administrative district), whose administrative centre is Saanen.
Since 2010, it remains therefore a fully recognised district under the law and the Constitution (Art.3 al.2) of the Canton of Berne.
The district has an area of 334 km² and consisted of 4 municipalities:
External links
Official website of Zweisimmen
References
Former districts of the canton of Bern | https://en.wikipedia.org/wiki/Obersimmental%20District |
Gibostad is a village on the large island of Senja in Senja Municipality in Troms og Finnmark county, Norway. Gibostad is a former trading centre, located about north of the Gisund Bridge. Many of the buildings in the harbour area are about 200 years old. The soil is very fertile and therefore suitable for farming, which is why Senja is also home to an agricultural school at Senja High School. The lake Lysvatnet is located just west of the village.
The village has a population (2017) of 326 which gives the village a population density of .
For a long time, Gibostad was the administrative centre of the old municipality of Lenvik, but the administration was moved to Finnsnes during the 1960s, following the growth of that city. Gibostad is the largest village on northern Senja, located about midway between Botnhamn and Finnsnes, where the strait of Gisundet is narrowest. The village of Bjorelvnes and Lenvik Church lie directly across the strait from Gibostad.
References
External links
Villages in Troms
Populated places of Arctic Norway
Senja | https://en.wikipedia.org/wiki/Gibostad |
Ördög (Ürdüng in Old Hungarian and equivalent to Erlik in Turkic mythology) is a shape-shifting, demonic creature from Hungarian mythology and early Hungarian paganism who controls the dark and evil forces of the world.
After Christianization, it was identified with the devil. It is often said in Hungarian mythology that God (Isten in Hungarian) had help from Ördög when creating the world.
Ördög is often thought to look somewhat like a satyr or faun, a humanoid with the upper torso of a human male and lower portions of a goat; usually pitch-black, with cloven hooves, ram-like horns, a long tail ending in a blade; and he carries a pitchfork. He can also be distinguished by his overly large phallus.
He dwells in the underworld or hell (Pokol in Hungarian), constantly stirring a huge cauldron filled with souls of those who lived in sin (however, it is uncertain whether the underworld was regarded as place of punishment or not in pre-Christian Hungarian mythology, since the naming of it as Pokol developed after Christianization). When he does come to earth, according to some legends, he hides in the walls of victims and makes subtle noises that sound high pitched and even squeaky. In other legends, when he comes to earth, he takes the form of a fox, a dark flame or a Hungarian shepherd with dark, sparkling eyes. It is his habit to make bets with humans to see if they become corrupted. His long-term goal is to collect more human souls (lelkek in Hungarian).
References
External links
Ördög MEK, Magyar néprajz, Mitikus lények
Hungarian legendary creatures
Demons
Shapeshifting | https://en.wikipedia.org/wiki/%C3%96rd%C3%B6g |
The Australian cricket team toured South Africa for cricket matches during the 2005–06 South African cricket season. Australia won the Tests with a 3–0 whitewash, but lost both the limited overs series, the one-off Twenty20 and the five-match ODI, which was concluded with what was described as "the greatest ODI ever".
Squads
T20I series
Only T20I
ODI series
1st ODI
2nd ODI
This was Australia's second worst loss in their history of One Day internationals.
3rd ODI
4th ODI
5th ODI
The 5th One Day International cricket match between South Africa and Australia, played on 12 March 2006 at New Wanderers Stadium, Johannesburg, has been acclaimed by many media commentators as being one of the greatest One Day International matches ever played. The match broke many cricket records, including both the first and the second team innings score of over 400 runs. Australia won the toss and elected to bat first. They scored 434 for 4 off their 50 overs, beating the previous record of 398-5 by Sri Lanka against Kenya in 1996. In reply, South Africa scored 438–9, winning by one wicket with one ball to spare.
Test series
1st Test
As well as gaining his Test match debut, Stuart Clark, in scoring the best bowling figures for both of South Africa's innings, won himself Man of The Match.
2nd Test
3rd Test
References
2006 in South African cricket
2006 in Australian cricket
2005
2005–06 South African cricket season
International cricket competitions in 2005–06 | https://en.wikipedia.org/wiki/Australian%20cricket%20team%20in%20South%20Africa%20in%202005%E2%80%9306 |
Peter Stefan Dyakowski (born April 19, 1984) is a retired Canadian football offensive lineman, who was most recently a member of the Saskatchewan Roughriders of the Canadian Football League (CFL). He played for the Hamilton Tiger-Cats from 2007 to 2016. Dyakowski has also served as Treasurer of the Canadian Football League Players' Association (CFLPA).
Early years
Dyakowski did not start playing football until he entered Grade 10 at Vancouver College. After high school, he signed a national letter of intent to play for Louisiana State Tigers and signed a football scholarship for the Louisiana State University.
In his early years at LSU he was nicknamed "The Mullet" because of his hair style, and captured a national title in 2004. In 2003 and 2004 he was a member of the SEC Academic Honor Roll. Then, as a senior at LSU he received the Southeastern Conference Community Service Team Player of the Week Award and was LSU's nominee for the 2006 Southeastern Conference Football Good Works Team.
He was named to ESPN.com's All Bowl Team and played in the Inta Juice North-South All Star Game following his senior season at LSU.
Professional career
New Orleans Saints
He was not picked by any team in the 2007 NFL draft, but signed a free agent contract with the New Orleans Saints shortly thereafter. Nevertheless he was subsequently released.
Hamilton Tiger-Cats
Dyakowski was drafted by the Hamilton Tiger-Cats in the second round of the 2006 CFL Draft. In 2011 Dyakowski was the Tiger-Cats' nominee for the CFL's Most Outstanding Offensive Lineman Award. In 2012, he was named a CFL Eastern Division All Star and was also named to the CFLPA All-Star Team. In 2013, he was again voted to the CFLPA All-Star Team. On February 16, 2017, the Tiger Cats released Dyakowski. Dyakowski played 10 seasons for the Tiger-Cats, playing in 148 regular season games.
Toronto Argonauts
After being released by the Tiger-Cats Dyakowski signed with the Toronto Argonauts later that same day.
Saskatchewan Roughriders
On May 27, 2017, the Argonauts traded Dyakowski to the Saskatchewan Roughriders in exchange for wide receiver Armanti Edwards. He played in all 18 regular season games, as well as the Riders' playoff games of the 2017 season. Dyakowski was released by the Riders on April 24, 2018.
Politics
In February 2019, Dyakowski was selected to run as the Conservative Party of Canada candidate for the riding of Hamilton Mountain in the 2019 Canadian federal election. Dyakowski vowed to fight for workers rights and to promote the economic revitalization of Canada.
Other activities
In 2012, he was named Canada's Smartest Person by the Canadian Broadcasting Corporation.
Dyakowski appeared on an episode of Jeopardy! broadcast on Tuesday, June 3, 2014, finishing in third place.
Dyakowski attended the same elementary school as Canadian performer and playwright Katherine Cullen, and is the subject of the song "Peter Dyakowski Won" in Stupidhead!, Cullen's autobiographical comedic musical about growing up with dyslexia.
Electoral record
References
External links
Saskatchewan Roughriders bio
Hamilton Tiger-Cats bio
2006 LSU Tigers
LSU Tigers
1984 births
Living people
Hamilton Tiger-Cats players
LSU Tigers football players
Canadian football people from Vancouver
Jeopardy! contestants
Conservative Party of Canada candidates for the Canadian House of Commons
Toronto Argonauts players
Saskatchewan Roughriders players
Players of Canadian football from British Columbia
American football offensive linemen
Canadian football offensive linemen
Canadian sportsperson-politicians
Players of American football from British Columbia
Vancouver College alumni | https://en.wikipedia.org/wiki/Peter%20Dyakowski |
Husøy may refer to:
Places
Husøy, Senja, an island/village off the coast of Senja in Lenvik municipality, Norway
Husøy, Solund, an island in Solund municipality, Norway
Husøy, Træna, the administrative centre of Træna municipality, Norway (also called Husøya)
Husøy, Tønsberg, an island in Tønsberg municipality, Norway
Churches
Husøy Chapel, a chapel in Lenvik municipality, Troms county, Norway
Husøy Church (Solund) (historically known as Husøy Chapel), a church in Solund municipality, Sogn og Fjordane county, Norway
Husøy Church (Tønsberg), a church in Tønsberg municipality, Vestfold county, Norway
People
Inger Lise Husøy, a Norwegian trade unionist and politician
John Andreas Husøy, a Norwegian footballer who plays for Åsane
Kari Husøy, a Norwegian politician | https://en.wikipedia.org/wiki/Hus%C3%B8y |
Parashat Vayikra, VaYikra, Va-yikra, Wayyiqra, or Wayyiqro (—Hebrew for "and He called," the first word in the parashah) is the 24th weekly Torah portion (, parashah) in the annual Jewish cycle of Torah reading and the first in the Book of Leviticus. The parashah lays out the laws of sacrifices (, korbanot). It constitutes Leviticus 1:1–5:26.
The parashah has the most letters and words of any of the weekly Torah portions in the Book of Leviticus (although not the most verses). It is made up of 6,222 Hebrew letters, 1,673 Hebrew words, 111 verses, and 215 lines in a Torah scroll (, Sefer Torah). (Parashat Emor has the most verses of any Torah portion in Leviticus.) Jews read it the 23rd or 24th Sabbath after Simchat Torah, generally in March or early April.
Readings
In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , aliyot.
First reading—Leviticus 1:1–13
In the first reading, God called to Moses from the Tabernacle and told him the laws of the sacrifices. Burnt offerings (, olah) could be bulls, rams or male goats, or turtle doves or pigeons, which the priest burned completely on wood on the altar.
Second reading—Leviticus 1:14–2:6
In the second reading, burnt offerings could also be turtle doves or pigeons, which the priest also burned completely on wood on the altar.
Meal offerings (, minchah) were of choice flour with oil, from which priest would remove a token portion to burn on the altar, and the remainder the priests could eat.
Third reading—Leviticus 2:7–16
In the third reading, meal offering could also be cooked in a pan. Meal offerings could not contain leaven or honey, and had to be seasoned with salt. Meal offerings of first fruits had to be new ears parched with fire, grits of the fresh grain.
Fourth reading—Leviticus 3:1–17
In the fourth reading, sacrifices of well-being (, shelamim) could be male or female cattle, sheep, or goats, from which the priest would dash the blood on the sides of the altar and burn the fat around the entrails, the kidneys, and the protuberance on the liver on the altar.
Fifth reading—Leviticus 4:1–26
In the fifth reading, sin offerings (, chatat) for unwitting sin by the High Priest or the community required sacrificing a bull, sprinkling its blood in the Tent of Meeting, burning on the altar the fat around the entrails, the kidneys, and the protuberance on the liver, and burning the rest of the bull on an ash heap outside the camp. Guilt offerings for unwitting sin by a chieftain required sacrificing a male goat, putting some of its blood on the horns of the altar, and burning its fat.
Sixth reading—Leviticus 4:27–5:10
In the sixth reading, guilt offerings for unwitting sin by a lay person required sacrificing a female goat, putting some of its blood on the horns of the altar, and burning its fat. Sin offerings were required for cases when a person:
was able to testify but did not give information,
touched any unclean thing,
touched human uncleanness, or
uttered an oath and forgot.
In such cases, the person had to confess and sacrifice a female sheep or goat; or if the person could not afford a sheep, two turtledoves or two pigeons.
Seventh reading—Leviticus 5:11–26
In the seventh reading, if a person could not afford two turtledoves or pigeons, then the person was to bring flour for a sin offering to the priest, and the priest would take a handful of it and make it smoke on the altar, and thereby make atonement.
Guilt offerings (, asham) were required when a person was unwittingly remiss about any sacred thing. In such cases, the person had to sacrifice a ram and make restitution plus 20 percent to the priest. Similarly, guilt offerings were required when a person dealt deceitfully in the matter of a deposit or a pledge, through robbery, by fraud, or by finding something lost and lying about it. In such cases, the person had to sacrifice a ram and make restitution plus 20 percent to the victim.
Readings according to the triennial cycle
Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:
In inner-Biblical interpretation
The parashah has parallels or is discussed in these Biblical sources:
Leviticus chapter 1–7
In Psalm 50, God clarifies the purpose of sacrifices. God states that correct sacrifice was not the taking of a bull out of the sacrificer's house, nor the taking of a goat out of the sacrificer's fold, to convey to God, for every animal was already God's possession. The sacrificer was not to think of the sacrifice as food for God, for God neither hungers nor eats. Rather, the worshiper was to offer to God the sacrifice of thanksgiving and call upon God in times of trouble, and thus God would deliver the worshiper and the worshiper would honor God.
Psalm 107 enumerates four occasions on which a thank offering (, zivchei todah), as described in Leviticus 7:12–15 (referring to a , zevach todah) would be appropriate: (1) passage through the desert, (2) release from prison, (3) recovery from serious disease, and (4) surviving a storm at sea.
The Hebrew Bible reports several instances of sacrifices before God explicitly called for them in Leviticus 1–7. While Leviticus 1:3–17 and Leviticus 6:1–6 set out the procedure for the burnt offering (, olah), before then, Genesis 8:20 reports that Noah offered burnt offerings (, olot) of every clean beast and bird on an altar after the waters of the Flood subsided. The story of the Binding of Isaac includes three references to the burnt offering (, olah). In Genesis 22:2, God told Abraham to take Isaac and offer him as a burnt offering (, olah). Genesis 22:3 then reports that Abraham rose early in the morning and split the wood for the burnt offering (, olah). And after the angel of the Lord averted Isaac's sacrifice, Genesis 22:13 reports that Abraham lifted up his eyes and saw a ram caught in a thicket, and Abraham then offered the ram as a burnt offering (, olah) instead of his son. Exodus 10:25 reports that Moses pressed Pharaoh for Pharaoh to give the Israelites "sacrifices and burnt offerings" (, zevachim v'olot) to offer to God. And Exodus 18:12 reports that after Jethro heard all that God did to Pharaoh and the Egyptians, Jethro offered a burnt offering and sacrifices (, olah uzevachim) to God.
While Leviticus 2 and 6:7–16 set out the procedure for the meal offering (, minchah), before then, in Genesis 4:3, Cain brought an offering (, minchah) of the fruit of the ground. And then Genesis 4:4–5 reports that God had respect for Abel and his offering (, minchato), but for Cain and his offering (, minchato), God had no respect.
And while Numbers 15:4–9 indicates that one bringing an animal sacrifice needed also to bring a drink offering (, nesech), before then, in Genesis 35:14, Jacob poured out a drink offering (, nesech) at Bethel.
More generally, the Hebrew Bible addressed "sacrifices" (, zevachim) generically in connection with Jacob and Moses. After Jacob and Laban reconciled, Genesis 31:54 reports that Jacob offered a sacrifice (, zevach) on the mountain and shared a meal with his kinsmen. And after Jacob learned that Joseph was still alive in Egypt, Genesis 46:1 reports that Jacob journeyed to Beersheba and offered sacrifices (, zevachim) to the God of his father Isaac. And Moses and Aaron argued repeatedly with Pharaoh over their request to go three days' journey into the wilderness and sacrifice (, venizbechah) to God.
The Hebrew Bible also includes several ambiguous reports in which Abraham or Isaac built or returned to an altar and "called upon the name of the Lord." In these cases, the text implies but does not explicitly state that the Patriarch offered a sacrifice. And at God's request, Abraham conducted an unusual sacrifice at the Covenant between the Pieces () in Genesis 15:9–21.
Leviticus chapter 5
The Rabbis read Leviticus 5:21–26 together with Numbers 5:6–8 as related passages. Leviticus 5:21–26 deals with those who sin and commit a trespass against God by dealing falsely with their neighbors in the matter of a deposit, pledge, robbery, other oppression of their neighbors, or the finding of lost property, and swear to a lie. Leviticus 5:23–24 provides that the offender must immediately restore in full to the victim the property at issue and shall add an additional fifth part. And Leviticus 5:25–26 requires the offender to bring to the priest an unblemished ram for a guilt offering, and the priest shall make atonement for the offender before God, and the offender shall be forgiven. Numbers 5:6–7 directs that when people commit any sin against God, then they shall confess and make restitution in full to the victim and add a fifth part. And Numbers 5:8 provides that if the victim has no heir to whom restitution may be made, the offender must make restitution to the priest, in addition to the ram of atonement.
In classical rabbinic interpretation
The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:
Leviticus chapter 1
Leviticus Rabbah reports that Rav Assi said that young children began their Torah studies with Leviticus and not with Genesis because young children are pure, and the sacrifices explained in Leviticus are pure, so the pure studied the pure.
A Midrash noted that the section recounting the setting up of the Tabernacle in Exodus 38:21–40:38, in which, beginning with Exodus 39:1, nearly every paragraph concludes, "Even as the Lord commanded Moses," is followed by Leviticus 1:1: "And the Lord called to Moses." The Midrash compared this to the case of a king who commanded his servant to build him a palace. On everything the servant built, he wrote the name of the king. The servant wrote the name of the king on the walls, the pillars, and the roof beams. After some time the king entered the palace, and on everything he saw he found his name. The king thought that the servant had done him all this honor, and yet the servant remained outside. So the king had called that the servant might come right in. So, too, when God directed Moses to make God a Tabernacle, Moses wrote on everything he made "Even as the Lord commanded Moses." God thought that Moses had done God all this honor, and yet Moses remained outside. So God call Moses so that he might enter the innermost part of the Tabernacle. Therefore, Leviticus 1:1 reports, "And the Lord called to Moses." Rabbi Samuel bar Nahman said in the name of Rabbi Nathan that "as the Lord commanded" is written 18 times in the section recounting the setting up of the Tabernacle in Parashat Pekudei, corresponding to the 18 vertebrae of the spinal column. Likewise, the Sages instituted 18 benedictions of the Amidah prayer, corresponding to the 18 mentions of the Divine Name in the reading of the Shema, and also in Psalm 29. Rabbi Hiyya bar Abba taught that the 18 times "command" are counted only from Exodus 38:23, "And with him was Oholiab, the son of Ahisamach of the tribe of Dan," until the end of the Book of Exodus.
Tractate Zevachim in the Mishnah, Tosefta, and Babylonian Talmud interpreted the law of animal sacrifices in Leviticus 1–5. The Mishnah taught that a sacrifice was slaughtered for the sake of six things: (1) for the sake of the sacrifice for which it was consecrated, (2) for the sake of the offerer, (3) for the sake of the Divine Name, (4) for the sake of the altar fires, (5) for the sake of an aroma, and (6) for the sake of pleasing God, and a sin offering and a guilt offering for the sake of sin. Rabbi Jose taught that even if the offerer did not have any of these purposes at heart, the offering was valid, because it was a regulation of the court, since the intention was determined only by the priest who performed the service.
A Midrash taught that if people repent, it is accounted as if they had gone up to Jerusalem, built the Temple and the altars, and offered all the sacrifices ordained in the Torah. Rabbi Aha said in the name of Rabbi Hanina ben Pappa that God accounts studying the sacrifices as equivalent to offering them. Rav Huna taught that God said that engaging in the study of Mishnah is as if one were offering up sacrifices. Samuel taught that God said that engaging in the study of the law is as if one were building the Temple. And the Avot of Rabbi Natan taught that God loves Torah study more than sacrifice.
Rabbi Ammi taught that Abraham asked God if Israel would come to sin, would God punish them as God punished the generation of the Flood and the generation of the Tower of Babel. God answered that God would not. Abraham then asked God in Genesis 15:8: "How shall I know?" God replied in Genesis 15:9: "Take Me a heifer of three years old . . ." (indicating that Israel would obtain forgiveness through sacrifices). Abraham then asked God what Israel would do when the Temple would no longer exist. God replied that whenever Jews read the Biblical text dealing with sacrifices, God would reckon it as if they were bringing an offering, and forgive all their iniquities.
The Gemara taught that when Rav Sheshet fasted, on concluding his prayer, he added a prayer that God knew that when the Temple still stood, if people sinned, they used to bring sacrifices (pursuant to Leviticus 4:27–35 and 7:2–5), and though they offered only the animal's fat and blood, atonement was granted. Rav Sheshet continued that he had fasted and his fat and blood had diminished, so he asked that it be God's will to account Rav Sheshet fat and blood that had been diminished as if he had offered them on the Altar.
Rabbi Isaac declared that prayer is greater than sacrifice.
The Avot of Rabbi Natan taught that as Rabban Joḥanan ben Zakai and Rabbi Joshua were leaving Jerusalem, Rabbi Joshua expressed sorrow that the place where the Israelites had atoned for their iniquities had been destroyed. But Rabban Joḥanan ben Zakai told him not to grieve, for we have in acts of loving-kindness another atonement as effective as sacrifice at the Temple, as Hosea 6:6 says, "For I desire mercy, and not sacrifice."
Rabbi Leazar ben Menahem taught that the opening words of Leviticus 1:1, "And the Lord called," indicated God's proximity to Moses. Rabbi Leazar taught that the words of Proverbs 15:29, "The Lord is far from the wicked," refer to the prophets of other nations. But the continuation of Proverbs 15:29, "He hears the prayer of the righteous," refers to the prophets of Israel. God appears to nations other that Israel only as one who comes from a distance, as Isaiah 39:3 says, "They came from a far country to me." But in connection with the prophets of Israel, Genesis 18:1 says, "And the Lord appeared," and Leviticus 1:1 says, "And the Lord called," implying from the immediate vicinity. Rabbi Haninah compared the difference between the prophets of Israel and the prophets of other nations to a king who was with his friend in a chamber (separated by a curtain). Whenever the king desired to speak to his friend, he folded up the curtain and spoke to him. (But God speaks to the prophets of other nations without folding back the curtain.) The Rabbis compared it to a king who has a wife and a concubine; to his wife he goes openly, but to his concubine he repairs with stealth. Similarly, God appears to non-Jews only at night, as Numbers 22:20 says, "And God came to Balaam at night," and Genesis 31:24 says, "And God came to Laban the Aramean in a dream of the night."
The Sifra cited Leviticus 1:1 along with Exodus 3:4 for the proposition that whenever God spoke to Moses, God first called out to him. And the Sifra deduced from God's calling "to him" in Leviticus 1:1 that God meant to speak to Moses alone, to the exclusion of even Aaron. Rabbi Judah ben Betera noted that God spoke to Moses and Aaron together in 13 passages, and to Moses alone in 13 passages, teaching that in these latter passages, Moses was then to inform Aaron. And Rabbi Jose the Galilean deduced from the use of "at the tent of meeting" in Leviticus 1:1 that every time that God spoke to Moses at the tent of meeting, God spoke to Moses alone, to the exclusion of Aaron. Rabbi Tanḥum ben Ḥanilai found in God's calling to Moses alone in Leviticus 1:1 proof that a burden that is too heavy for 600,000—hearing the voice of God (see [[Book of Deuteronomy|Deuteronomy|5:22)—can nonetheless be light for one. And the Sifra also deduced from Leviticus 1:1 that God's voice, perhaps because it was subdued, resonated only within the tent itself.
Rabbi Tanḥuma said in the name of Rabbi Joshua ben Korchah that Leviticus 1:1 demonstrated that out of the 10 different names that Scripture applied to Moses, God always addressed Moses by his given name.
The Sifra taught that the term "any man" (, adam) in Leviticus 1:2 encompassed converts. But the term "of you" excluded apostates.
Rabbi Judah read Leviticus 1:2, "Speak to the children (, benei) of Israel," to mean that the "sons" (, benei) of Israel could lay hands (, smichah) on a sacrifice before it was offered, but not the “daughters” (, benot) of Israel. Rabbi Jose and Rabbi Simeon, however, disagreed, teaching that women also could lay hands on sacrifices. Abaye taught that a Baraita followed Rabbi Jose and Rabbi Simeon when it taught that both women and children can blow the shofar on Rosh Hashanah.
The Jerusalem Talmud read the apparently superfluous clause "and say to them" in Leviticus 1:2 to teach that the obligation to bring offerings applied to slaves as much as to free persons.
Rabbi Simeon ben Yoḥai taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart.
The Mishnah taught that the burnt offering was an offering of the most sacred order. It was consumed in its entirety, with the exception of its hide, by the fire of the altar.
The Mishnah deduced from Leviticus 1:3 that the offerer only effected atonement if the offerer brought the offering voluntarily, but if the offerer pledged to bring a burnt offering, the Mishnah taught that they compelled the offerer to state that the offering was voluntary. The Rabbis in a Baraita read the words "he shall offer it" in Leviticus 1:3 to teach that the congregation needed to compel the offerer to fulfill the offerer's obligation. And the Mishnah taught that the intention of the priest conducting the sacrifice determined whether the offering would prove valid.
A Tanna recited before Rabbi Isaac bar Abba the words of Leviticus 9:16, "And he presented the burnt offering; and offered it according to the ordinance," which refer to the obligatory burnt offering that Leviticus 9:2 required Aaron to bring on the eighth day of his consecration. The Tanna reasoned that by saying "according to the ordinance," Leviticus 9:16 referred to the rules that Leviticus 1:3–9 applied to voluntary burnt offerings, and thus taught that those rules also applied to obligatory burnt offerings. The Tanna concluded that as Leviticus 1:4 required laying on of hands for voluntary burnt offerings, the law also required laying on of hands for obligatory burnt offerings.
The Gemara interpreted the requirement of Leviticus 1:5 that the priest "dash the blood round about against the altar" to teach that the priest threw the blood against two opposing corners of the altar, thus hitting all four sides of the altar and satisfying the requirement to dash the altar "round about."
Rabbi Eliezer (or some say Rabbi Eliezer ben Jacob) taught that Nadab and Abihu died in Leviticus 10:2 only because they gave a legal decision interpreting Leviticus 1:7 in the presence of their Master Moses. Even though Leviticus 9:24 reports that "fire came forth from before the Lord and consumed the burnt offering and the fat on the altar," Nadab and Abihu deduced from the command of Leviticus 1:7 that "the sons of Aaron the priest shall put fire upon the altar" that the priests still had a religious duty to bring some ordinary fire to the altar, as well.
The Mishnah noted that Leviticus 1:9; 1:17; and 2:9 each use the same words, "an offering made by fire, of a sweet savor to the Lord," whether to describe the burnt offering of a beast, a bird offering, or even a meal offering. (And Leviticus 5:7; 5:11; 12:8; and 14:21–22 provided that people of lesser means could bring less-expensive offerings.) The Mishnah deduced from this that one who sacrificed much and one who sacrificed little attained equal merit, so long as the donors directed their hearts to Heaven. Rabbi Zera taught that Ecclesiastes 5:11 provided a Scriptural proof for this when it says, "Sweet is the sleep of a serving man, whether he eat little or much." Rav Adda bar Ahavah taught that Ecclesiastes 5:10 provided a Scriptural proof for this when it says, "When goods increase, they are increased who eat them; and what advantage is there to the owner thereof." Rabbi Simeon ben Azzai taught that Scripture says of a large ox, "An offering made by fire of a sweet savor"; of a small bird, "An offering made by fire of a sweet savor"; and of a meal offering, "An offering made by fire of a sweet savor." Rabbi Simeon ben Azzai thus taught that Scripture uses the same expression each time to teach that it is the same whether people offered much or little, so long as they directed their hearts to Heaven. And Rabbi Isaac asked why the meal offering was distinguished in that Leviticus 2:1 uses the word "soul" (, nefesh) to refer to the donor of a meal offering, instead of the usual "man" (, adam, in Leviticus 1:2, or , ish, in Leviticus 7:8) used in connection with other sacrifices. Rabbi Isaac taught that Leviticus 2:1 uses the word "soul" (, nefesh) because God noted that the one who usually brought a meal offering was a poor man, and God accounted it as if the poor man had offered his own soul.
Similarly, Leviticus Rabbah reports that Rabbi Joshua of Siknin taught in the name of Rabbi Levi that God tried to accommodate the Israelites’ financial condition, as God told them that whoever had become liable to bring a sacrifice should bring from the herd, as Leviticus 1:3 says, "If his offering be a burnt offering of the herd." But if the offerer could not afford a sacrifice from the herd, then the offerer could bring a lamb, as Leviticus 4:32 says, "And if he bring a lamb . . . ." If the offerer could not afford to bring a lamb, then the offerer could bring a goat, as Leviticus 3:12 says, "And if his offering be a goat." If the offerer could not afford to bring a goat, then the offerer could bring a bird, as Leviticus 1:14 says, "And if his offering . . . be . . . of fowls." If the offerer could not afford to bring a bird, then the offerer could bring fine flour, as Leviticus 2:1 says, "fine flour for a meal offering." Other offerings could not be offered in halves, but this one was to be offered in halves, as Leviticus 6:12 says, "half thereof in the morning, and half thereof in the evening." And Scripture accounted one who offered it as if offering a sacrifice from one end of the world to the other, as Malachi 1:11 says, "For from the rising of the sun even to the going down of the same, My name is great among the nations; and in every place offerings are presented to My name, even a pure meal offering."
The Mishnah taught that the priest's obligation in Leviticus 1:9 to offer the fats and other sacrificial pieces persisted until dawn.
The Sifra deduced from Leviticus 1:10 that God occasionally began freestanding statements to Moses so as to allow Moses a pause to collect his thoughts. The Sifra generalized from this example that it was all the more appropriate for ordinary people to speak deliberately in conversation with other people.
Tractate Kinnim in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in Leviticus 1:14, 5:7, 12:6–8, 14:22, and 15:29; and Numbers 6:10.
Leviticus chapter 2
Tractate Menachot in the Mishnah, Tosefta, and Talmud interpreted the law of meal offerings in Leviticus 2.
Rabbi Shimon ben Lakish (Resh Lakish) noted that Scripture uses the word "covenant" with regard to salt in Leviticus 2:13, "The salt of the covenant with your God should not be excluded from your meal offering; with all your sacrifices you must offer salt," and with regard to afflictions in Deuteronomy 28:69, “These are the words of the covenant.” Rabbi Shimon taught that just as, in the covenant mentioned with regard to salt, the salt sweetens the taste of the meal and renders it edible, so too in the covenant mentioned with regard to suffering, suffering cleanses a person's transgressions, purifying a person for a more sublime existence.
Leviticus chapter 3
The Gemara deduced from the words "And if his offering be a sacrifice of peace offerings" in Leviticus 3:1 that for an offering to be effective, one needed to slaughter the sacrifice for the sake of its being a peace offering.
Rabbi Judah taught that whoever brought a peace offering brought peace to the world. Rabbi Simeon taught that they are called "peace offerings" because all are at peace, each sharing in them. The blood and the limbs were for the altar, the breast and the thigh for the priests, and the hide and the meat for the owner.
Rabbi Simeon interpreted the term "peace offering" (, shelamim) in Leviticus 3:1 and after to indicate that a person could bring the offering only when "whole" (, shalem), and thus not when one was in the first stage of mourning after the death of a close relative.
Interpreting the words "And he shall . . . kill it at the door of the tent of meeting" in Leviticus 3:2, Rav Judah deduced in the name of Samuel that the priest had to kill the sacrifice when the gate was open, not when the gate was closed, and thus that peace offerings slain before the doors of the Temple were opened were invalid.
The Mishnah taught that because the peace offering was a sacrifice of lesser sanctity, it could be slain in any part of the Temple court. The Rabbis taught in a Baraita that the Mishnah's rule could be derived from the words "And he shall . . . kill it at the door of the tent of meeting" in Leviticus 3:2, "And he shall . . . kill it before the tent of meeting" in Leviticus 3:8, and "And he shall . . . kill it before the tent of meeting" in Leviticus 3:13. The three verses taken together taught that all sides of the Temple court were fit for performing sacrifices of lesser sanctity.
The Gemara deduced from the words "And the priest shall make it smoke" in Leviticus 3:11 that the priest must not mix portions of one sacrifice with those of another. And the Gemara cited a Baraita to interpret the words "And the priest shall make them smoke" Leviticus 3:16 to teach that the priest had to burn all the sacrificed parts of an offering at the same time.
A Midrash interpreted Psalm 146:7, "The Lord lets loose the prisoners," to read, "The Lord permits the forbidden," and thus to teach that what God forbade in one case, God permitted in another. Thus, God forbade the abdominal fat of cattle in Leviticus 3:3, but permitted it in the case of beasts. God forbade consuming the sciatic nerve in animals (in Genesis 32:33) but permitted it in fowl. God forbade eating meat without ritual slaughter (in Leviticus 17:1–4) but permitted it for fish. Similarly, Rabbi Abba and Rabbi Jonathan in the name of Rabbi Levi taught that God permitted more things than God forbade. For example, God counterbalanced the prohibition of pork (in Leviticus 11:7 and Deuteronomy 14:7–8) by permitting mullet (which some say tastes like pork).
Leviticus 3:16–17 reserved for God all animal fat and blood. The Gemara recounted that when Rabbi Sheshet would fast, he would pray: “Master of the Universe, it is revealed before You that when the Temple is standing, one sins and offers a sacrifice. And although only its fat and blood were offered from that sacrifice on the altar, [the offerer’s] transgression is atoned for. And now, I sat in observance of a fast and my fat and blood diminished. May it be Your will that my fat and blood that diminished be considered as if I offered a sacrifice before You on the altar, and may I find favor in Your eyes.”
The Sages taught that one may trust butchers to remove the fat that Leviticus 3:17 and 7:23 forbids.
Leviticus chapter 4
Reading Leviticus 4:3–21, the Mishnah noted that the person who burned the bull (as well as the person who led away the scapegoat pursuant to Leviticus 16:7–10 and 26, the person who burned the bull burned pursuant to Leviticus 16:27, and the person who burned the red cow pursuant to Numbers 19:8) rendered unclean the clothes worn while so doing. But the bull (as well as the scapegoat, the other bull, and the red cow) did not itself render unclean clothes with which it came in contact. The Mishnah imagined the clothing saying to the person: "Those that render you unclean do not render me unclean, but you render me unclean."
Tractate Horayot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the High Priest's bull in Leviticus 4:1–12, the bull for a communal error in Leviticus 4:13–21, the goat of the Nasi (Hebrew title) in Leviticus 4:22–26, and the sin offerings in Leviticus 4:27–5:12, and 5:17–19.
The Rabbis interpreted the words, "If any one shall sin through error," in Leviticus 4:2 to apply to inadvertent transgressions.
The Mishnah taught that 36 transgressions warranted excision ("the soul shall be cut off," , nichretah ha-nefesh) if committed intentionally, and warranted bringing of a sin offering (, chatat), as in Leviticus 4:2, if committed inadvertently: when a man has intercourse with (1) his mother, (2) his father's wife, (3) his daughter-in-law, (4) another man, or (5) an animal; (6) when a woman has intercourse with an animal; when a man has intercourse with (7) a
woman and her daughter, (8) a married woman, (9) his sister, (10) his father's sister, (11) his mother's sister, (12) his wife's sister, (13) his brother's wife, (14) the wife of his father's brother, or (15) a menstruating woman; when one (16) blasphemes, (17) serves idols, (18) dedicates children to Molech, (19) has a familiar spirit, (20) desecrates the Sabbath, (21) eats of sacrificial food while unclean, (22) enters the precincts of the Temple in an unclean state, eats (23) forbidden fat, (24) blood, (25) remnant, or (26) refuse, (27) slaughters or (28) offers up a consecrated animal outside the Temple precincts, (29) eats anything leavened on Passover, (30) eats or (31) works on Yom Kippur, compounds sacred (32) anointing oil or (33) incense, (34) uses sacred anointing oil improperly, or transgresses the laws of (35) the Passover offering or (36) circumcision.
Reading Genesis 15:9, "And He said to him: 'Take me a heifer of three years old (, meshuleshet), a she-goat of three years old (, meshuleshet), and a ram of three years old (, meshulash),'" a Midrash read , meshuleshet, to mean "three-fold" or "three kinds," indicating sacrifices for three different purposes. The Midrash deduced that God thus showed Abraham three kinds of bullocks, three kinds of goats, and three kinds of rams that Abraham's descendants would need to sacrifice. The three kinds of bullocks were: (1) the bullock that Leviticus 16:3–19 would require the Israelites to sacrifice on the Day of Atonement (, Yom Kippur), (2) the bullock that Leviticus 4:13–21 would require the Israelites to bring on account of unwitting transgression of the law, and (3) the heifer whose neck Deuteronomy 21:1–9 would require the Israelites to break. The three kinds of goats were: (1) the goats that Numbers 28:16–29:39 would require the Israelites to sacrifice on festivals, (2) the goats that Numbers 28:11–15 would require the Israelites to sacrifice on the New Moon (, Rosh Chodesh), and (3) the goat that Leviticus 4:27–31 would require an individual to bring. The three kinds of rams were: (1) the guilt offering of certain obligation that Leviticus 5:25, for example, would require one who committed a trespass to bring, (2) the guilt offering of doubt to which one would be liable when in doubt whether one had committed a transgression, and (3) the lamb to be brought by an individual. Rabbi Simeon ben Yoḥai said that God showed Abraham all the atoning sacrifices except for the tenth of an ephah of fine meal in Leviticus 5:11. The Rabbis said that God showed Abraham the tenth of an ephah as well, for Genesis 15:10 says "all these (, eleh)," just as Leviticus 2:8 says, "And you shall bring the meal offering that is made of these things (, me-eleh)," and the use of "these" in both verses hints that both verses refer to the same thing. And reading Genesis 15:10, "But the bird divided he not," the Midrash deduced that God intimated to Abraham that the bird burnt offering would be divided, but the bird sin offering (which the dove and young pigeon symbolized) would not be divided.
Reading Leviticus 4:22, "When (, asher) a ruler (, nasi) sins," Rabban Joḥanan ben Zakai said, "Happy (, ashrei) is the generation whose leader (, nasi) is strong enough to admit having sinned!"
The Mishnah taught that bringing the sin offering (, chatat) of Leviticus 4:27–35 atoned for sin.
Leviticus chapter 5
Rabbi Joshua of Siknin taught in the name of Rabbi Levi that Leviticus 5 uses the word "soul" (, nefesh) six times, corresponding to the six days of Creation. God said to the soul that all that God created in the six days of creation God created for the sake of the soul, and then the soul went and sinned! And thus, Leviticus 5:1 begins, "When a soul sins . . . ."
Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in Exodus 20:7, Leviticus 5:1–10 and 19:12, Numbers 30:2–17, and Deuteronomy 23:24.
The Mishnah supposed that a witness, after having been cautioned about the grave responsibility of being a witness, would think that the witness should just avoid the trouble of testifying. The Mishnah taught that this is why Leviticus 5:1 says, "And he witnessed or saw or knew, if didn't say anything, he bears the sin." (And thus the witness must testify.)
The Mishnah (following Leviticus 5:7–8) taught that a sin offering of a bird preceded a burnt offering of a bird; and the priest also dedicated them in that order. Rabbi Eliezer taught that wherever an offerer (because of poverty) substituted for an animal sin offering the offering of two birds (one of which was for a sin offering and the other for a burnt offering), the priest sacrificed the bird sin offering before the bird burnt offering (as Leviticus 5:7–8 instructs). But in the case of a woman after childbirth discussed in Leviticus 12:8 (where a poor new mother could substitute for an animal burnt offering two birds, one for a sin offering and the other for a burnt offering), the bird burnt offering took precedence over the bird sin offering. Wherever the offering came on account of sin, the sin offering took precedence. But here (in the case of a woman after childbirth, where the sin offering was not on account of sin) the burnt offering took precedence. And wherever both birds came instead of one animal sin offering, the sin offering took precedence. But here (in the case of a woman after childbirth) they did not both come on account of a sin offering (for in poverty she substituted a bird burnt offering for an animal burnt offering, as Leviticus 12:6–7 required her to bring a bird sin offering in any case), the burnt offering took precedence. (The Gemara asked whether this contradicted the Mishnah, which taught that a bird sin offering took precedence over an animal burnt offering, whereas here she brought the animal burnt offering before the bird sin offering.) Rava taught that Leviticus 12:6–7 merely accorded the bird burnt offering precedence in the mentioning. (Thus, some read Rava to teach that Leviticus 12:6–8 lets the reader read first about the burnt offering, but in fact the priest sacrificed the sin offering first. Others read Rava to teach that one first dedicated the animal or bird for the burnt offering and then dedicated the bird for the sin offering, but in fact the priest sacrificed the sin offering first.)
A Midrash deduced from the instructions in Leviticus 5:11–13 for the poor person to bring meal offerings that God valued the poor person's offering.
Chapter 9 of Tractate Bava Kamma in the Mishnah and Babylonian Talmud and chapters 9 and 10 in the Tosefta interpreted the laws of restitution in Leviticus 5:21–26 together with Numbers 5:6–8.
The Mishnah taught that if one stole from another something worth a perutah (the minimum amount of significant value) and the thief nonetheless swore that the thief did not do so, the thief was obliged to take restitution to the victim even if the thief needed to go as far as Media (in what is now Iran). The thief could not give restitution to the victim's son or agent, but the thief could give it to an agent of the court. If the victim died, the thief had to restore it to the victim's heirs.
The Mishnah taught that if the thief paid back the principal to the victim but did not pay the additional fifth required by Leviticus 5:24; or if the victim excused the thief the principal but not the fifth; or the victim excused the thief both the principal and the fifth, except for something less than the value of a perutah remaining of the principal, then the thief would not have to go after the victim to repay the victim. (The Mishnah did not consider the payment of the fifth as an essential condition of atonement.) If, however, the thief paid the victim the fifth but not the principal; or the victim excused the thief the fifth but not the principal; or even where the victim excused the thief for both, except for something more than the value of a perutah remaining of the principal, then the thief would have to convey it personally to the victim (even as far as Media).
The Mishnah taught that if the thief paid the principal back to the victim and took an oath falsely that the thief had paid the fifth required by Leviticus 5:24, the thief would have to pay the victim an additional fifth of the fifth and so on until the principal of the last fifth about which the thief swore was reduced to less than the value of a perutah.
The Mishnah taught that the rules of restitution also applied to the case of a deposit, as Leviticus 5:21–22 says: “In that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or has deceived his neighbor, or has found that which was lost and lies concerning it and swears falsely.” The custodian had to pay the principal and the fifth required by Leviticus 5:24 and bring a trespass offering as required by Leviticus 5:25. If the depositor asked where the thing deposited was, and an unpaid custodian replied that it was lost, and the depositor then imposed an oath on the custodian, and the custodian swore that the deposit was lost, if witnesses then testified that the custodian consumed the thing deposited, then the custodian had to repay the principal. If the custodian confessed, the custodian had to pay the principal together with a fifth and bring a trespass offering, as required by Leviticus 5:21–24. If, however, the depositor asked where the thing deposited was, and the custodian replied that it was stolen, and the depositor then imposed an oath on the custodian, and the custodian swore that the someone else took the thing deposited, if witnesses testified that the custodian stole it, then the custodian had to repay double as required by Exodus 22:8. But if the custodian confessed on the custodian's own accord, then the custodian had to repay the principal together with a fifth and bring a trespass offering, as required by Leviticus 5:21–24.
The Mishnah taught that if one stole from one's father and, when charged by the father, denied it on oath, and the father then died before the child confessed to the father's heirs, then the child would have to repay the principal and a fifth to the father's other children or to the father's brothers (the child's uncles) if the child had no siblings. But if the child was unwilling to forfeit the child's share in the payment that child had to make, or if the child had no resources, then the child was to borrow the amount from others and perform the duty of restoration to the heirs, and the creditors could subsequently come and demand to be paid the portion that would by law have belonged to the child as heir.
The Mishnah interpreted the requirements of Numbers 5:8 regarding restitution where the victim died without kin to apply as well to where a proselyte victim died. The wrongdoer would have to pay the priests the principal plus 20 percent and bring a trespass offering to the altar. If the wrongdoer died bringing the money and the offering to Jerusalem, the money was to go to the wrongdoer's heirs, and the offering was to be kept on the pasture until it became blemished, when it was to be sold and the proceeds were to go to the fund for freewill offerings. But if the wrongdoer had already given the money to the priest and then died, the heirs could not retrieve the funds, for Numbers 5:10 provides that "whatever any man gives to the priest shall be his."
The Mishnah taught that an offering that was more sacred than another preceded the other offering. If there was blood of a sin offering and blood of a burnt offering to be presented, the blood of the sin offering preceded the blood of the burnt offering, because it effected atonement for severe transgressions punishable by extirpation. If there were portions of a burnt offering and portions of a sin offering to be burned on the altar, the burning of the portions of the burnt offering preceded the portions of the sin offering, because the burnt offering was entirely burned in the flames on the altar, while only part of the sin offering was burned. Similarly, although both effect atonement, a sin offering preceded a guilt offering, because its blood was placed on the four corners of the altar and the remnants of its blood were poured on the base of the altar, while the blood of the guilt offering was sprinkled on only two corners of the altar. A guilt offering preceded a thank offering and the Nazirite’s ram, as it was an offering of the most sacred order, and the others were offerings of lesser sanctity. A thank offering and a Nazirite’s ram preceded a peace offering, as they were eaten in one day, like offerings of the most sacred order, while a peace offering was eaten for two days, and the thank offering and Nazirite’s ram required loaves to be brought with them. Sacrifice of the peace offering preceded sacrifice of the firstborn offering, as the peace offering required placing the blood on the altar, placing hands on the head of the offering, libations, and the waving of the breast and the thigh by the priest and the owner, none of which was required for the firstborn offering.
In medieval Jewish interpretation
The parashah is discussed in these medieval Jewish sources:
Leviticus chapters 1–7
Maimonides and Nachmanides differed about the reason for the sacrificial system. Maimonides wrote that the reason for the offerings was because when the Israelites lived in Egypt and Chaldea, the Egyptians worshipped sheep and the Chaldeans worshipped demons in the form of goats. And people in India never slaughter cattle. Thus, God commanded the Israelites to slaughter cattle, sheep, and goats to God, so that worshipers of the other lands would know that God required the very act that they considered to be the utmost sin, and through that act God would forgive Israel's sins. God thus intended to cure the people of the other nations of false beliefs, which Maimonides characterized as diseases of the soul, for diseases are healed by medicines that are antithetical to the diseases.
Maimonides taught that God instituted the practice of sacrifices as a transitional step to wean the Israelites from the worship of the times and move them toward prayer as the primary means of worship. Maimonides noted that in nature, God created animals that develop gradually. For example, when a mammal is born, it is extremely tender, and cannot eat dry food, so God provided breasts that yield milk to feed the young animal, until it can eat dry food. Similarly, Maimonides taught, God instituted many laws as temporary measures, as it would have been impossible for the Israelites to suddenly discontinue everything to which they had become accustomed. So God sent Moses to make the Israelites (in the words of Exodus 19:6) "a kingdom of priests and a holy nation." But the general custom of worship in those days was sacrificing animals in temples that contained idols. So God did not command the Israelites to give up those manners of service, but allowed them to continue. God transferred to God's service what had formerly served as a worship of idols, and commanded the Israelites to serve God in the same manner—namely, to build to a Sanctuary (Exodus 25:8), to erect the altar to God's name (Exodus 20:21), to offer sacrifices to God (Leviticus 1:2), to bow down to God, and to burn incense before God. God forbad doing any of these things to any other being and selected priests for the service in the Temple in Exodus 28:41. By this Divine plan, God blotted out the traces of idolatry, and established the great principle of the Existence and Unity of God. But the sacrificial service, Maimonides taught, was not the primary object of God's commandments about sacrifice; rather, supplications, prayers, and similar kinds of worship are nearer to the primary object. Thus, God limited sacrifice to only one Temple (see Deuteronomy 12:26) and the priesthood to only the members of a particular family. These restrictions, Maimonides taught, served to limit sacrificial worship, and kept it within such bounds that God did not feel it necessary to abolish sacrificial service altogether. But in the Divine plan, prayer and supplication can be offered everywhere and by every person, as can be the wearing of tzitzit (Numbers 15:38) and tefillin (Exodus 13:9, 16) and similar kinds of service.
Nachmanides, on the other hand, noted that Leviticus 3:16 mentioned a reason for the offerings—that they are "a fire offering, of a pleasing odor to the Eternal." Nachmanides rejected the argument that the offerings were meant to eliminate the foreigners' foolish ideas, for the sacrifices would not have that effect, as the foreigners' intention was to worship the constellations of the sheep and the ox, and if Jews slaughtered sheep and oxen to God, it would show respect and honor to those constellations. Nachmanides further noted that when Noah came out of the ark, there were as yet no Chaldeans or Egyptians in the world, yet Noah brought an offering that pleased God so much that Genesis 8:21 reports that on its account God said, "I will not again curse the ground anymore for man's sake." Similarly, Abel brought of the first-born of his flock and Genesis 4:4 reports that "the Eternal had regard to Abel and to his offering," but there had not yet been a trace of idol worship in the world. In Numbers 23:4, Balaam said, "I have prepared the seven altars, and I have offered up a bullock and a ram on every altar," but his intent was not to eradicate evil beliefs from Balak's mind, but rather to approach God so that God's communication would reach Balaam. Nachmanides argued that the reason for the offerings was more likely that since people's deeds are accomplished through thought, speech, and action, therefore God commanded that when people sin and bring an offering, they should lay their hands on it in contrast to the evil deed that they committed. Offerers would confess their sin verbally to contrast with their evil speech. They would burn parts of the animal in fire that were seen as the instruments of thought and desire in human beings. The offerers would burn the legs of the animal because they corresponded to the limbs with which the offerer acted. The offerer sprinkled blood on the altar, which is analogous to the blood in the offerer’s body. Nachmanides argued that offerers performed these acts so that the offerers should realize that the offerers had sinned against God with their bodies. And the offerer’s soul and blood should have been spilled and the offerer’s body burned, were it not for God's loving-kindness in taking a substitute and a ransom—the offering—so that the offering's blood should be in place of the offerer’s blood, its life in place of the offerer’s life, and that the limbs of the offering in place of the parts of the offerer’s body.
Leviticus chapter 4
Reading Leviticus 4:22, "When a ruler sins," the Zohar pointed out that the corresponding clauses referring to the High Priest and the congregation begin with the word "if"—"If the anointed priest shall sin . . ." in Leviticus 4:3 and "If the whole congregation of Israel shall err . . ." in Leviticus 4:13. Rabbi Isaac explained that the reason for the differing language was that it was exceptional for the High Priest to sin, since he felt his responsibility to God, Israel, and each individual. Similarly, it was very exceptional for the whole congregation to commit one and the same sin, for if some committed it, others would not. But a ruler heart is uplifted because of the ruler's power, and therefore the ruler is almost bound to sin; hence it says here “when” and not “if.”
In modern interpretation
The parashah is discussed in these modern sources:
Leviticus chapters 1–7
James Kugel reported that ancient texts offered several explanations for why peoples of the ancient Near East sacrificed animals: to provide the deity food (see Numbers 28:2); to offer the life of the slaughtered animal as a substitute for the offerer’s; to give a costly possession as a sign of fealty or in the hope of receiving still more generous compensation from the deity. Kugel reported that more recent explanations saw the sacrifice as establishing a tangible connection between the offerer and the deity, while others stress the connection of the sacred with violence or see the function of religion as defusing violence that would otherwise be directed at people. Kugel argued that the Israelites conceived of animal sacrifices as the principal channel of communication between the people and God. William Hallo described sacrifice as a sacred-making of the human consumption of animal meat that followed.<ref>William W. Hallo, “Leviticus and Ancient Near Eastern Literature,” in ‘'The Torah: A Modern Commentary, revised edition, edited by W. Gunther Plaut, revised edition edited by David E.S. Stern, page 652.</ref>
Jacob Milgrom read the sacrificial system in the parashah to describe the forces of life and death pitted against each other in a cosmic struggle, set loose by people through their obedience to or defiance of God's commandments. Milgrom taught that Leviticus treats impurity as the opposite of holiness, identifying impurity with death and holiness with life. Milgrom interpreted Leviticus to teach that people could drive God out of the sanctuary by polluting it with their moral and ritual sins. But the priests could periodically purge the sanctuary of its impurities and influence the people to atone. The blood of the purification offerings symbolically purged the sanctuary by symbolically absorbing its impurities, in a victory for life over death.
Similarly, Gordon Wenham noted that the sacrificial system regularly associates sacrifices with cleansing and sanctification. Wenham read Leviticus to teach that sacrificial blood was necessary to cleanse and sanctify. Sacrifice could undo the effects of sin and human infirmity. Sin and disease profaned the holy and polluted the clean, whereas sacrifice could reverse this process. Wenham illustrated with the chart at right. Wenham concluded that contact between the holy and the unclean resulted in death. Sacrifice, by cleansing the unclean, made such contact possible. Sacrifice thus allowed the holy God to meet with sinful man.
Mary Douglas wrote that to find the underlying logic of the first chapters of Leviticus about how to make a sacrifice and how to lay out the animal sections on the altar, one needs to look carefully at what Leviticus says about bodies and parts of bodies, what is inner and outer, and what is on top and underneath. Douglas suggested this alignment of the three levels of Mount Sinai, the animal sacrifice, and the Tabernacle:
Douglas argued that the tabernacle ran horizontally toward the most sacred area, Mount Sinai went up vertically to the summit, and the sacrificial pile started with the head underneath and went up to the entrails, and one can interpret each by reference to the others. Douglas noted that in mystical thought, “upper” and “inner” can be equivalent. The pattern is always there throughout creation, with God in the depths or on the heights of everything. Likening the tabernacle to a body, the innards corresponded to the Holy of Holies, for the Bible locates the emotions and thought in the innermost parts of the body; the loins are wrung with remorse or grief; God scrutinizes the innermost part; compassion resides in the bowels. The Tabernacle was associated with creation, and creation with fertility, implying that the innermost part of the Tabernacle was a Divine nuptial chamber, depicting the union between God and Israel. Douglas concluded that the summit of the mountain was the abode of God, below was the cloudy region that only Moses could enter, and the lower slopes were where the priests and congregation waited, and analogously, the order of placing the parts of the animal on the altar marked out three zones on the carcass, the suet set around and below the diaphragm corresponding to the cloud girdling the middle of the mountain.
James Watts argued that the rhetorical purpose of Leviticus 1–7 was to assert the Torah's authority over both religious professionals and laity. No Israelite could claim to be exempt from its provisions. Like royal and oracular texts that their framework evokes, Leviticus 1–7 intended to persuade the Israelites and the priests to perform the offerings correctly, as specified in the text. But Leviticus 1–7 also aimed to reinforce the authority of the Torah over religious performance in the Temple. By publicly stipulating the forms of the Israelite's offerings, Leviticus 1–7 positioned priests and laity to monitor each other's performance, with the text as the arbiter of correct practice. Thus Leviticus 1–7 shifted cultic authority from the priesthood to the book.
Bernard Bamberger noted that while the Rabbis introduced into the synagogue several practices formerly associated with the Temple, they made no provision for "interim" sacrifices, even though they could have found precedents for sacrifice outside Jerusalem. When the Roman Empire destroyed the Jerusalem Temple, the Rabbis did not choose to follow those precedents for sacrifice elsewhere, but instead set up a substitute, declaring the study of the sacrificial laws as acceptable to God as sacrifices. Bamberger suggested that some scholars may have felt that the day of sacrifice had passed.
Leviticus chapter 1
Milgrom noted that Leviticus 1–5, like most of Leviticus, is addressed to all the Israelite people, while only a few laws, in Leviticus 6:1–7:21; 10:8–15; and 16:2–28, are reserved for the Priests alone.
Milgrom taught that the burnt offering in Leviticus 1 was intended for the person who wanted to present to God a sacrificial animal in its entirety either as an expression of loyalty or as a request for expiation.
Leviticus chapter 2
Milgrom believed that the cereal offering, whose description follows in Leviticus 2, was probably intended for the same purposes as the burnt offering, on behalf of the poor who could not afford entire animal offerings. Milgrom saw in the sacrificial texts a recurring theme of concern for the poor: Everyone, regardless of means, was able to bring an acceptable offering to God. Thus Leviticus 1:14–17 added birds to the roster of burnt offerings, and Leviticus 2 on the cereal offering appears immediately after Leviticus 1 on the burnt offering, implying that if a person could not afford birds, then the person could bring a cereal offering instead.
Leviticus chapter 3
Milgrom taught that in the original Priestly source ("P"), an offerer brought the well-being offering in Leviticus 3 solely out of joyous motivations like thanksgiving, vow fulfillment, or spontaneous free will. The offerer shared the meat of the offering with family and friends. Milgrom reasoned that the advent of the Holiness Code ("H") brought another dimension to the sacrifice of the well-being connected with the prohibition of consuming blood. H's ban on nonsacrificial slaughter meant that all meat eaten as food had initially to be sanctified on the altar as a well-being offering.
Leviticus chapter 4
Milgrom taught that the rationale for the sin or purification offering in Leviticus 4:1–5:13 was related to the impurity generated by violations of prohibitive commandments, which, if severe enough, polluted the sanctuary from afar. Milgrom called this pollution the Priestly Picture of Dorian Gray: While sin might not scar the face of the sinner, it did scar the face of the sanctuary. This image illustrated a Priestly version of the doctrine of collective responsibility: When evildoers sinned, they brought the more righteous down with them. Those who perished with the wicked were not entirely blameless, but inadvertent sinners who, by having allowed the wicked to flourish, also contributed to pollution of the sanctuary. The High Priest and the leaders of the people, in particular, brought special sacrifices in Leviticus 4:9 and 23, for their errors caused harm to their people, as reflected in Leviticus 4:3 and 10:6. Thus, in the Priestly scheme, brazen sins (the leaders' rapacity) and inadvertent sins (the silent majority's acquiescence) polluted the sanctuary (and corrupted society), driving God out of the sanctuary and leading to national destruction. In the theology of the purification offering, the sanctuary needed constant purification lest God abandon it because of the people's rebellious and inadvertent sins.
Leviticus chapter 5
Milgrom taught that the guilt or reparation offering in Leviticus 5:14–26 might seem at first glance to be restricted to offenses against God's sanctum or name, but reflected wider theological implications. The Hebrew noun , asham, "reparation, reparation offering," is related to the Hebrew verb , asheim, "feel guilt," which predominates in this offering in Leviticus 5:17, 23, and 26, and in the purification offering, as well, in Leviticus 4:13, 22, and 27; and 5:4–5. Milgrom inferred from this relationship that expiation by sacrifice depended on both the worshiper's remorse and the reparation that the worshiper brought to both God and people to rectify the wrong. Milgrom noted that if a person falsely denied under oath having defrauded another, subsequently felt guilt, and restored the embezzled property and paid a 20 percent fine, the person was then eligible to request of God that a reparation offering expiate the false oath, as reflected in Leviticus 5:20–26. Milgrom saw here Priestly lawmakers in action, bending the sacrificial rules to foster the growth of individual conscience, permitting sacrificial expiation for a deliberate crime against God (knowingly taking a false oath) provided that the person repented before being apprehended. Thus Leviticus 5:20–26 ordains that repentance converted an intentional sin into an unintentional one, making it eligible for sacrificial expiation.
Milgrom concluded that the sin or purification offering taught the "ecology of morality," that the sins of the individual adversely affect society even when committed inadvertently, and the guilt or reparation offering fostered a doctrine of repentance. Milgrom noted that Leviticus 4:1–5:13 did not prescribe the sin or purification offering just for cultic violations but in Leviticus 4:2 extended the meaning of the term "communal" to embrace the broader area of ethical violations. And Milgrom saw in the discussion of the guilt or reparation offering in Leviticus 5:24b–25 that in matters of expiation, one had to rectify one's relationship with other people before seeking to rectify one's relationship with God.
In critical analysis
Scholars who follow the Documentary Hypothesis attribute the parashah to the Priestly source who wrote in the 6th or 5th century BCE.
Commandments
According to Sefer ha-Chinuch, there are 11 positive and 5 negative commandments in the parashah:
To carry out the procedure of the burnt offering as prescribed in the Torah
To bring meal offerings as prescribed in the Torah
Not to burn honey or yeast on the altar
Not to omit the salt from sacrifices
To salt all sacrifices
The Sanhedrin must bring an offering when it rules in error.
To bring a sin offering for transgression
Anybody who knows evidence must testify in court.
To bring an offering of greater or lesser value (if the person is wealthy, an animal; if poor, a bird or meal offering)
Not to decapitate a fowl brought as a sin offering
Not to put oil on the meal offerings of wrongdoers
Not to put frankincense on meal offerings
One who profaned property must repay what he profaned plus a fifth and bring a sacrifice.
To bring an offering when uncertain of guilt
To return the robbed object or its value
To bring an offering when guilt is certain
In the liturgy
The list of animals from which the Israelites could bring sacrifices in Leviticus 1:2 provides an application of the fourth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael that many Jews read as part of the readings before the Pesukei d'Zimrah prayer service. The rule provides that when the general precedes the specific, the law applies only to the specific. Leviticus 1:2 says, "you shall bring your offering from the domestic animals, even from the herd or from the flock." Applying the fourth rule teaches that Israelites could bring sacrifices from no domestic animals other than cattle from the herd or sheep or goats from the flock.
During the Torah reading, the gabbai calls for the Kohen to "approach" (, k'rav) to perform the first aliah, or blessing on the Torah reading, recalling the use of the word "approach" (, k'rav) in Leviticus 1:5 to describe the priest's duty to perform the sacrificial service.
Many Jews read excerpts from and allusions to the instructions in the parashah as part of the readings on the offerings after the Sabbath morning blessings. Specifically, Jews read the instructions for the priest's sacrifices in Leviticus 1:11, the prohibition on leavening or honey in the incense in Leviticus 2:11, a discussion of the bulls that are completely burned, in reference to the instructions in Leviticus 4:8–12, and a discussion of the guilt offerings referred to in Leviticus 5:14–26.
The Weekly Maqam
In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parashah. For Parashat Vayikra, Sephardi Jews apply Maqam Rast, the maqam that shows a beginning or an initiation of something, as with this parashah, Jews begin the book of Leviticus.
Haftarah
Generally
The haftarah for the parashah is Isaiah 43:21–44:23.
Summary
God formed the people of Israel that they might praise God, but they did not call upon God, nor did they bring God their burnt offerings, meal offerings, frankincense, or the fat of their sacrifices. Rather, they burdened God with their sins. God blots out their transgressions for God's own sake. Their first father sinned, and their intercessors transgressed, and so God abandoned the sanctuary and the Israelites to condemnation.
And yet God told the people of Israel not to fear, for God would pour water upon the thirsty land, and God's blessing upon their offspring, and they would spring up like grass. And they would call themselves the Lord's, by the name of Jacob, and by the name of Israel.
God declared that God is the first and the last, and beside God there is no God, no One Who can proclaim what the future will be, no other Rock. Those who fashion graven images shall not profit; they shall be shamed together. The smith makes an ax, and the carpenter forms the figure of a man. He hews down cedars and oaks, and uses the same wood for fuel to warm himself and to make a god to worship. They do not know nor understand that they strive after ashes.
God called on the people of Israel to remember these things, and not forget God who formed them and blotted out their sins. God called on the heaven and earth, mountain and forest to sing, for God had redeemed Israel for God's glory.
Connection to the Parashah
Both the parashah and the haftarah address sacrifices to God. Both the parashah and the haftarah address burnt offerings ('''olah), meal offerings (minchah), frankincense (levonah), and witnesses (ed or eday).
On Shabbat Rosh Chodesh
When the parashah coincides with Shabbat Rosh Chodesh (as it does in 2029), the haftarah is Isaiah 66:1–24.
On Shabbat Zachor
When the parashah coincides with Shabbat Zachor (the special Sabbath immediately preceding Purim—as it does in 2022, 2024, 2027, and 2030), the haftarah is:
for Ashkenazi Jews: 1 Samuel 15:2–34;
for Sephardi Jews: 1 Samuel 15:1–34.
Connection to the Special Sabbath
On Shabbat Zachor, the Sabbath just before Purim, Jews read Deuteronomy 25:17–19, which instructs Jews: "Remember (zachor) what Amalek did" in attacking the Israelites. The haftarah for Shabbat Zachor, 1 Samuel 15:2–34 or 1–34, describes Saul's encounter with Amalek and Saul's and Samuel's tretament of the Amalekite king Agag. Purim, in turn, commemorates the story of Esther and the Jewish people's victory over Haman's plan to kill the Jews, told in the book of Esther. Esther 3:1 identifies Haman as an Agagite, and thus a descendant of Amalek. Numbers 24:7 identifies the Agagites with the Amalekites. Alternatively, a Midrash tells the story that between King Agag's capture by Saul and his killing by Samuel, Agag fathered a child, from whom Haman in turn descended.
See also
Udhiyyah or Qurbani (sacrifice in Islam)
Notes
Further reading
The parashah has parallels or is discussed in these classical sources:
Biblical
Exodus 20:7 (vows).
Leviticus 19:12 (vows).
Numbers 30:2–17 (vows).
Deuteronomy 23:22–24 (vows).
Isaiah 56:7 (sacrifices from all people).
Jeremiah 7:22–23 (preferring obedience to sacrifices).
Ezekiel 18:5–7 (the just does not rob).
Hosea 14:3 (the offering of our lips instead of bulls).
Psalm 19:13 (unknowing sin); 20:4 (burnt offerings); 40:7 (sacrifices); 50:3–23 (sacrifices of thanksgiving); 51:16–19 (sacrifices); 66:13–15 (burnt offerings); 107:22 (sacrifices of thanksgiving); 116:17 (sacrifices of thanksgiving).
Early nonrabbinic
The Wisdom of Ben Sira 50:1–29. Jerusalem, circa 180 BCE.
Philo. Allegorical Interpretation 3:48:143–49:144; On the Sacrifices of Cain and Abel 36:118; On the Posterity of Cain 35:123; On the Preliminary Studies 30:169; On the Change of Names 41:234; On Dreams 1:14:81, 2:10:71, 44:296; On the Special Laws 1: 37:199, 42:233, 43:236, 53:289; 2: 6:26; 4: 23:119, 123. Alexandria, Egypt, early 1st century CE. In, e.g., The Works of Philo: Complete and Unabridged, New Updated Edition. Translated by Charles Duke Yonge, pages 66, 108, 144, 319, 361, 372, 393, 409, 553, 556, 561, 570, 627–28. Peabody, Massachusetts: Hendrickson Publishers, 1993.
Josephus, Antiquities of the Jews 3:9:1–4. Circa 93–94. In, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William Whiston, pages 94–95. Peabody, Massachusetts: Hendrickson Publishers, 1987.
Classical rabbinic
Mishnah: Berakhot 1:1; Shekalim 6:6; Nedarim 1:1–11:12; Bava Kamma 9:7; Sanhedrin 4:5; Shevuot 1:1–8:6; Horayot 1:1–3:8; Zevachim 1:1–14:10; Menachot 1:1–13:11; Chullin 1:4, 7:1; Arakhin 5:6; Keritot 1:2, 2:4, 4:3, 6:6–9; Kinnim 1:1–3:6; Parah 1:4. Land of Israel, circa 200 CE. In, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, pages 3, 261, 406–30, 524, 591, 616, 620–39, 689–766, 779, 817, 837, 839, 845, 849–50, 883–89, 1014. New Haven: Yale University Press, 1988.
Tosefta: Peah 3:8; Demai 2:7; Challah 2:7; Bikkurim 2:1; Kippurim (Yoma) 1:5; Nedarim 1:1–7:8; Bava Kamma 7:5; Makkot 5:2–3; Shevuot 1:6–3:8; Horayot 1:1–2:13; Zevachim 1:1–13:20; Menachot 1:1–13:23; Chullin 9:14; Keritot 2:13–15. Land of Israel, circa 250 CE. In, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, volume 1, pages 65, 85, 339, 348, 542, 785–805; volume 2, pages 987, 1214, 1219–44, 1295–1369, 1401–02, 1429–30, 1437, 1453, 1562–63 1563. Peabody, Massachusetts: Hendrickson Publishers, 2002.
Sifra 1:1–69:1. Land of Israel, 4th century CE. In, e.g., Sifra: An Analytical Translation. Translated by Jacob Neusner, volume 1, pages 65–345. Atlanta: Scholars Press, 1988.
Jerusalem Talmud: Berakhot 8a; Terumot 31b, 71b; Challah 7a, 8a, 33a; Shabbat 23a, 77b, 85b, 89b; Pesachim 18a, 36b, 37a, 38a–b, 43a, 78b; Shekalim 8a, 15a, 49a–b; Yoma 2a, 8a, 11a–b, 12b, 14b, 16b–17a, 32a, 37a, 38b, 45b, 47a; Taanit 9a; Megillah 16a, 34b; Yevamot 28a, 63b; Nedarim 1a–42b; Nazir 19a, 20b–21a, 22a, 23b, 26b; Sotah 10a, 14b–15a, 18b, 22b, 44b; Gittin 27b; Kiddushin 3b, 16a; Bava Kamma 3b–4a; Sanhedrin 8a, 10a, 23a–b, 28b; Shevuot 1a–49a; Avodah Zarah 7b, 18b; Horayot 1a–18b. Tiberias, Land of Israel, circa 400 C.E. In, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 1, 7–8, 11, 13, 15, 18–21, 25–26, 29–30, 33–35, 37, 39–41, 44, 46–49. Brooklyn: Mesorah Publications, 2005–20.
Leviticus Rabbah 1:1–7:1; 8:4; 10:3; 22:10. Land of Israel, 5th century. In, e.g., Midrash Rabbah: Leviticus. Translated by Harry Freedman and Maurice Simon, volume 4, pages 1–88, 90, 104, 124, 288. London: Soncino Press, 1939.
Babylonian Talmud: Berakhot 2a, 5a, 31b, 37b; Shabbat 2a–3a, 15a, 25a, 26b, 38a, 68b–69a, 70a, 71b, 103a, 108a; Eruvin 2a, 30b, 57a, 63a, 104a; Pesachim 16b, 32b–33a, 36a, 40a, 43b, 57b, 59a, 62a, 63b, 64b–65b, 66b, 73a, 77b, 83a, 89a, 96b; Yoma 4b–5a, 15b, 20a, 21b, 24a–b, 25b, 26b–27a, 36a–37a, 41a, 44a, 45a, 47a–48a, 50a, 53a, 56b–57b, 58b–59a, 62b, 67b–68b, 73a, 74a, 80a, 85b; Sukkah 30a, 48b, 49b, 56a; Beitzah 20a, 25a, 39a; Rosh Hashanah 5b–6a, 28a, 33a; Taanit 22b; Megillah 8a, 9b, 16a, 20b; Moed Katan 17b; Chagigah 2a, 6a–b, 7b, 10a–11a, 16b, 23b; Yevamot 8b–9a, 32b, 34a, 35b, 83b, 87b, 90a, 100a, 101b, 106a; Ketubot 5b, 30b, 42a–b, 45a, 60a, 106a; Nedarim 2a–91b; Nazir 9b, 23a, 24a, 25a, 27b–28a, 29a, 35a, 36a, 38a, 45a, 47b, 62b; Sotah 14a–15a, 23a, 32a, 33a, 37b, 44b, 46b; Gittin 28b, 71a, 74a; Kiddushin 14a, 24b, 36a–b, 37b, 44a, 50a, 52b–53a, 54b–55a, 57b, 81b; Bava Kamma 2a, 3b, 4b, 9b, 12b–13a, 20b, 40b, 56a, 63b, 65a–67a, 71a, 79b, 86b, 91b, 93a, 94b, 98a–b, 101a, 103a–11a, 112a, 117b; Bava Metzia 3b, 36a, 43a–b, 48a, 54b–55b, 58a, 104a, 111a–b; Bava Batra 26b, 74b, 79a, 88b, 120b, 123b; Sanhedrin 2a, 3b–4b, 13b–14a, 18b, 30a, 34b, 37b, 42b, 47a, 52a, 61b–62a, 83a, 84a, 87a, 101a, 107a; Makkot 13a, 16a, 17a–19a; Shevuot 2a–49b; Avodah Zarah 24b, 29b, 42b, 44a; Horayot 2a–14a; Zevachim 2a–120b; Menachot 2a–110a; Chullin 2b, 5a–b, 11a, 13a–b, 17a, 19b–22b, 27a–b, 30b, 37a, 49a, 61a, 70b–71a, 85a, 90a, 93a, 117a, 123b, 132b, 133b; Bekhorot 15b, 41a–42a, 43b, 53b, 61a; Arakhin 2a, 4a, 17b–18a, 20b–21a; Temurah 2a–3b, 6a, 8a, 15a–b, 17b–18b, 19b–20a, 22a, 23b, 28a–29a, 32b; Keritot 2a, 3a, 4a–5a, 7a–b, 9a, 10b, 11b–12b, 18b–19b, 22a–b, 23b, 24b, 25b–28b; Meilah 2b, 8a–b, 9b–10a, 15a, 18a–b, 19b–20a; Tamid 28b, 29b, 31b; Niddah 28b, 41a, 70b. Sasanian Empire, 6th century. In, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006.
Medieval
Rashi. Commentary. Leviticus 1–5. Troyes, France, late 11th century. In, e.g., Rashi. The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, volume 3, pages 1–57. Brooklyn: Mesorah Publications, 1994.
Rashbam. Commentary on the Torah. Troyes, early 12th century. In, e.g., Rashbam's Commentary on Leviticus and Numbers: An Annotated Translation. Edited and translated by Martin I. Lockshin, pages 11–33. Providence: Brown Judaic Studies, 2001.
Judah Halevi. Kuzari. 3:60. Toledo, Spain, 1130–1140. In, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Introduction by Henry Slonimsky, page 184. New York: Schocken, 1964.
Abraham ibn Ezra. Commentary on the Torah. Mid-12th century. In, e.g., Ibn Ezra's Commentary on the Pentateuch: Leviticus (Va-yikra). Translated and annotated by H. Norman Strickman and Arthur M. Silver, volume 3, pages 1–28. New York: Menorah Publishing Company, 2004.
Maimonides. Mishneh Torah: Hilchot Teshuvah. Chapter 1, ¶ 1. Egypt. Circa 1170–1180. In, e.g., Mishneh Torah: Hilchot Teshuvah: The Laws of Repentance. Translated by Eliyahu Touger, pages 6–7. New York: Moznaim, Publishing, 1990.
Hezekiah ben Manoah. Hizkuni. France, circa 1240. In, e.g., Chizkiyahu ben Manoach. Chizkuni: Torah Commentary. Translated and annotated by Eliyahu Munk, volume 3, pages 656–78. Jerusalem: Ktav Publishers, 2013.
Nachmanides. Commentary on the Torah. Jerusalem, circa 1270. In, e.g., Ramban (Nachmanides): Commentary on the Torah. Translated by Charles B. Chavel, volume 3, pages 6–58. New York: Shilo Publishing House, 1974.
Zohar, part 3, pages 2a–26a. Spain, late 13th century.
Bahya ben Asher. Commentary on the Torah. Spain, early 14th century. In, e.g., Midrash Rabbeinu Bachya: Torah Commentary by Rabbi Bachya ben Asher. Translated and annotated by Eliyahu Munk, volume 5, pages 1463–527. Jerusalem: Lambda Publishers, 2003.
Jacob ben Asher (Baal Ha-Turim). Rimze Ba'al ha-Turim. Early 14th century. In, e.g., Baal Haturim Chumash: Vayikra/Leviticus. Translated by Eliyahu Touger, edited, elucidated, and annotated by Avie Gold, volume 3, pages 1019–53. Brooklyn: Mesorah Publications, 2000.
Jacob ben Asher. Perush Al ha-Torah. Early 14th century. In, e.g., Yaakov ben Asher. Tur on the Torah. Translated and annotated by Eliyahu Munk, volume 3, pages 778–805. Jerusalem: Lambda Publishers, 2005.
Isaac ben Moses Arama. Akedat Yizhak (The Binding of Isaac). Late 15th century. In, e.g., Yitzchak Arama. Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah. Translated and condensed by Eliyahu Munk, volume 2, pages 544–58. New York, Lambda Publishers, 2001.
Modern
Isaac Abravanel. Commentary on the Torah. Italy, between 1492 and 1509. In, e.g., Abarbanel: Selected Commentaries on the Torah: Volume 3: Vayikra/Leviticus. Translated and annotated by Israel Lazar, pages 15–58. Brooklyn: CreateSpace, 2015. And excerpted in, e.g., Abarbanel on the Torah: Selected Themes. Translated by Avner Tomaschoff, pages 360–81. Jerusalem: Jewish Agency for Israel, 2007.
Obadiah ben Jacob Sforno. Commentary on the Torah. Venice, 1567. In, e.g., Sforno: Commentary on the Torah. Translation and explanatory notes by Raphael Pelcovitz, pages 499–513. Brooklyn: Mesorah Publications, 1997.
Moshe Alshich. Commentary on the Torah. Safed, circa 1593. In, e.g., Moshe Alshich. Midrash of Rabbi Moshe Alshich on the Torah. Translated and annotated by Eliyahu Munk, volume 2, pages 619–33. New York, Lambda Publishers, 2000.
Avraham Yehoshua Heschel. Commentaries on the Torah. Cracow, Poland, mid 17th century. Compiled as Chanukat HaTorah. Edited by Chanoch Henoch Erzohn. Piotrkow, Poland, 1900. In Avraham Yehoshua Heschel. Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash. Translated by Avraham Peretz Friedman, pages 205–06. Southfield, Michigan: Targum Press/Feldheim Publishers, 2004.
Thomas Hobbes. Leviathan, 3:40, 42. England, 1651. Reprint edited by C. B. Macpherson, pages 503–04, 572. Harmondsworth, England: Penguin Classics, 1982.
Shabbethai Bass. Sifsei Chachamim. Amsterdam, 1680. In, e.g., Sefer Vayikro: From the Five Books of the Torah: Chumash: Targum Okelos: Rashi: Sifsei Chachamim: Yalkut: Haftaros, translated by Avrohom Y. Davis, pages 1–84. Lakewood Township, New Jersey: Metsudah Publications, 2012.
Chaim ibn Attar. Ohr ha-Chaim. Venice, 1742. In Chayim ben Attar. Or Hachayim: Commentary on the Torah. Translated by Eliyahu Munk, volume 3, pages 924–86. Brooklyn: Lambda Publishers, 1999.
Yitzchak Magriso. Me'am Lo'ez. Constantinople, 1753. In Yitzchak Magriso. The Torah Anthology: MeAm Lo'ez. Translated by Aryeh Kaplan, volume 11, pages 1–117. New York: Moznaim Publishing, 1989.
Nachman of Breslov. Teachings. Bratslav, Ukraine, before 1811. In Rebbe Nachman's Torah: Breslov Insights into the Weekly Torah Reading: Exodus-Leviticus. Compiled by Chaim Kramer, edited by Y. Hall, pages 301–13. Jerusalem: Breslov Research Institute, 2011.
Samuel David Luzzatto (Shadal). Commentary on the Torah. Padua, 1871. In, e.g., Samuel David Luzzatto. Torah Commentary. Translated and annotated by Eliyahu Munk, volume 3, pages 897–915. New York: Lambda Publishers, 2012.
H. Clay Trumbull. The Salt Covenant. New York, 1899. Reprinted in Kirkwood, Missouri: Impact Christian Books, 1999.
Yehudah Aryeh Leib Alter. Sefat Emet. Góra Kalwaria (Ger), Poland, before 1906. Excerpted in The Language of Truth: The Torah Commentary of Sefat Emet. Translated and interpreted by Arthur Green, pages 147–51. Philadelphia: Jewish Publication Society, 1998. Reprinted 2012.
Hermann Cohen. Religion of Reason: Out of the Sources of Judaism. Translated with an introduction by Simon Kaplan; introductory essays by Leo Strauss, pages 200, 214. New York: Ungar, 1972. Reprinted Atlanta: Scholars Press, 1995. Originally published as Religion der Vernunft aus den Quellen des Judentums. Leipzig: Gustav Fock, 1919.
George Buchanan Gray. Sacrifice in the Old Testament: Its Theory and Practice. Oxford: Oxford University Press, 1925. Reprinted by Ktav Publishing House, 1971.
Alexander Alan Steinbach. Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch, pages 74–77. New York: Behrman's Jewish Book House, 1936.
Roland De Vaux. Studies in Old Testament Sacrifice. University of Wales Press, 1964.
Anson Rainey. "Sacrifice." In Encyclopaedia Judaica, volume 14, pages 599–607. Jerusalem: Keter Publishing House, 1972.
Jacob Milgrom. Cult and Conscience: The Asham and the Priestly Doctrine of Repentance. E.J. Brill, 1976.
Jacob Milgrom. "Sacrifices and Offerings, OT," and "Wave offering." In The Interpreter's Dictionary of the Bible. Supp. volume, pages 763–71, 944–46. Nashville, Tenn.: Abingdon, 1976.
Gordon J. Wenham. The Book of Leviticus, pages 47–112. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1979.
Pinchas H. Peli. Torah Today: A Renewed Encounter with Scripture, pages 105–09. Washington, D.C.: B'nai B'rith Books, 1987.
Mark S. Smith. The Early History of God: Yahweh and the Other Deities in Ancient Israel, pages 2, 100. New York: HarperSanFrancisco, 1990.
Harvey J. Fields. A Torah Commentary for Our Times: Volume II: Exodus and Leviticus, pages 97–103. New York: UAHC Press, 1991.
Victor Avigdor Hurowitz. “Review Essay: Ancient Israelite Cult in History, Tradition, and Interpretation.” AJS Review, volume 19, number 2 (1994): pages 213–36.
Walter C. Kaiser Jr., "The Book of Leviticus," in The New Interpreter's Bible, volume 1, pages 1005–42. Nashville: Abingdon Press, 1994.
Judith S. Antonelli. "Animal Sacrifice." In In the Image of God: A Feminist Commentary on the Torah, pages 233–46. Northvale, New Jersey: Jason Aronson, 1995.
Ellen Frankel. The Five Books of Miriam: A Woman’s Commentary on the Torah, pages 151–55. New York: G. P. Putnam's Sons, 1996.
W. Gunther Plaut. The Haftarah Commentary, pages 232–43. New York: UAHC Press, 1996.
Sorel Goldberg Loeb and Barbara Binder Kadden. Teaching Torah: A Treasury of Insights and Activities, pages 165–71. Denver: A.R.E. Publishing, 1997.
Jacob Milgrom. Leviticus 1–16, volume 3, pages 129–378. New York: Anchor Bible, 1998.
Susan Freeman. Teaching Jewish Virtues: Sacred Sources and Arts Activities, pages 165–78. Springfield, New Jersey: A.R.E. Publishing, 1999. (Leviticus 1–7).
Shoshana Gelfand. "The Book of Relationships." In The Women's Torah Commentary: New Insights from Women Rabbis on the 54 Weekly Torah Portions. Edited by Elyse Goldstein, pages 185–90. Woodstock, Vermont: Jewish Lights Publishing, 2000.
Frank H. Gorman Jr. “Leviticus.” In The HarperCollins Bible Commentary. Edited by James L. Mays, pages 146–50. New York: HarperCollins Publishers, revised edition, 2000.
Lainie Blum Cogan and Judy Weiss. Teaching Haftarah: Background, Insights, and Strategies, pages 286–94. Denver: A.R.E. Publishing, 2002.
Michael Fishbane. The JPS Bible Commentary: Haftarot, pages 147–55. Philadelphia: Jewish Publication Society, 2002.
Alan Lew. This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation, pages 108–09. Boston: Little, Brown and Co., 2003.
Robert Alter. The Five Books of Moses: A Translation with Commentary, pages 547–63. New York: W.W. Norton & Co., 2004.
Jacob Milgrom. Leviticus: A Book of Ritual and Ethics: A Continental Commentary, pages xii, 6–62, 70–71, 73–78, 85, 95–96, 99, 117, 126, 138–39, 143–44, 146–47, 151, 157, 162, 168, 170–71, 176, 181, 186, 190, 192, 195, 211, 214, 226–30, 266, 270–71, 291, 323–24, 327, 333. Minneapolis: Fortress Press, 2004.
Antony Cothey. “Ethics and Holiness in the Theology of Leviticus.” Journal for the Study of the Old Testament, volume 30, number 2 (December 2005): pages 131–51.
Professors on the Parashah: Studies on the Weekly Torah Reading Edited by Leib Moscovitz, pages 163–65. Jerusalem: Urim Publications, 2005.
Bernard J. Bamberger. “Leviticus.” In The Torah: A Modern Commentary: Revised Edition. Edited by W. Gunther Plaut; revised edition edited by David E.S. Stern, pages 658–85. New York: Union for Reform Judaism, 2006.
Suzanne A. Brody. "A Priest's Expiation." In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, page 85. Shelbyville, Kentucky: Wasteland Press, 2007.
James L. Kugel. How To Read the Bible: A Guide to Scripture, Then and Now, pages 301–03, 324, 503. New York: Free Press, 2007.
Christophe Nihan. From Priestly Torah to Pentateuch: A Study in the Composition of the Book of Leviticus. Coronet Books, 2007.
James W. Watts. Ritual and Rhetoric in Leviticus: From Sacrifice to Scripture. New York: Cambridge University Press, 2007.
The Torah: A Women's Commentary. Edited by Tamara Cohn Eskenazi and Andrea L. Weiss, pages 569–92. New York: URJ Press, 2008.
Charlotte Elisheva Fonrobert. "Bodily Perfection in the Sanctuary: Parashat Vayikra (Leviticus 1:1–5:26)." In Torah Queeries: Weekly Commentaries on the Hebrew Bible. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by Judith Plaskow, pages 123–28. New York: New York University Press, 2009.
Reuven Hammer. Entering Torah: Prefaces to the Weekly Torah Portion, pages 143–46. New York: Gefen Publishing House, 2009.
Roy E. Gane. "Leviticus." In Zondervan Illustrated Bible Backgrounds Commentary. Edited by John H. Walton, volume 1, pages 289–96. Grand Rapids, Michigan: Zondervan, 2009.
Leigh M. Trevaskis. “On a Recent ‘Existential’ Translation of ḥāṭāʾ.” Vetus Testamentum, volume 59, number 2 (2009): pages 313–19.
Mark Leuchter. “The Politics of Ritual Rhetoric: A Proposed Sociopolitical Context for the Redaction of Leviticus 1–16.” Vetus Testamentum, volume 60, number 3 (2010): pages 345–65.
Jeffrey Stackert. “Leviticus.” In The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha: An Ecumenical Study Bible. Edited by Michael D. Coogan, Marc Z. Brettler, Carol A. Newsom, and Pheme Perkins, pages 143–49. New York: Oxford University Press, Revised 4th Edition 2010.
William G. Dever. The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect, pages 188, 244. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012.
Shmuel Herzfeld. “The Calling.” In Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons, pages 143–46. Jerusalem: Gefen Publishing House, 2012.
Liel Leibovitz. "Leviticus, the Video Game: A new iPhone game turns the Bible's most detailed book into fast-paced, educational entertainment." Tablet Magazine. (March 8, 2013).
Moshe Waldoks. "Leviticus 1:1–5:26: How Do We Come Closer to God?" The Huffington Post. (March 12, 2013).
Baruch J. Schwartz. "Leviticus." In The Jewish Study Bible: Second Edition. Edited by Adele Berlin and Marc Zvi Brettler, pages 196–206. New York: Oxford University Press, 2014.
Annette Yoshiko Reed. “From Sacrifice to the Slaughterhouse: Ancient and Modern Approaches to Meat, Animals, and Civilization.” (2015).
Jonathan Sacks. Covenant & Conversation: A Weekly Reading of the Jewish Bible: Leviticus: The Book of Holiness, pages 51–98. Jerusalem: Maggid Books, 2015.
Jonathan Sacks. Lessons in Leadership: A Weekly Reading of the Jewish Bible, pages 123–28. New Milford, Connecticut: Maggid Books, 2015.
Jonathan Sacks. Essays on Ethics: A Weekly Reading of the Jewish Bible, pages 153–57. New Milford, Connecticut: Maggid Books, 2016.
Shai Held. The Heart of Torah, Volume 2: Essays on the Weekly Torah Portion: Leviticus, Numbers, and Deuteronomy, pages 3–14. Philadelphia: Jewish Publication Society, 2017.
Steven Levy and Sarah Levy. The JPS Rashi Discussion Torah Commentary, pages 77–79. Philadelphia: Jewish Publication Society, 2017.
Bill Dauster. "When Leaders Do Wrong." Washington Jewish Week, March 26, 2020, page 35.
External links
Texts
Masoretic text and 1917 JPS translation
Hear the parashah chanted
Hear the parashah read in Hebrew
Commentaries
Academy for Jewish Religion, California
Academy for Jewish Religion, New York
Aish.com
American Jewish University—Ziegler School of Rabbinic Studies
Chabad.org
Hadar
Jewish Theological Seminary
MyJewishLearning.com
Orthodox Union
Pardes from Jerusalem
Shiur.com
Tanach Study Center
Union for Reform Judaism
United Synagogue of Conservative Judaism
Yeshiva University
Weekly Torah readings in Adar
Weekly Torah readings in Nisan
Weekly Torah readings from Leviticus | https://en.wikipedia.org/wiki/Vayikra%20%28parashah%29 |
Mabel Margaret DeWare ( Keiver; 9 August 1926 – 17 August 2022) was a Canadian politician, senator, and curler.
DeWare was born in Moncton, New Brunswick, to parents Mary and Hugh Keiver.
She skipped her team to a New Brunswick and Canadian Curling Association Ladies Curling championship in , forerunner to the Scotties Tournament of Hearts.
In 1978, she was elected to the Legislative Assembly of New Brunswick as a member of the Progressive Conservative Party of New Brunswick. She was re-elected in 1982 and was defeated in 1987. She held three cabinet positions: Minister of Labour and Manpower (1978–1982), Minister of Community Colleges (1983–1985), and Minister of Advanced Education (1985–1987).
In 1990, she was appointed to the Senate of Canada representing the senatorial division of Moncton, New Brunswick. A Progressive Conservative, she was the Opposition Whip in the Senate from 1999 to 2001. She retired on her 75th birthday.
She was inducted in the New Brunswick Sports Hall of Fame in 1976 and the Canadian Curling Hall of Fame as curler/builder in 1987.
DeWare died in Moncton on 17 August 2022, eight days after turning 96.
Electoral results
1987 election
|Jim Lockyer||align=right|4853||align=right|64.24||align=right|+26.85||align=right|$14,787
|-
|Mabel DeWare||align=right|1916||align=right|25.36||align=right|-29.48||align=right|$13,295
|-
|David Lang||align=right|786||align=right|10.40||align=right|+2.63||align=right|$1,808
|-
| colspan="3" style="text-align:right;"|Total valid votes/expense limit||align=right|7555||align=right|100.00|| style="text-align:right;" colspan="2"|$16,476
|-
| colspan="3" style="text-align:right;"|Total rejected ballots||align=right|47||align=right|0.47||colspan=2|
|-
| colspan="3" style="text-align:right;"|Turnout||align=right|7602||align=right|76.76||align=right|-2.13|||
|-
| colspan="3" style="text-align:right;"|Electors on list||align=right|9904||colspan=3|
|-
| style="background:lightcoral;"|
|style="width: 180px" colspan=2|Liberal gain from Progressive Conservative
|align=right|Swing||align=right|+28.17||colspan=2|
|}
1982 election
|Mabel DeWare||align=right|4242||align=right|54.84||align=right|-3.07||align=right|$12,653
|-
|Wayne Patterson||align=right|2892||align=right|37.39||align=right|-1.54||align=right|$10,199
|-
|Brian Harvey||align=right|601||align=right|7.77||align=right|*||align=right|$1,096
|-
| colspan="3" style="text-align:right;"|Total valid votes/expense limit||align=right|7735||align=right|100.00|| style="text-align:right;" colspan="2"|$14,513
|-
| colspan="3" style="text-align:right;"|Total rejected ballots||align=right|60||align=right|0.61||colspan=2|
|-
| colspan="3" style="text-align:right;"|Turnout||align=right|7795||align=right|78.89||align=right|+5.45|||
|-
| colspan="3" style="text-align:right;"|Electors on list||align=right|9881||colspan=3|
|-
| style="background:#99f;"|
|style="width: 180px" colspan=2|Progressive Conservative hold
|align=right|Swing||align=right|-0.77||colspan=2|
|}
1978 election
|Mabel DeWare||align=right|4211||align=right|57.91||align=right|+5.52||align=right|$7,358
|-
|Donald A. Canning||align=right|2831||align=right|38.93||align=right|-8.68||align=right|$8,481
|-
|Paul Hebert||align=right|230||align=right|3.16||align=right|*||align=right|$0
|-
| colspan="3" style="text-align:right;"|Total valid votes/expense limit||align=right|7272||align=right|100.00|| style="text-align:right;" colspan="2"|$14,856
|-
| colspan="3" style="text-align:right;"|Total rejected ballots||align=right|84||align=right|0.84||colspan=2|
|-
| colspan="3" style="text-align:right;"|Turnout||align=right|7356||align=right|73.44||align=right|+0.95|||
|-
| colspan="3" style="text-align:right;"|Electors on list||align=right|10,017||colspan=3|
|-
| style="background:#99f;"|
|style="width: 180px" colspan=2|Progressive Conservative hold
|align=right|Swing||align=right|+7.10||colspan=2|
|}
References
General references
External links
1926 births
2022 deaths
Canadian Baptists
Curlers from New Brunswick
Canadian senators from New Brunswick
New Brunswick Sports Hall of Fame inductees
Canadian women's curling champions
Progressive Conservative Party of New Brunswick MLAs
Members of the Executive Council of New Brunswick
Progressive Conservative Party of Canada senators
Sportspeople from Moncton
Women MLAs in New Brunswick
Women members of the Senate of Canada
Canadian women curlers
Canadian sportsperson-politicians
21st-century Canadian politicians
21st-century Canadian women politicians
Women government ministers of Canada | https://en.wikipedia.org/wiki/Mabel%20DeWare |
Husøy is a village in Senja Municipality in Troms og Finnmark county, Norway. The village covers the entire island of Husøy which is located in the Øyfjorden off the northwest coast of the large island of Senja. The village/island is located about southwest of the city of Tromsø. The village of Fjordgård sits about across the fjord on the island of Senja.
The village has a population (2017) of 285 which gives the village a population density of . Up until recent times, the island was only accessible by boat; however, it is now connected to the island of Senja by a causeway. The island has a grocery store, primary and secondary school, daycare, restaurant, and Husøy Chapel.
References
External links
Bygdefolket reddet hjørnesteinsbedriften da den fikk koronatrøbbel [The people of the village, rescued (the company that employs a significant number of the locals, or) hjørnesteinsbedriften] (16 March 2021) NRK. Journalist: Tonje Hareland
Islands of Troms og Finnmark
Populated places of Arctic Norway
Senja
Villages in Troms og Finnmark | https://en.wikipedia.org/wiki/Hus%C3%B8y%2C%20Senja |
Curling was a demonstration sport at the 1988 Winter Olympics. The venue was the Max Bell Arena in Calgary. The 1988 Winter Olympics was the second time curling was a demonstration sport at the Winter Games, previously being competed at the 1932 Olympics.
Medal summary
Medal table
Medalists
Men
Teams
*throws third stones
Standings
Round robin results
Draw 1
Draw 2
Draw 3
Draw 4
Draw 5
Draw 6
Draw 7
Tie-breakers
Playoffs
Semifinal
Gold medal match
Women
Teams
Standings
Round robin results
Draw 1
Draw 2
Draw 3
Draw 4
Draw 5
Draw 6
Draw 7
Tie-breakers
Playoffs
Semifinal
Gold medal match
References
Curling in Alberta
1988 in Canadian curling
Olympics
1988 Winter Olympics events
1988
International curling competitions hosted by Canada
Men's events at the 1988 Winter Olympics
Women's events at the 1988 Winter Olympics | https://en.wikipedia.org/wiki/Curling%20at%20the%201988%20Winter%20Olympics |
Aino-Maija Luukkonen (born 14 October 1958 in Pyhämaa, Uusikaupunki) is the mayor of the Finnish city Pori. She stepped out of the mayor's place in July 2022 and is spending a vacation before retirement in March 2023.
She is a member of the Social Democratic Party of Finland (Suomen Sosialidemokraattinen Puolue).
References
1958 births
Living people
People from Uusikaupunki
Social Democratic Party of Finland politicians
Women mayors of places in Finland | https://en.wikipedia.org/wiki/Aino-Maija%20Luukkonen |
Birštonas () is a balneological resort and a spa town in Lithuania situated south of Kaunas on the right bank of the Nemunas River. Birštonas received its city rights 1529 and was appointed a city in 1966. The city is the administrative centre of the Birštonas municipality.
Name
Birštonas is the Lithuanian name of the city. Versions of the name in other languages include Polish: Birsztany, Russian: Бирштаны Birshtany, Belarusian: Біршта́ны Birštany, Yiddish: בירשטאן Birshtan.
History
Birštonas was mentioned for the first time in the fourteenth century as a "homestead at salty water." It was mentioned in chronicles of the Teutonic Knights in 1382 and described as "a farmstead at the salty water". Many Grand Dukes of Lithuania, Lithuanian nobles, and other noblemen vacationed in Birštonas during 14th and 16th centuries to hunt. The resort was founded in 1846. Many people from Russian, Polish, and Lithuanian cities visited sanitoriums for the area's mineral water and to receive curative mud applications, including Lithuanian writer Balys Sruoga, who was ill after the Stutthof concentration camp, beatified Teofilius Matulionis, after his imprisonment in Soviet camps and prisons for 16 years.
Environment
Birštonas is surrounded by pine forests and the Nemunas River, which is very good for the ill. Some hills offer nice views of the Nemunas River. There are also shops, police department, library, theatre, clinic, pharmacy, book store, schools, museums, cafes, restaurants and the City Hall. There are many apartments and rare houses. Birštonas serves as a center of the Nemunas Loops Regional Park.
Transportation
Birštonas is accessed by national status roads from Kaunas, Vilnius, and Marijampolė. It is served by Kaunas International Airport, the second largest airport in Lithuania, located in Karmėlava site.
Festivals
Birštonas holds several festivals. The Birštonas town festival is held during the second weekend of June. It features concerts, folk art exhibits, and air balloon and motorboat races.
On the last weekend of March Birštonas hosts a traditional, Lithuania's oldest international jazz festival, called Birštonas. Since 1980, the jazz festival coming here every two years have long earned the resort a name of the Lithuanian jazz Mecca.
The "Būtent!" festival is an annual open-air discussion festival that takes place at the beginning of September. For two days, well-known educators, influencers and politicians gather to discuss topics recommended by festival visitors. A wide variety of topics are discussed in English and Lithuanian. The festival is free of charge.
Tourism
Birštonas is the fastest growing resort town in Lithuania experiencing a 55% increase in tourism annually. Birštonas is known for its mineral water. This water is used by sanatoriums for mineral water pools and baths.
There are three large sanatoriums in Birštonas:
Tulpė (English: Tulip) can accommodate as many as 210 people at a time
Versmė (English: Spring) has 187 rooms that can accommodate 340 people at a time
Eglė (English: Fir Tree) was opened in 2013 and can treat 730 people at one time
All of them offer halotherapy, therapeutic peat pulp bath, mineral water pools, baths, massages, and a wide range of curative procedures.
Birštonas also has hotels and country farmsteads, adapted for rural tourism.
Local attractions
Vytautas hill, where Lithuanian Grand Duke Vytautas had his hunting mansion. After you climb the 40 m high slope, visitors are able to pause for breath on a beautifully arranged rest site. The site opens a fascinating panoramic view upon Birštonas town and Nemunas bend. The view is beautiful throughout the year, so climbing Vytautas Hill has become a ritual for Birštonas guests. Furthermore, this place is a favourite of selfie makers and painters visiting the resort town.
Birštonas Museum - The museum building, which is included in the list of Cultural Heritage, is worth seeing. This romantic villa, with little towers and ornate balconies, was built by the forester, Antanas Katelė. It was leased to teachers undergoing treatment in Birštonas before the Second World War. After the war, the building was nationalized. Then it was used as a sanatorium. In 1967 it was established as a museum.
Birštonas Museum of Sacral Art - The former building of parsonage today accommodates the Museum of Sacral Art, which attracts more and more pilgrims and single visitors every year. Visitors to this place describe their stay here "as a place to find peace of mind and revive yourself" either for a splendid exhibit of artistic treasures or for the sincere attention paid to each visitor. Justinas Marcinkevičius, a legendary Lithuanian poet, declared that this museum is dedicated to love.
The Promenade, a path near the Nemunas River.
Cycling in local Žvėrinčius forest, riding a horse, sailing, sculling, or canoeing along the Verknė or the Nemunas rivers are available.
Birštonas Observation Tower. The place for the tower was chosen back in 1997, when the Government of the Republic of Lithuania approved the planning scheme for the Nemunas Loops Regional Park. The observation deck of the tower will be located at a height of 45 m, and the total height of the tower will be 55 m. Getting to the tower top without stopping might be difficult, and therefore six rest sites will be provided. Next to the tower there will be a recreation area and information stand with panorama of the Nemunas Loops Regional Park. The metal construction of the tower will be "dressed" with larch panels with triangular cells. Such "dress" of the tower might remind of wayside shrine or constellations in the sky. The tower, rectangular design with a laced roof, follows the tradition of Lithuanian defensive architecture, resembles old wooden castle towers and also associates with the later architecture of belfries towers. One might also compare the tower with roadside chapels and image of the World tree. The symbolism of the tower enlivens with the openings – small window for light penetration and opportunity to admire the surrounding beauties as they are carvings of wooden sculptures.
Notable people
Balys Sruoga
Vidas Blekaitis
Nikodemas Silvanavičius
Teofilius Matulionis
Twin towns — sister cities
Birštonas is twinned with:
Ağstafa, Azerbaijan
Bykle, Norway
Chiatura, Georgia
Ełk County, Poland
Jinan, China
Keila, Estonia
Kaga, Ishikawa, Japan
La Croix-en-Touraine, France
Leck, Germany
Sigulda, Latvia
Sysmä, Finland
Żnin, Poland
Gallery
References
External links
Official city page
Tourism information page
Birštonas Jazz festival page
Birštonas for tourists on Litauen Netz
Birštonas Discussion festival "Būtent!"
Cities in Lithuania
Cities in Kaunas County
Spa towns in Lithuania
Municipalities administrative centres of Lithuania | https://en.wikipedia.org/wiki/Bir%C5%A1tonas |
West Central General Communal is a former electoral division of Fiji, one of 3 communal constituencies reserved for General Electors, an omnibus category including Caucasians, Chinese, and all others whose ethnicity was neither indigenous Fijian nor Indo-Fijian. Established by the 1997 Constitution, it came into being in 1999 and was used for the parliamentary elections of 1999, 2001, and 2006. (Of the remaining 68 seats, 43 were reserved for other ethnic communities and 25, called Open Constituencies, were elected by universal suffrage).
The 2013 Constitution promulgated by the Military-backed interim government abolished all constituencies and established a form of proportional representation, with the entire country voting as a single electorate.
Election results
In the following tables, the primary vote refers to first-preference votes cast. The final vote refers to the final tally after votes for low-polling candidates have been progressively redistributed to other candidates according to pre-arranged electoral agreements (see electoral fusion), which may be customized by the voters (see instant run-off voting).
1999
2001
2006
Sources
Psephos - Adam Carr's electoral archive
Fiji Facts | https://en.wikipedia.org/wiki/West%20Central%20%28General%20Electors%20Communal%20Constituency%2C%20Fiji%29 |
Hansnes is the administrative centre of Karlsøy Municipality in Troms og Finnmark county, Norway. The village is located on the northeast side of the island of Ringvassøya, along the Langsundet strait. By car, it is about northeast of the city of Tromsø. The Langsund Tunnel is a proposed undersea tunnel which will connect the islands of Ringvassøya and Reinøya. When built, the tunnel will replace the ferry service from Hansnes to the nearby islands of Karlsøya, Vannøya, and Reinøya.
The village has a population (2017) of 493 which gives the village a population density of . Hansnes is home to stores, a gas station, a bank, a café, a medical center, Ringvassøy Church, a school, a day care, and nursing homes.
References
Villages in Troms
Karlsøy
It is possible that the village was given its name when Hans Mortensen Hegeland when he moved the family farm from Elvevoll approximately 1672 | https://en.wikipedia.org/wiki/Hansnes |
Lyngseidet (also or ) is the administrative centre of Lyngen Municipality in Troms og Finnmark county, Norway. The village is located on an isthmus that is about wide between an arm of the Ullsfjorden and the Lyngenfjorden.
The village is home to two grocery stores, Lyngen Church, nursing home, schools, daycare, pharmacy and library. A nine meter tall plastic figure Santa Claus named Gollis is also located here. Lyngseidet is located north of the village of Furuflaten and by ferry from Olderdalen, in the neighboring Kåfjord Municipality. The village has a population (2017) of 819 which gives the village a population density of .
References
External links
Official tourist page of the Lyngen region
Villages in Troms
Populated places of Arctic Norway
Lyngen | https://en.wikipedia.org/wiki/Lyngseidet |
Shane Bond (born 9 July 1975) is a former Australian rules footballer in the Australian Football League.
AFL career
West Coast Eagles career (1994–1996)
Recruited from South Australian National Football League (SANFL) club Port Adelaide, Bond debuted with the West Coast Eagles in 1994, going on to play 34 games and kick 20 goals for the club, as well as playing in the 1994 Premiership side.
Port Adelaide career (1997–2000)
Bond was then traded to Port Adelaide when they joined the AFL in 1997, where he played 57 games for 11 goals between 1997 and 2000, including Port Adelaide's third goal in the AFL.
Statistics
|-
|- style="background-color: #EAEAEA"
|style="text-align:center;background:#afe6ba;"|1994†
|style="text-align:center;"|
| 20 || 21 || 15 || 11 || 129 || 113 || 242 || 44 || 33 || 0.7 || 0.5 || 6.1 || 5.4 || 11.5 || 2.1 || 1.6 || 0
|-
! scope="row" style="text-align:center" | 1995
|style="text-align:center;"|
| 20 || 10 || 5 || 10 || 46 || 52 || 98 || 21 || 17 || 0.5 || 1.0 || 4.6 || 5.2 || 9.8 || 2.1 || 1.7 || 0
|- style="background-color: #EAEAEA"
! scope="row" style="text-align:center" | 1996
|style="text-align:center;"|
| 20 || 3 || 0 || 2 || 5 || 5 || 10 || 2 || 1 || 0.0 || 0.7 || 1.7 || 1.7 || 3.3 || 0.7 || 0.3 || 0
|-
! scope="row" style="text-align:center" | 1997
|style="text-align:center;"|
| 5 || 22 || 7 || 3 || 233 || 176 || 409 || 73 || 29 || 0.3 || 0.1 || 10.6 || 8.0 || 18.6 || 3.3 || 1.3 || 7
|- style="background-color: #EAEAEA"
! scope="row" style="text-align:center" | 1998
|style="text-align:center;"|
| 5 || 15 || 0 || 1 || 142 || 74 || 216 || 63 || 28 || 0.0 || 0.1 || 9.5 || 4.9 || 14.4 || 4.2 || 1.9 || 1
|-
! scope="row" style="text-align:center" | 1999
|style="text-align:center;"|
| 5 || 18 || 4 || 2 || 150 || 98 || 248 || 63 || 29 || 0.2 || 0.1 || 8.3 || 5.4 || 13.8 || 3.5 || 1.6 || 5
|- style="background-color: #EAEAEA"
! scope="row" style="text-align:center" | 2000
|style="text-align:center;"|
| 5 || 2 || 0 || 0 || 12 || 6 || 18 || 4 || 1 || 0.0 || 0.0 || 6.0 || 3.0 || 9.0 || 2.0 || 0.5 || 0
|- class="sortbottom"
! colspan=3| Career
! 91
! 31
! 29
! 717
! 524
! 1241
! 270
! 138
! 0.3
! 0.3
! 7.9
! 5.8
! 13.6
! 3.0
! 1.5
! 13
|}
WAFL
East Perth career
He also played 21 games for Western Australian Football League (WAFL) club East Perth whilst with the West Coast Eagles.
Personal life
He is the younger brother of fellow AFL player Troy Bond.
References
External links
1975 births
East Perth Football Club players
Indigenous Australian players of Australian rules football
Living people
Port Adelaide Magpies players
Port Adelaide Football Club players
West Coast Eagles players
West Coast Eagles premiership players
Australian rules footballers from South Australia
Port Adelaide Football Club (SANFL) players
Port Adelaide Football Club players (all competitions)
VFL/AFL premiership players | https://en.wikipedia.org/wiki/Shane%20Bond%20%28footballer%2C%20born%201975%29 |
or is a village in Lyngen Municipality in Troms og Finnmark county, Norway. The village is located along the Lyngen fjord. Furuflaten is located at the mouth of the Lyngsdalselva river, about south of the village of Lyngseidet and about straight southeast of the city of Tromsø.
The village has a population (2018) of 269 which gives the village a population density of .
References
Villages in Troms
Lyngen | https://en.wikipedia.org/wiki/Furuflaten |
A singing cowboy was a subtype of the archetypal cowboy hero of early Western films. It references real-world campfire side ballads in the American frontier, the original cowboys sang of life on the trail with all the challenges, hardships, and dangers encountered while pushing cattle for miles up the trails and across the prairies. This continues with modern vaquero traditions and within the genre of Western music, and its related New Mexico, Red Dirt, Tejano, and Texas country music styles. A number of songs have been written and made famous by groups like the Sons of the Pioneers and Riders in the Sky and individual performers such as Gene Autry, Roy Rogers, Tex Ritter, Bob Baker and other "singing cowboys". Singing in the wrangler style, these entertainers have served to preserve the cowboy as a unique American hero.
History
The image of the singing cowboy was established in 1925 when Carl T. Sprague of Texas recorded the cowboy song, "When the Work's All Done This Fall". A year later, John I. White became the first representative of the genre to perform on a nationally broadcast radio show. Other early recording artists in the Western genre included Jules Verne Allen, Harry McClintock, Wilf Carter alias Montana Slim, and Tex Owens who wrote "The Cattle Call" which became a standard in the singing cowboy genre.
Many of these early recording artists had grown up on ranches and farms or had experience working as cowboys. They typically performed simple arrangements with rustic vocal performances and a simple guitar or fiddle accompaniment. The full popularity of the singing cowboys was not reached until the spread of sound films and the emergence of the commercial country music industry.
As the singing cowboy genre developed it kept its themes of the American west and cowboy life, but moved away from its folk music origins to adapt to popular tastes. It was popularized by many of the B-movies of the 1930s and 1940s. The typical singing cowboys were white-hat-wearing, clean-shaven heroes with the habit of showing their emotions in song. Singing cowboys typically recorded with big band arrangements, often in the western swing style popularized by Bob Wills, and were also influenced by the vocal style of crooners such as Bing Crosby. Crosby himself also made a single appearance as a singing cowboy in Rhythm on the Range (1936), including the song "I'm an Old Cowhand (From the Rio Grande)" which many other singing cowboys later performed.
Notable actors
Ken Maynard
Ken Maynard was the screen's first singing cowboy. He first appeared in silent motion pictures in 1923 and in addition to acting also did stunt work. His horsemanship and rugged good looks made Maynard a cowboy star. He recorded two songs with Columbia Records before making his first film with a musical soundtrack. He sang two songs in Sons of the Saddle (1930).
Ken Maynard's horse was named "Tarzan".
Bob Steele
In 1930 Bob Steele began a series of singing cowboy films for Tiffany Pictures though he later stopped singing in films.
John Wayne
Early in his career, 27-year-old John Wayne appeared as "Singin' Sandy Saunders" in Riders of Destiny (1933) and also made seven more films for Monogram Pictures. Wayne's version of the singing cowboy was much darker than the later ones; his ten-gallon hat was black instead of white and he'd chant about "streets running with blood" and "you'll be drinking your drinks with the dead" as he strode purposefully down the street toward a showdown.
The films were successful and boosted Wayne's career after several failures in the wake of the widescreen classic The Big Trail (1930), but he refused to renew his contract in 1935, although he did continue making nonsinging Westerns for Monogram's successor, Republic Pictures. Because Wayne could not sing, his filmed songs were dubbed by the son of director Robert N. Bradbury, making the obligatory personal appearances a continuous embarrassment for the young actor. Wayne also emphasized authenticity in his Westerns and knew that real cowboys did not routinely sing on the way to a gunfight or wear Singin' Sandy's elaborate costumes.
Gene Autry
While other Western actors, such as John Wayne and Clint Eastwood, only dabbled in singing roles, some actors became known mainly for their parts as singing cowboys. The most famous of them was Gene Autry, and the moniker "the singing cowboy" usually refers to him in particular. When Wayne declined further singing cowboy roles, Republic looked for a replacement. Former rodeo rider Autry was chosen because he was the one candidate who could both sing and ride a horse, namely Champion the Wonder Horse. The choice was so successful that, at the time of his death in 1998, Autry was still on the top 10 list of Hollywood Western box office moneymakers.
Autry, initially a rodeo competitor, first rose to popularity as a singer, but his acting career started off quickly with the 1935 film serial The Phantom Empire, and he became a prolific star. Autry's early popularity, both for his radio and film performances, quickly paved the way for a multitude of imitators, but most attempts didn't get close to his success.
Autry, and later Roy Rogers, often appeared in contemporary Western settings rather than the 19th century wild west era. This allowed the stars to appear in modern clothing alongside motorcars, airplanes, and telephones. In The Phantom Empire, Autry spends time singing on the radio at his "Radio Ranch" as well as battling an ancient civilisation with a race of robots who live beneath the earth.
Autry was also the first sound motion picture cowboy star to use his own name as the main character in a film, a practice soon emulated by Rogers (although "Roy Rogers" wasn't his real name, either, it was Leonard Slye).
Dick Foran
Warner Bros. began a series of twelve singing cowboy films featuring their contract star Dick Foran from 1935-1937. Foran's first picture in this popular series was Moonlight on the Prairie, followed by Song of the Saddle. His style of singing was in a golden voiced manner reminiscent of Nelson Eddy. In the movies, Foran rode his own horse, a Palomino named "Smoke".
Smith Ballew
Sykes "Smith" Ballew made a series of five films for producer Sol Lesser that were released through 20th Century Fox.
Fred Leedon Scott
Fred Leedon Scott made a series of films initially with Jed Buell's Spectrum Pictures beginning with Romance rides the Range (1963).
Bob Baker
Bob Baker starred in a series of a dozen films for Universal Pictures from 1937. His horse was named "Apache". He later appeared as a second lead to Johnny Mack Brown from 1939.
Roy Rogers
Autry's status as the top singing cowboy was never in question until 1937, when disagreements made him temporarily walk out on his contract with Republic Studios. The studio's chosen replacement, Roy Rogers, who had previously appeared only in minor roles (including a memorable appearance opposite Autry while still billed under his real name, Leonard Slye), quickly grew popular when given the chance to star. By the time Autry returned, he found himself challenged for top movie singing cowboy status by the blossoming career of his new rival Rogers, although Rogers never neared Autry's juggernaut level of record sales. When Autry enlisted in the Army Air Corps during World War II, Roy Rogers became the "King of the Cowboys," competing head-to-head with Autry for the rest of the decade. Autry and Rogers (as a member of the "Sons of the Pioneers" singing group), had appeared together in the 1935 Autry vehicle, The Old Corral, Rogers' second film, before the studio chose him as an Autry replacement and renamed him during Autry's walkout two years later. Autry and Rogers never made a movie together after Rogers began his solo film career, although Rogers did appear in a supporting role with ex-singing cowboy John Wayne in Dark Command (1940).
Tex Ritter
In 1936, Edward Finney of the recently formed Grand National Pictures decided on a singing cowboy for their studio and screen-tested Tex Ritter, who began a series of films with the studio beginning with Song of the Gringo. Ritter recorded "Do Not Forsake Me Oh My Darlin'," the movie title-track song for High Noon (1952). The song became a hit and received an Academy Award for Best Music, Original Song, for 1953. Tex Ritter was also the father of television sitcom actor John Ritter.
Herb Jeffries
Herb Jeffries and his horse Starbuck made a series of films beginning with Harlem on the Prairie (1937).
Dorothy Page
Singing cowgirl Dorothy Page made three films for Grand National Pictures in 1939.
James Newill
With the fame of the operetta Rose-Marie and singing cowboy films, a series of films with actor singer James Newill playing a singing Mountie, Renfrew of the Royal Mounted, were released by Grand National between 1937 and 1940.
Addison "Jack" Randall
Observing the success of the singing cowboy at other studios, Monogram Pictures engaged Addison Randall for a series of Western films where he initially sang.
Eddie Dean
Having a variety of experience in supporting roles in many Westerns, Producers Releasing Corporation gave Eddie Dean a series of films beginning with Song of Old Wyoming in 1945. Dean was credited with riding several horses in his films; he once said in an interview he kept changing them so he wouldn't be upstaged by his horse.
Ken Curtis
Ken Curtis, a member of the Sons of the Pioneers singing group, made a series of Westerns at Columbia Pictures accompanied by the Hoosier Hot Shots. A son in law of director John Ford, He appeared in numerous Ford films as a basically non-singing supporting player, including The Searchers, and later played "Festus Hagen" on the television series Gunsmoke for eleven seasons.
Rex Allen
Rex Allen made his debut in films with Republic Pictures' The Arizona Cowboy in 1950. He is credited with making the last theatrical singing cowboy Western Phantom Stallion in 1954.
Vaughn Monroe
Popular singer Vaughn Monroe filmed two Westerns for Republic Pictures, Singing Guns (1950) and Toughest Man in Arizona (1952) where he sang the hit song Mule Train in the former.
Other
Other notable actors who became famous as singing cowboys were Jimmy Wakely and John 'Dusty' King who appeared in the Range Busters series. Non-singing cowboy actors such as Buck Jones complained that producers would find it too easy to pad out the length of a film with songs rather than action, characterization, or plot exposition.
With the advent of television, the making of B-movies dropped off and the era of singing cowboys was coming to an end. Autry and Rogers went on to star in The Gene Autry Show and The Roy Rogers Show, respectively, but the series' runs ended by the close of the decade (1950s), and the singing cowboy gradually ceased to exist in popular culture except as an exercise in nostalgia. Though he did not appear in the film, Tex Ritter sang the continuing ballad of High Noon.
The singing cowboy image has since been parodied, most notably in the 1985 film Rustlers' Rhapsody, with Tom Berenger portraying a stereotypical singing cowboy, and in the Pixar film Toy Story 2. The Coen brothers use singing cowboys in two films; Alden Ehrenreich portrays singing cowboy Hobie Doyle in their 2016 movie Hail, Caesar!, and Tim Blake Nelson portrays the title character in their 2018 movie The Ballad of Buster Scruggs. The musical group Riders in the Sky continues the tradition of the singing cowboy today.
Don Edwards
Stuart Hamblen
Kirby Grant
Monte Hale
Jorge Negrete
Carl T. Sprague
Dick Thomas
References
External links
Points West article: The Singing Cowboys: Real to Reel
Cowboy Songs and Singers
"The Mormon Cowboy" on Cowboy Songs and Singers
Cowboy culture
Western (genre) subgenres | https://en.wikipedia.org/wiki/Singing%20cowboy |
Olderdalen ( or Dálvvesvággi; ) is the administrative centre of the municipality of Gáivuotna – Kåfjord – Kaivuono in Troms og Finnmark county, Norway. Olderdalen is located in the Olderdalen valley along the Kåfjorden with a view of the Lyngen Alps. The village has a ferry connection to Lyngseidet, the administrative centre of Lyngen Municipality, across the fjord. The European route E6 highway passes through this village also.
Olderdalen is located about to the northwest of the village of Birtavarre and it is about to the east of the city of Tromsø. Kåfjord Church is located in this village. The village has a population (2017) of 322 which gives the village a population density of .
Economy
The Olderdalen area is home to mainly farming and fishing. Raising sheep and dairy cattle are two of the most prominent types of agriculture in the area. There is also grocery services as well as public and private services.
History
During World War II many of the houses and farms in Olderdalen fell victim of the German scorched earth tactics when they withdrew from Finland and Finnmark. This led to much of the infrastructure and buildings in the village being destroyed to prevent the invading Soviet forces from obtaining supplies.
References
Villages in Troms
Populated places of Arctic Norway
Gáivuotna–Kåfjord | https://en.wikipedia.org/wiki/Olderdalen |
Demir Demirkan () (born 12 August 1972) is a Turkish musician, Eurovision Song Contest winning composer, formerly guitarist for thrash metal band Mezarkabul. Demir Demirkan started playing music when he was 13 and played guitar with various groups in college. Demir Demirkan also wrote television jingles and composed soundtracks for television and films.
Early life and influences
Demirkan started playing music when he was 13 and played guitar with various groups in college. In 1990, Demir joined a heavy/rock group, Mezarkabul, based in Istanbul and wrote and played guitar in the group's second album, Trail Blazer.
In 1992, he moved to Los Angeles where he studied with Scott Henderson, Frank Gambale and Paul Hanson who founded the MI-Musician's Institute.
In 1996, he moved back to Istanbul and worked as a producer, guitarist and composer for various artists such as Sebnem Ferah and Sertab Erener. Demir rejoined Mezarkabul again in 1997 and recorded the Anatolia album.
Career
Demirkan played his first guitar at age 13, and attained national stardom in 1990 when he joined the Istanbul heavy rock group Mezarkabul as songwriter and guitarist. In 1992, he studied at Musician's Institute in Los Angeles with Scott Henderson, Frank Gambale, and MI founder Paul Hanson, also playing studio and live gigs.
In 2000, Demir released his eponymous initial solo album with Sony Music. His albums Dunya Benim (The World is Mine) and 2004 Istanbul followed in 2002 and 2004. The latter sold in 11 European countries after his successful tour with Mike Tramp (Whitelion).
The songs Demir wrote for Sertab Erener were widely accepted in Europe and Turkey. One of these songs, “Every Way That I Can,” won the first prize in the 2003 Eurovision Song Competition and sold 400,000 units worldwide.
Demirkan also wrote television jingles and composed soundtracks for television and films. One of the more remarkable works of Demirkan was the music he composed for the documentary about Gallipoli/Gelibolu in 2005. That soundtrack involved ethnical strings recorded in Turkey and classical melodies recorded by a symphonic orchestra and choir in the Czech Republic. It was released in Turkey and Australia.
Demirkan and Sertab Erener embarked on the international project Painted on Water together. This innovative work entitled Ebru was co-produced by Demir and Jay Newland, a multi- Grammy-winning-producer (Norah Jones’ “Come Away with Me”), and released on Motéma Music.
His Los Angeles experience informed the current project in several ways, not least the fact that "the L.A. vibe is great for art," Demirkan says. "Every day when I was studying in Hollywood, I passed A&M Studios, and I wanted to record an album there. When we were ready to record Painted on Water, we had to search for them because they'd changed to their name to Hanson. Every time I passed by, I promised myself I’d get there and record, so it was a great moment, a dream came true."
Demirkan continues his solo career in Turkey.
Albums
Demir Demirkan (2000)
Dünya Benim (2002)
2004 İstanbul (2004)
Gelibolu (OST) (2005)
Ateş Yağmurunda Çırılçıplak (2007)
Yolun Yarısı (2008)
Painted on Water (with Sertab Erener) (2010)
Biriz (2011)
2000-2012 (2012)
Tam Ölmek de Değil (2014)
Elysium on Ashes (2019)
References
https://www.dailysabah.com/arts/portrait/sertab-erener-turkish-winner-of-eurovision-song-contest
External links
1972 births
Living people
People from Adana
Turkish rock singers
Turkish songwriters
Turkish heavy metal guitarists
Musicians Institute alumni
Eurovision Song Contest winners
21st-century Turkish singers
21st-century guitarists
21st-century Turkish male singers | https://en.wikipedia.org/wiki/Demir%20Demirkan |
Storslett is the administrative centre of Nordreisa Municipality in Troms og Finnmark county, Norway. The village is located at the southern end of the Reisafjorden along the mouth of the river Reisaelva. The village has a population (2017) of 1,837 which gives the village a population density of .
Nordreisa Church and Nordreisa's upper secondary school are located in Storslett. The small Sørkjosen Airport is located in the neighboring village of Sørkjosen, about to the northwest. The European route E6 highway passes through this village.
Storslett was completely destroyed during World War II in 1944 at the end of the occupation of Norway by Nazi Germany; however, the village area was completely rebuilt and has had strong growth since the war.
References
Nordreisa
Villages in Troms
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Storslett |
Sørkjosen (, ) is a village in Nordreisa Municipality in Troms og Finnmark county, Norway. The village is located along the shores of the Reisafjorden about northwest of the municipal center of Storslett. Sørkjosen has many industries including fishing, dairy production, and a sawmill.
The village has a population (2017) of 864 which gives the village a population density of .
Nord-Troms Museum
Sørkjosen hosts several preserved historical buildings that are part of the Nord-Troms Museum. The other exhibitions are in neighboring municipalities of Lyngen, Storfjord, Kåfjord, Skjervøy, and Kvænangen.
Transport
The European route E6 highway connects Sørkjosen with the town of Alta (and the rest of Finnmark) to the east, and the city of Tromsø to the west. Sørkjosen Airport is located within the urban area of the village, on the shore of Reisafjorden, at its southern end. Widerøe provides air services to Tromsø, Hammerfest, and Kirkenes from Sørkjosen.
References
Villages in Troms
Nordreisa
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/S%C3%B8rkjosen |
Water supply and sanitation in the United Kingdom is provided by a number of water and sewerage companies. Twelve companies and organisations provide drainage and sewerage services, each over a wide area, to the whole United Kingdom; and supply water to most customers in their areas of operation. There are also 'water only' companies which supply water in certain areas. Some companies are licensed to supply water or sewerage services using the networks of other providers.
England
In England and Wales the economic regulator of water and sewerage is Ofwat and the quality regulator is the Drinking Water Inspectorate.
Water and sewerage
Water only
Wales
Scotland
Scottish Water (government)
Business users receive the services via a licensed provider and Scottish Water act as wholesaler.
Northern Ireland
Northern Ireland Water (government)
Crown dependencies
Jersey Water (private)
Guernsey Water (government)
Manx Utilities Authority (government)
References
Utilities of the United Kingdom | https://en.wikipedia.org/wiki/United%20Kingdom%20water%20companies |
Louis-Aimé Maillart (March 24, 1817 – May 26, 1871) was a French composer, best known for his operas, particularly Les Dragons de Villars and Lara.
Biography
Maillart was born in Montpellier (Hérault). He studied at the Conservatoire de Paris from 1833, learning composition from Aimé-Ambroise-Simon Leborne and Fromental Halévy, and violin from Guérin. In 1841 he won France's premier music prize, the Prix de Rome, which brought with it three years' study at the French Academy in Rome. After returning to France he composed his first opera, Gastibelza, ou Le fou de Tolède, which was chosen as the opening work at the Opéra-National (later the Théâtre Lyrique) in 1847. There followed five more operas between then and 1864, all first performed in Paris.
Of his operas, Les dragons de Villars (1856) and Lara (1864) are the best known. Les dragons de Villars premiered at the Théâtre Lyrique; it was also given in Germany under the title Das Glöckchen des Eremiten. Lara was based on a poem of the same name by Lord Byron.
Maiilart died in Moulins, Allier in the Auvergne region of France at the age of 54, and was buried in the Cimetière de Montmartre. Grove's Dictionary of Music and Musicians says of him, "Maillart’s music is characterized by graceful melodies, a colourful, theatrical style and skilful instrumentation".
Operas
Lionel Foscara (cantata) (1841)
Gastilbelza (l'homme à la carbine) (1847)
Le moulin des tilleuls (1849)
Les dragons de Villars (1856)
Les pêcheurs de Catane (1860)
Lara (1864)
References and sources
References
Sources
External links
1817 births
1871 deaths
19th-century classical composers
19th-century French composers
19th-century French male musicians
Burials at Montmartre Cemetery
French classical composers
French male classical composers
French opera composers
Male opera composers
Musicians from Montpellier
Prix de Rome for composition | https://en.wikipedia.org/wiki/Aim%C3%A9%20Maillart |
Sørkjosen Airport (; ) is a regional airport located at the village of Sørkjosen in Nordreisa Municipality in Troms og Finnmark county, Norway, about from the municipal center of Storslett. Owned and operated by the state-owned Avinor, it handled 15,198 passengers in 2014. The airport has a runway and is served by Widerøe, which operates regional routes using the Dash 8-100 to Tromsø, and some communities and towns in Finnmark on public service obligation contracts. The airport opened in 1974 and was originally served using de Havilland Canada Twin Otter aircraft. Dash 8s were introduced in 1995 and two years later ownership was transferred from Nordreisa Municipality to the state.
History
Sørkjosen was launched as part of a national network of regional short take-off and landing airport which was proposed in the mid-1960s. The final decision to build the airport was taken by Parliament in 1972. Both Widerøe and Norving applied to operate the subsidized regional routes in Finnmark, which included the route to Sørkjosen. Widerøe was awarded the contract in 1973. Sørkjosen Airport opened on 1 August 1974, the same day as four regional airports in Finnmark.
A new fire station, serving both the airport and the municipality, was completed in 1992, costing 3.2 million Norwegian krone. A five-week strike by three employees took place in 1992, where they demanded a collective agreement. The strike stopped all traffic at the airport, but the employees never received their demands. The Civil Aviation Administration (later renamed Avinor) recommended in 1994 that Sørkjosen and eight other airports be considered closed, as they had high costs and low patronage. Widerøe served the airport using Twin Otters until 1995, when they were replaced by the Dash 8. The airport received subsidies of 3.9 million Norwegian krone (NOK) in 1996, which allowed the airport to operate with a profit of NOK 1.4 million. The state and the Civil Aviation Administration took over ownership and operations of the airport from 1 January 1997, in exchange for NOK 3.9 million being paid to Nordreisa Municipality. Ground handling remained a municipal responsibility. Flights to Sørkjosen have been subject to public service obligations since 1 April 1997.
In the mid-1990s, Nordreisa Municipal Council attempted to change the airport's name from Sørkjosen to Nordreisa. They argued that it was necessary to use the Nordreisa name to market the region as a tourist destination. The application was rejected by the Ministry of Transport and Communications, who stated that airports were required by regulation to be named after a settlement rather than a municipality. Airport security was introduced on 1 January 2005. This required the terminal to be slightly rebuilt; while it previously had a common departure and arrivals hall, it had to be separated into two areas. The municipality therefore decided to transfer the ownership of the ground handling service to the three employees. Avinor carried out a major upgrade to the runway safety area and landing lights in 2008 and 2009. The investments cost NOK 40 million. The expansion of the safety area resulted in part of the lot of Birkelund Sawmill being expropriated.
Facilities
The airport has a asphalt runway aligned 15–33 (roughly north–south). The airport consists of a passenger terminal and an operations building. The terminal has a capacity of sixty passengers per hour and one airliner on the apron. Twenty people work at the airport, which is five minutes from Storslett. Free parking, taxis and car rental is available.
Airlines and destinations
Sørkjosen Airport is served by Widerøe with Dash 8-100 aircraft connecting the community with Tromsø and airports in Finnmark. The routes are operated on public service obligation with the Ministry of Transport and Communications. The airport had 15,198 passengers, 2,343 aircraft movements and handled 0 tonnes of cargo in 2014, and 22,256 passengers in 2017. Sørkjosen airport's catchment area covers northern Troms and it is the only regional airport in the county (Tromsø and Bardufoss are primary).
Statistics
References
Airports in Troms og Finnmark
Avinor airports
Nordreisa
1974 establishments in Norway
Airports established in 1974 | https://en.wikipedia.org/wiki/S%C3%B8rkjosen%20Airport |
Lai Chi Kok Bay (Chinese: 荔枝角灣) or Lai Wan (Chinese: 荔灣) was a bay west of Lai Chi Kok in Hong Kong. North of the bay is Kau Wa Keng. The bay was largely recreational during its history. In the early and mid 20th century, bathing pavilions were built on the beach of the bay for swimmers, and boats were rented for rowing around the bay. Lai Chi Kok Amusement Park, the Song Dynasty Village, and theatres were built on the shore. The bay was later reclaimed and recreational facilities like a park, swimming pool, library, and indoor sports facilities were built. Lai Chi Kok Bay literally means the point of lychee.
The bay was spanned by the Lai Chi Kok Bridge, built 1968.
In 1975, the Hong Kong Government announced plans to reclaim the bay and turn it into a public park. Though the bay was popular with swimmers, the government considered this a "hazard" as the water was badly polluted. At the same time, the government said the project would provide much-needed public open space for the Mei Foo area.
See also
Lai Wan station (now Mei Foo station)
References
External links
Lai Chi Kok
Bays of Hong Kong | https://en.wikipedia.org/wiki/Lai%20Chi%20Kok%20Bay |
Tennevoll or Tennevollen is the administrative centre of Lavangen Municipality in Troms og Finnmark county, Norway. The village lies about straight east of the town of Harstad. Tennevoll is located at the end of the Lavangsfjorden, along the river Spansdalselva, which flows through the Spansdalen valley. The tall mountain Reinbergen sits just to the east of the village.
The village has a population (2017) of 307 which gives the village a population density of . The only school for the municipality is located in Tennevoll, and Lavangen Church is to the north near the village of Å.
References
Villages in Troms
Lavangen | https://en.wikipedia.org/wiki/Tennevoll |
Sven Harald Linderot (8 October 1889, in Skedevi, Finspång, Östergötland County – 7 April 1956) was a Swedish Communist leader. He was born Sven Harald Larsson but changed his surname to Linderot in 1918. Among party members he was also known as Sven-Lasse.
Linderot became active in the Swedish Social Democratic Party in 1914 and he joined the left opposition at the party split in 1917, which soon became the Communist Party of Sweden. During the Finnish Civil War he was active in Committee against the Finnish White Terror. Linderot was one of the leaders of the party's youth organization and in late 1921 he was sent to Moscow to work for the Communist International (Comintern). He was also editor of the party newspaper Norrskensflamman from 1925 to 1927.
When the party split in 1929, Linderot emerged as one of the main figures in the pro-Comintern faction together with Hugo Sillén, which by orders of Moscow expelled a majority of the party's members, including the leadership. Linderot replaced the expelled Nils Flyg as leader of the party, a position he held from 1929 to 1951.
In 1939, Sven Linderot was elected to the upper house () of the Parliament of Sweden, where he had a seat until 1949.
References
1889 births
1956 deaths
People from Finspång Municipality
Members of the Riksdag from the Left Party (Sweden)
Swedish communists
Leaders of political parties in Sweden
Swedish Comintern people
Members of the Första kammaren | https://en.wikipedia.org/wiki/Sven%20Linderot |
Serta is an American company based in Hoffman Estates, Illinois, that specializes in developing and manufacturing mattresses. It was founded in 1931 in Illinois as Sleeper, Inc. by 13 mattress manufacturers who licensed the Serta name; subsequently, eight independent licensees acting like a cooperative owned the company. Afterwards, it was controlled and operated as Serta International by its largest licensee, National Bedding Company (which ultimately held 27 of the 34 U.S. Serta manufacturing licenses). In 2005, two private equity groups teamed up to purchase National Bedding Co.--The Ares Corporate Opportunities Fund, the Los Angeles-based private equity fund of Ares Management; and Teachers’ Private Capital, the private equity arm of the Ontario (Canada) Teachers’ Pension Plan. The American company Serta International is a subsidiary of the American company Serta Simmons Bedding, LLC of Doraville, Georgia. Other licensees include Serta Dormae in Texas, Serta Restokraft in Michigan, and Salt Lake Mattress in Utah.
Serta is the largest mattress brand in the United States, and offers four main types of mattresses – traditional inner spring, gel-infused memory foam, hybrid mattresses which combine both, and the Salt Lake City plant exclusively produces a Talalay Latex collection. Serta products are used extensively in the lodging industry, with Hilton Worldwide and Wyndham Worldwide among its customers. Serta mattresses are also offered on cable home shopping channel ShopNBC. In August 2018, Serta Simmons Bedding, LLC announced a merger with online retailer Tuft & Needle.
On January 23, 2023, Serta Simmons Bedding filed for Chapter 11 bankruptcy.
Counting Sheep
The company is famous for its "Counting Sheep" advertising campaign which were animated by Aardman Animations and first created in 2000. The counting sheep are shown to be desperate for work in wanting people to sleep at night, but get frustrated whenever they found out people have a Serta mattress.
During the 2000s, the sheep were all animated using Aardman's trademark use of stop-motion clay animation, made to resemble the style of Nick Park's works in Wallace and Gromit, Chicken Run, and Creature Comforts. By the 2010s, the sheeps' animation style switched from stop-motion to CGI, and despite still using the same character designs from before, and still being done by Aardman, the animation style for the counting sheep from the 2010s and onwards were made to resemble the style of Flushed Away, which was also produced by Aardman.
Counting sheep voice cast
Brian McFadden
Maurice LaMarche
Phil LaMarr
Kari Wahlgren
Danny Rutigliano
Carlos Alazraqui
Billy West
Richard Steven Horvitz
See also
Bedding
Bed
Futon
References
External links
Serta website
Manufacturing companies established in 1931
Franchises
Companies that filed for Chapter 11 bankruptcy in 2023
Cooperatives in the United States
Manufacturing companies based in Illinois
Companies based in Cook County, Illinois
1931 establishments in Illinois
Mattress retailers of the United States
Hoffman Estates, Illinois
2012 mergers and acquisitions
Aardman Animations | https://en.wikipedia.org/wiki/Serta%20%28company%29 |
Willmoore Bohnert Kendall Jr. (March 5, 1909 – June 30, 1967) was an American conservative writer and a professor of political philosophy.
Early life and education
Kendall was born March 5, 1909, in Konawa, Oklahoma. His father, who was blind, was a Southern Methodist minister who preached in Konawa and other local towns. At age two, Kendall learned to read by playing with a typewriter. Graduating from high school at age 13, Kendall enrolled at Northwestern University before transferring to the University of Tulsa. In 1920, Kendall graduated from the University of Oklahoma at age 18. In 1927, under the pseudonym Alan Monk, Kendall wrote his first book, Baseball: How to Play It and How to Watch It. He later became a prep school teacher.
After graduate-level studies in Romance languages at the University of Illinois Urbana-Champaign, Kendall became a Rhodes scholar in 1932, enrolling in the philosophy, politics and economics program at Pembroke College, Oxford. Among his professors at Oxford was R. G. Collingwood. Associates remembered Kendall as "argumentative" and passionate about debate. At Oxford, Kendall completed a Bachelor of Arts degree in 1935 and Master of Arts degree in 1938.
A liberal while studying at Oxford, Kendall strongly supported the Second Spanish Republic during the Spanish Civil War and opposed Joseph Stalin. In 1935, Kendall left Oxford to become a reporter for the United Press in Madrid. Witnessing the Spanish Civil War caused a shift in his political views towards anti-communism.
Kendall returned to the University of Illinois in 1936. With Francis Wilson as his dissertation adviser, Kendall completed his Ph.D. in political science at Illinois in 1940. His dissertation was titled John Locke and the Doctrine of Majority-Rule.
Career
Around 1939, Kendall began his academic career as an assistant professor of political science, teaching at Louisiana State University, Hobart College, and the University of Richmond. Kendall left academia in 1942 to work for the federal government in World War II. Primarily working in government operations, Kendall worked for the Office of the Coordinator of Inter-American Affairs in Washington, D. C. and Bogotá. After a brief period as chief of Latin American research for the State Department intelligence office, Kendall joined the new Office of Research and Evaluation in the Central Intelligence Group, a predecessor to the modern Central Intelligence Agency, in a similar role heading the Latin American Branch.
Kendall joined the Yale University faculty in 1947, where he taught for 14 years until being paid a severance package of over $10,000. In 1961, he surrendered tenure and departed. Among his students was William F. Buckley, Jr. with whom he participated in the founding of National Review; as a senior editor, he constantly fought with the other editors (it is said that he was never on speaking terms with more than one person at a time). Another student whom Kendall strongly influenced at Yale was L. Brent Bozell Jr. Kendall also influenced Buckley's ideas in the National Review because he explained that liberals were a small minority group in the community. A friend, Professor Revilo P. Oliver, gave him credit with convincing him to enter political activism by writing for National Review. After Yale, Kendall lived in Spain and France for a time, and briefly taught at several universities in a non-tenured role.
In 1963, Kendall joined the University of Dallas, founding and chairing the Department of Politics and Economics at the University of Dallas. He stayed at that institution until he died of a heart attack, at home on June 30, 1967.
Philosophy
In the 1930s, Kendall held left-wing views, for instance supporting the proposed Ludlow Amendment that would require a national popular vote for entering a war. His 1940 Ph.D. dissertation provided a unique view of John Locke. Kendall saw him more as a proto-democrat who would approve of societies governed by majority rule, rather than an individualist who wished for an aloof government as was the more common consensus view.
Combined with his anti-Communism and anti-interventionism, the two years immediately preceding World War II influenced Kendall to move right politically. Kendall voted for Republican challenger Wendell Willkie against Democrat and incumbent President Franklin D. Roosevelt in the 1940 presidential election; in a letter to a friend shortly after the 1946 midterm elections where Republicans made gains in Congress, Kendall expressed hope of "a Congress really asserting its prerogatives" against the executive branch. Then in 1952, after supporting Robert A. Taft in the Republican primaries, Kendall voted for Republican candidate Dwight D. Eisenhower.
Kendall defended majority-rule democracy in America. He felt that majoritarianism should come before liberalism (in the political philosophy sense of liberal democracy) and that the government should not undercut the social consensus by attempting to enforce abstract rights. On those grounds, he supported racial segregation, for example, if the society of Southern states found that acceptable to their consensus, they should be allowed to impose it. Civil rights agitators were disrupting the social consensus and group morality.
After long being skeptical of religion, Kendall converted to Roman Catholicism in 1956, in part due to the church's centuries-old traditions and opposition to Communism.
Additionally, in his 1963 book The Conservative Affirmation and various articles, Kendall opposed open society and moral relativism, particularly the philosophy of John Stuart Mill. According to Kendall, "any viable society has an orthodoxy—a set of fundamental beliefs, implicit in its way of life, that it cannot and should not and, in any case, will not submit to the vicissitudes of the market place." Criticizing Mill, Kendall wrote: "The all-questions-are-open-questions society...cannot...practice tolerance towards those who disagree with it."
On economics, Kendall was heavily influenced by the thought of John Maynard Keynes while studying at Oxford and consequently was not a full adherent of capitalism; Kendall was also critical of what he called "the bureaucratization of business enterprise" and "rise of the meritocracy."
Regarding the "all men are created equal" clause of the Declaration of Independence, Kendall interpreted "equal" to refer to equality before the law rather than liberal egalitarianism in a socioeconomic sense.
Personal life
Kendall's first two marriages were annulled. His first marriage to Katherine Tuach began in 1935 and ended in divorce in 1951. His second marriage was to Anne Brunsdale, an employee he had supervised at the Central Intelligence Group and niece of North Dakota Governor Norman Brunsdale; it began in 1952 and ended in divorce in 1956. His third marriage, to Nellie Cooper, began in 1966.
Legacy
He is often forgotten as a founder of the conservative movement because he never wrote a "big book," rather he put together a collection of reviews and essays.
Kendall is the model for the character Jesse Frank in S. Zion's 1990 novel Markers.
Bibliography
Books by Kendall
Baseball: How to Play It and How to Watch It (1927, as Alan Monk), Haldeman-Julius Publications.
Democracy and the American Party System (1956 with Austin Ranney), Harcourt, Brace.
John Locke and the Doctrine of Majority-Rule (1959), The University of Illinois Press. Full text
The Conservative Affirmation (1963) (republished in 1985 by Regnery Books).
Willmoore Kendall Contra Mundum (1971, edited by Nellie Kendall), Arlington House (republished in 1994 by University Press of America, ).
The Basic Symbols of the American Political Tradition (1970, with George W. Carey), Louisiana State University Press (republished in 1995 by Catholic University of America Press. ).
Oxford Years: Letters of Willmore Kendall to His Father, (1993, edited by Yvonna Kendall Mason), ISI Books.
About Kendall
Willmoore Kendall: Maverick of American Conservatives, Alvis, John, and Murley, John, eds. Lexington Books. (Review.)
References
Sources
Notes
Further reading
Alvis, John E. (1988). "Willmoore Kendall and Congressional Deliberation," The Intercollegiate Review, Vol. 23, No. 2, pp. 57–65.
Carey, George W. (1972). "How to Read Willmoore Kendall," The Intercollegiate Review, Vol. VIII, No. 1/2, pp. 63–65.
East, John P. (1973). "The political thought of Willmoore Kendall." The Political Science Reviewer, Vol. III, pp. 201–239.
Hart, Jeffrey (2002). "The 'Deliberate Sense' of Willimoore Kendall," The New Criterion, Vol. 20, No. 7, p. 76.
Havers, Grant (2005). "Leo Strauss, Willmoore Kendall, and the Meaning of Conservatism," Humanitas, Vol. XVIII, No. 1/2, pp. 5–25.
Nash, George H. (1975). "Willmoore Kendall: Conservative Iconoclast", The Modern Age, Vol. XIX, No. 2/3, pp. 127–135, 236–248.
Nugent, Mark (2007). "Willmoore Kendall and the Deliberate Sense of Community," The Political Science Reviewer, Vol. 36, No. 1, pp. 228–265.
Wilson, Francis G. (1972). "The Political Science of Willmoore Kendall," The Modern Age, Vol. XV, No. 1, pp. 38–47.
External links
Works by Willmoore Kendall, at Hathi Trust
1909 births
1967 deaths
American political writers
American male non-fiction writers
American political scientists
American Roman Catholics
Converts to Roman Catholicism
University of Oklahoma alumni
American Rhodes Scholars
University of Illinois Urbana-Champaign alumni
Yale University faculty
University of Dallas faculty
American Trotskyists
National Review people
Writers from Oklahoma
20th-century American non-fiction writers
New Right (United States)
20th-century American male writers
People from Konawa, Oklahoma
University of Richmond faculty
20th-century political scientists | https://en.wikipedia.org/wiki/Willmoore%20Kendall |
Rotuma Communal is a former electoral division of Fiji, the sole communal constituency reserved for citizens of Rotuman descent. Established by the 1997 Constitution, it came into being in 1999 and was used for the parliamentary elections of 1999, 2001, and 2006. Its boundaries encompassed the entire nation; Rotuman-descendants anywhere in Fiji were eligible to vote for, and be a candidate for, this constituency. (Of the remaining 70 seats, 45 were reserved for other ethnic communities and 25, called Open Constituencies, were elected by universal suffrage).
The 2013 Constitution promulgated by the Military-backed interim government abolished all constituencies and established a form of proportional representation, with the entire country voting as a single electorate.
Election results
In the following tables, the primary vote refers to first-preference votes cast. The final vote refers to the final tally after votes for low-polling candidates have been progressively redistributed to other candidates according to pre-arranged electoral agreements (see electoral fusion), which may be customized by the voters (see instant run-off voting).
1999
2001
2006
Sources
Psephos - Adam Carr's electoral archive
Fiji Facts | https://en.wikipedia.org/wiki/Rotuma%20%28Rotuman%20Communal%20Constituency%2C%20Fiji%29 |
Habibolah Bitaraf () is an Iranian reformist politician. He was Energy Minister for 8 years during Mohammad Khatami presidency. He also served as provincial governor of Yazd.
He was nominated as the energy minister by President Hassan Rouhani on 8 August 2017 but he was the only nominee who did not gain a vote of confidence from the parliament on 20 August 2017, with 133 yeas, 132 nays, 17 abstentions and 6 invalid votes.
Bitaraf is a founding member of the Islamic Iran Participation Front.
References
Living people
Government ministers of Iran
Muslim Student Followers of the Imam's Line
Islamic Iran Participation Front politicians
1956 births
Iranian campaign managers
People from Yazd
Iranian civil engineers
20th-century Iranian engineers
20th-century Iranian politicians
21st-century Iranian politicians
21st-century Iranian engineers
Governors of Yazd Province | https://en.wikipedia.org/wiki/Habibollah%20Bitaraf |
Jayne Claire King (born Jayne Claire Seed; 10 January 1962) is an English actress. She is known for her roles as Kim Tate in the ITV soap opera Emmerdale and Karen Betts in Bad Girls. She has appeared in the fourth series of Strictly Come Dancing in 2006, Safari School in 2007, and Celebrity Big Brother 14 in 2014. She also played Erica Holroyd in Coronation Street from 2014 until 2017.
Early life and early career
King grew up in Harrogate with her brother and sister.
King attended Harrogate Ladies College, and as a punk chose a career in the music business, as a disc jockey in a Leeds nightclub. She then managed, sang and played keyboards in the Alternative Pop group Fidei and later To Be Continued as lead singer.
Career
In 1987, King played a role in the film Eat the Rich. In 1988, King appeared in an episode of Wish Me Luck as a cinema usherette. In 1989, she appeared in the film Cold Light of Day as a prostitute. Soon afterwards, she joined the cast of the ITV soap opera Emmerdale as Kim Tate, a role she played for ten years before leaving the show in 1999. She had a role in an episode of Babes in the Wood as Angela. In 2000, she joined the cast of Bad Girls playing wing governor Karen Betts. She left the programme in 2004 after four years. In 2002, she appeared in an episode of Doctors as Jenny Hennessey in the episode "Into The Shadows". In 2004, King had a role in an episode of the sitcom Down to Earth as Paula Wakeman, and appeared in one episode of Dalziel and Pascoe as Louise Russell in the episode entitled: "Still Waters". Later that year, King played Madeline Jackson-Carter in four episodes of the hit drama TV show The Courtroom. In 2005, she appeared as Andrea Mason QC, a barrister for Justin Burton in six episodes of the Channel 4 soap opera Hollyoaks. She later appeared as Janice Perry in an episode of Holby City called "Not Another Car Wreck". She appeared in The Afternoon Play in the episode "The Good Citizen" as Joanna Clay, as well as Sally Parker in an episode of the TV series Donovan. In 2006, King participated in the fourth series of the BBC reality show Strictly Come Dancing; she finished in sixth place overall. King also appeared in five episodes of Hollyoaks: In The City as business woman Stella, and as Gina in an episode of Mayo in episode 1.7. In 2007, she was a contestant in the BBC Two reality-television show Safari School filmed in the South African bush where she finished in third place overall. King also appeared in two episodes of the TV show The Pyramid Game.
In 2008, King appeared in the medical drama The Royal as Lucy Bayliss, in the episode "Slings And Arrows". In the same year, she appeared as a panellist on the Channel 5 topical debate show The Wright Stuff for two episodes, and on The Alan Titchmarsh Show. She appeared in the documentary Emmerdale 50000, which celebrated five thousand episodes of the TV programme. King has appeared on lunch time chat show Loose Women several times as a guest. She was a guest panellist in 2012 to mark 40 years of Emmerdale, and returned in August 2017 for two further guest panellist appearances. She has also appeared on day-time TV Show This Morning several times. In 2010, King appeared and starred in the BBC Three sitcom The Gemma Factor as Betsy. King appeared in the topical debate show The Wright Stuff on Channel 5 as a panellist for one episode. She later went on a UK and Ireland tour of the comedy play The Naked Truth along with Liberty X singer Michelle Heaton. In 2012, she appeared as a prison governor in an episode of Hollyoaks. She had a role in the film The Wedding Video as Gina. She appeared in the documentary Emmerdale at 40: The Headline Makers marking 40 years of the soap opera. In 2013, she appeared as Geraldine Worthing in an episode of the BBC medical drama Casualty and appeared in two episodes of Daybreak. King has appeared in several pantomime productions, including Jack and the Beanstalk and Snow White. In 2014, she appeared in an episode of Pointless in a Soap-Star special edition. She also appeared in the Channel 5 documentary TV's Nastiest Villains, presented by actress and author Joan Collins.
King entered the Celebrity Big Brother house on 18 August 2014 to compete in the fourteenth series, but left the show on Day 16 due to illness. She appeared twice on Big Brother's Bit on the Side. In October 2014, she appeared in an episode of Who's Doing the Dishes?. In November 2014, she appeared in an episode of the E4 comedy show Drifters as Cath. In December 2014, she joined the cast of the soap opera Coronation Street as character Erica Holroyd, a role she portrayed until 2017. On 24 September 2018, it was announced that King would reprise her role as Emmerdale character Kim Tate, after nearly 20 years away, for a special week of episodes from 8 October 2018. On 12 October 2018, it was confirmed that King would return permanently in 2019.
Personal life
In 1994, King married actor Peter Amory, who played her on-screen stepson Chris Tate in Emmerdale. They separated in 2004. King currently lives near Harrogate, with her horses and Labrador dogs.
Filmography
Awards and nominations
References
External links
1962 births
Living people
English television actresses
English soap opera actresses
English stage actresses
Actresses from Bradford
English film actresses
People from Harrogate
People educated at Harrogate Ladies' College | https://en.wikipedia.org/wiki/Claire%20King |
Kellett Bay (), or Kai Lung Wan () is a bay on southwestern Hong Kong Island in Hong Kong, to the southeast of Waterfall Bay.
The pronunciation of Wan () in Kai Lung Wan in the Cantonese language is like the one in (as in Cheung Sha Wan, To Kwa Wan and Causeway Bay (Tung Lo Wan)).
Kellett Bay was named after the naval officer Sir Henry Kellett. Kellett Island and Mount Kellett were also named after him.
History
The hill above the bay was a Chinese public cemetery, the (), with Victoria Road linking with the northwestern side of the island. In 1960s, the cemetery was replaced by Wah Fu Estate at Waterfall Bay. Most of the areas are reclaimed to build Wah Kwai Estate.
References
Bays of Hong Kong
Pok Fu Lam
Southern District, Hong Kong | https://en.wikipedia.org/wiki/Kellett%20Bay |
Short track speed skating was a demonstration sport at the 1988 Winter Olympic Games. Those competition events took place at the Max Bell Arena in Calgary. This was the only time in the history of Olympic Games that the short track venue was shared with curling.
Medal table
Men's events
500 m
Final A
February 23, 1988
Final B
1000 m
Final A
February 24, 1988
Final B
1500 m
Final A
February 22, 1988
Final B
3000 m
Final
February 25, 1988
5000 m relay
Final
February 25, 1988
Women's events
500 m
Final A
February 22, 1988
Final B
1000 m
Final A
February 25, 1988
Final B
1500 m
Final A
February 23, 1988
Final B
3000 m
February 24, 1988
3000 m relay
February 24, 1988
External links
Olympic Review - March 1988
Short Track Speed Skating at the 1988 Winter Olympics at Olympedia.org
Olympic demonstration sports
1988 Winter Olympics
1988 Winter Olympics events
Olympics
Olympics, 1988
Men's events at the 1988 Winter Olympics
Women's events at the 1988 Winter Olympics | https://en.wikipedia.org/wiki/Short-track%20speed%20skating%20at%20the%201988%20Winter%20Olympics |
Kaldfjord is a village in Tromsø Municipality in Troms og Finnmark county, Norway. It is located at the southeastern end of the Kaldfjorden on the island of Kvaløya about west of the city of Tromsø. There are several villages located around Kaldfjord including Kjosen, Ersfjordbotn, and Kvaløysletta. Kaldfjord is considered part of the Kvaløysletta urban area.
References
Villages in Troms
Populated places of Arctic Norway
Tromsø | https://en.wikipedia.org/wiki/Kaldfjord |
Dongs of Sevotion is the eighth studio album by Smog. It was released on April 3, 2000, in Europe by Domino Recording Company and a day later in North America by Drag City. It peaked at number 28 on the UK Independent Albums Chart.
Critical reception
At Metacritic, which assigns a weighted average score out of 100 to reviews from mainstream critics, the album received an average score of 85, based on 10 reviews, indicating "universal acclaim".
NME named it the 27th best album of 2000. Pitchfork placed it at number 10 on its list of the top 20 albums of 2000.
Track listing
Personnel
Credits adapted from liner notes.
Bill Callahan – vocals, guitar, piano, hammond organ, synthesizer, jaw harp
Jennifer Collins – backing vocals
Nicole Evans – backing vocals
Damian Rogers – backing vocals
Jeff Parker – guitar
Matt Lux – bass guitar, upright bass
Richard Schuler – drums
John McEntire – drums, percussion, recording, mixing
Phil Bonnet – recording
Joe Dilillo – recording
John Towner – recording
Charts
References
External links
2000 albums
Bill Callahan (musician) albums
Drag City (record label) albums
Domino Recording Company albums | https://en.wikipedia.org/wiki/Dongs%20of%20Sevotion |
The Sabinian school was one of the two important schools of Law in Rome during the 1st and 2nd centuries CE.
The Sabinians took their name from Masurius Sabinus but later were known as Cassians after Sabinus' student, Cassius Longinus.
Sabinian views were based on the teachings of Gaius Ateius Capito, Sabinus' instructor and an adherent of conservatism in the reign of Augustus (27 BCE–14 CE). Among the few characteristics discernible in the attitude of the Sabinians was a legal conservatism reflecting their founder. In opposition to the Sabinians was the Proculeian school. A rivalry between the schools lasted well into the 2nd century, when they were united.
The most famous head of the Sabinians was Salvius Julianus who succeeded Javolenus Priscus as head of the school.
References
Roman law | https://en.wikipedia.org/wiki/Sabinian%20school |
Sommarøy is an old fishing village in the western part of Tromsø Municipality in Troms og Finnmark county, Norway. It is located about west of the city of Tromsø and is a popular tourist destination due to its white sand beaches and scenery. The village has a population (2017) of 321 which gives the village a population density of .
The fishing village of Sommarøy covers the island of Store Sommarøya as well as part of the neighboring island of Hillesøya and many smaller surrounding islands. The village is a typical fishing village with great local fishing fleets and substantial fish processing and other industries. Tourism is also important in Sommarøy. There is a hotel and rental cabins are available.
History
The original settlement site was on the neighboring island of Hillesøya where the old Hillesøy Church was located. This site was where successive churches have stood from the Middle Ages until the late 1800s when the church was moved to Brensholmen on the island of Kvaløya. The main centre of the village moved to Store Sommarøya island around 1900.
Time
On the island of Sommarøy, the sun does not set from 18 May to 26 July, a full 69 days. This is then followed by long polar nights from November to January, when the sun does not rise at all due to the location north of the Arctic Circle.
In June 2019, Innovation Norway conducted a marketing campaigncalled fake news by some claiming that local inhabitants wanted Sommarøy to declare itself as the world's first time-free zone and had petitioned the Norwegian government to abolish civil time on the island. The story was covered in more than 1650 articles which potentially reached up to 1.2 billion people. The value of this coverage was estimated at 11.4 million USD, whereas Innovation Norway spent less than 60,000 USD on the campaign.
Gallery
References
External links
Villages in Troms
Tromsø
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Sommar%C3%B8y |
Movik is a village in Tromsø Municipality in Troms og Finnmark county, Norway. It is located along the Tromsøysundet strait on the mainland part of the municipality. The village sits about northeast of the city of Tromsø and about north of the village of Kroken. The village has a population (2017) of 381 which gives the village a population density of .
References
Villages in Troms
Populated places of Arctic Norway
Tromsø | https://en.wikipedia.org/wiki/Movik |
The Franz–Keldysh effect is a change in optical absorption by a semiconductor when an electric field is applied. The effect is named after the German physicist Walter Franz and Russian physicist Leonid Keldysh.
Karl W. Böer observed first the shift of the optical absorption edge with electric fields during the discovery of high-field domains and named this the Franz-effect. A few months later, when the English translation of the Keldysh paper became available, he corrected this to the Franz–Keldysh effect.
As originally conceived, the Franz–Keldysh effect is the result of wavefunctions "leaking" into the band gap. When an electric field is applied, the electron and hole wavefunctions become Airy functions rather than plane waves. The Airy function includes a "tail" which extends into the classically forbidden band gap. According to Fermi's golden rule, the more overlap there is between the wavefunctions of a free electron and a hole, the stronger the optical absorption will be. The Airy tails slightly overlap even if the electron and hole are at slightly different potentials (slightly different physical locations along the field). The absorption spectrum now includes a tail at energies below the band gap and some oscillations above it. This explanation does, however, omit the effects of excitons, which may dominate optical properties near the band gap.
The Franz–Keldysh effect occurs in uniform, bulk semiconductors, unlike the quantum-confined Stark effect, which requires a quantum well. Both are used for electro-absorption modulators. The Franz–Keldysh effect usually requires hundreds of volts, limiting its usefulness with conventional electronics – although this is not the case for commercially available Franz–Keldysh-effect electro-absorption modulators that use a waveguide geometry to guide the optical carrier.
Effect on modulation spectroscopy
The absorption coefficient is related to the dielectric constant (especially the complex part 2). From Maxwell's equation, we can easily find out the relation,
n0 and k0 are the real and complex parts of the refractive index of the material.
We will consider the direct transition of an electron from the valence band to the conduction band induced by the incident light in a perfect crystal and try to take into account of the change of absorption coefficient for each Hamiltonian with a probable interaction like electron-photon, electron-hole, external field. These approach follows from. We put the 1st purpose on the theoretical background of Franz–Keldysh effect and third-derivative modulation spectroscopy.
One electron Hamiltonian in an electro-magnetic field
where A is the vector potential and V(r) is a periodic potential.
(kp and e are the wave vector of em field and unit vector.)
Neglecting the square term and using the relation within the Coulomb gauge , we obtain
Then using the Bloch function (j = v, c that mean valence band, conduction band)
the transition probability can be obtained such that
Power dissipation of the electromagnetic waves per unit time and unit volume gives rise to following equation
From the relation between the electric field and the vector potential, , we may put
And finally we can get the imaginary part of the dielectric constant and surely the absorption coefficient.
2-body(electron-hole) Hamiltonian with EM field
An electron in the valence band(wave vector k) is excited by photon absorption into the conduction band(the wave vector at the band is ) and leaves a hole in the valence band (the wave vector of the hole is ). In this case, we include the electron-hole interaction.()
Thinking about the direct transition, is almost same. But Assume the slight difference of the momentum due to the photon absorption is not ignored and the bound state- electron-hole pair is very weak and the effective mass approximation is valid for the treatment. Then we can make up the following procedure, the wave function and wave vectors of the electron and hole
(i, j are the band indices, and re, rh, ke, kh are the coordinates and wave vectors of the electron and hole respectively)
And we can take the center of mass momentum Q such that
and define the Hamiltonian
Then, Bloch functions of the electron and hole can be constructed with the phase term
If V varies slowly over the distance of the integral, the term can be treated like following.
here we assume that the conduction and valence bands are parabolic with scalar masses and that at the top of the valence band , i.e.
( is the energy gap)
Now, the Fourier transform of entering Eq.(), the effective mass equation for the exciton may be written as
then the solution of eq is given by
is called the envelope function of an exciton. The ground state of the exciton is given in analogy to the hydrogen atom.
then, the dielectric function is
detailed calculation is in.
Franz–Keldysh effect
Franz–Keldysh effect means an electron in a valence band can be allowed to be excited into a conduction band by absorbing a photon with its energy below the band gap. Now we're thinking about the effective mass equation for the relative motion of electron hole pair when the external field is applied to a crystal. But we are not to take a mutual potential of electron-hole pair into the Hamiltonian.
When the Coulomb interaction is neglected, the effective mass equation is
.
And the equation can be expressed,
( where is the value in the direction of the principal axis of the reduced effective mass tensor)
Using change of variables:
then the solution is
where
For example, the solution is given by
The dielectric constant can be obtained inserting this expression into Eq.(), and changing the summation with respect to λ to
The integral with respect to is given by the joint density of states for the two-D band. (the Joint density of states is nothing but the meaning of DOS of both electron and hole at the same time.)
where
Then we put
And think about the case we find , thus with the asymptotic solution for the Airy function in this limit.
Finally,
Therefore, the dielectric function for the incident photon energy below the band gap exist! These results indicate that absorption occurs for an incident photon.
See also
Quantum-confined Stark effect
Notes
References
W. Franz, Einfluß eines elektrischen Feldes auf eine optische Absorptionskante, Z. Naturforschung 13a (1958) 484–489.
L. V. Keldysh, Behaviour of Non-Metallic Crystals in Strong Electric Fields, J. Exptl. Theoret. Phys. (USSR) 33 (1957) 994–1003, translation: Soviet Physics JETP 6 (1958) 763–770.
L. V. Keldysh, Ionization in the Field of a Strong Electromagnetic Wave, J. Exptl. Theoret. Phys. (USSR) 47 (1964) 1945–1957, translation: Soviet Physics JETP 20 (1965) 1307–1314.
J. I. Pankove, Optical Processes in Semiconductors, Dover Publications Inc. New York (1971).
H. Haug and S. W. Koch, "Quantum Theory of the Optical and Electronic Properties of Semiconductors", World Scientific (1994).
C. Kittel, "Introduction to Solid State Physics", Wiley (1996).
Optoelectronics
Electronic engineering | https://en.wikipedia.org/wiki/Franz%E2%80%93Keldysh%20effect |
Ersfjordbotn is a village in Tromsø Municipality in Troms og Finnmark county, Norway. The village is located on an isthmus between the Ersfjorden and the Kaldfjorden on the island of Kvaløya. It is about west of the city of Tromsø. The villages of Kjosen and Kvaløysletta are located just to the east of Ersfjordbotn.
Ersfjordbotn is slowly moving from a traditional rural settlement to a suburb of Tromsø, and most people work in Tromsø, half an hour's drive away. The village has a population (2017) of 499 which gives the village a population density of .
Media gallery
References
Tromsø
Villages in Troms | https://en.wikipedia.org/wiki/Ersfjordbotn |
This is an incomplete list of Statutory Instruments of the United Kingdom in 1960. This listing includes the complete, 45 items, "Partial Dataset" as listed on www.legislation.gov.uk (as at March 2014).
Statutory Instruments
The Coal and Other Mines (Shafts, Outlets and Roads) Regulations, 1960 SI 1960/69
The Plant and Machinery (Rating) Order, 1960 SI 1960/122
The Opencast Coal (Fees) Regulations, 1960 SI 1960/194
The Family Allowances, National Insurance and Industrial Injuries (Denmark) Order 1960 SI 1960/211
The Cycle Racing on Highways Regulations, 1960 SI 1960/250
The Cycle Racing on Highways (Scotland) Regulations, 1960 SI 1960/270
The Western European Union (Immunities and Privileges) Order 1960 SI 1960/444
The Election Petition Rules, 1960 SI 1960/543
The Whaling Industry (Ship) (Amendment) Regulations, 1960 SI 1960/547
The Diving Operations Special Regulations, 1960 SI 1960/688
The Post-War Credit (Income Tax) Amendment Regulations, 1960 SI 1960/769
The British Transport Commission (Male Wages Grades Pensions) (Amendment) Regulations, 1960 SI 1960/784
The Foreign Compensation (Czechoslovakia) (Registration) Order, 1960 SI 1960/ 849
The Coal Mines (Firedamp Drainage) Regulations, 1960 SI 1960/1015
The Visiting Forces (Royal Australian Air Force) Order, 1960 SI 1960/1053
The Visiting Forces Act (Application to Colonies) (Amendment) Order, 1960 SI 1960/1061
The National Insurance (Non-participation-Benefits and Schemes) Amendment Regulations, 1960 SI 1960/1104
The Coal and Other Mines (Ventilation) (Variation) Regulations, 1960 SI 1960/1116
The Traffic Signs (Speed Limits) Regulations 1960 S.I. 1960/1124
The Mental Health Review Tribunal Rules, 1960 SI 1960/1139
The National Insurance (Pensions, Existing Contributors) (Transitional) Amendment Regulations, 1960 SI 1960/1226
The Sovereign Base Areas of Akrotiri and Dhekelia Order in Council, 1960 SI 1960/1369
The International Development Association Order, 1960 SI 1960/1383
The Caravan Sites (Licence Applications) Order, 1960 SI 1960/1474
The Merchant Shipping (Certificates of Competency as A.B.) (Mauritius) Order, 1960 SI 1960/1662
The Merchant Shipping (Certificates of Competency as A.B.) (Trinidad and Tobago) Order, 1960 SI 1960/1663
The Tuberculosis (England and Wales Attested Area) Order, 1960 SI 1960/1708
The National Insurance (Non-participation-Local Government Staffs) Regulations, 1960 SI 1960/1725
The British Wool Marketing Scheme (Directions) Amendment Order, 1960 SI 1960/1726
The Coal Mines (Precautions against Inflammable Dust) (Variation) Regulations, 1960 SI 1960/1738
The Shipbuilding and Ship-repairing Regulations, 1960 SI 1960/1932
The Visiting Forces (Canadian Military and Air Forces) Order, 1960 SI 1960/1956
The Merchant Shipping (Confirmation of Legislation) (Sarawak) Order, 1960 SI 1960/1963
The Trustee Savings Banks Life Annuity (Amendment) Regulations, 1960 SI 1960/1985
The Dock Workers (Regulation of Employment) (Amendment) Order, 1960 SI 1960/2029
The National Insurance (Non-participation-Fire Services) Regulations, 1960 SI 1960/2185
The British Nationality (Cyprus) Order 1960 SI 1960/2215
The Merchant Shipping (Registration of Scottish Fishery Cruisers, Research Ships etc.) Order 1960 SI 1960/2217
The Arsenic in Food (Amendment) Regulations 1960 SI 1960/2261
The National Insurance (Non-participation-Police) Regulations, 1960 SI 1960/2288
The Bills of Sale (Local Registration) Rules 1960 SI 1960/2326 (L. 21)
The Census of Distribution (1962) (Restriction on Disclosure) Order, 1960 SI 1960/2364
The Charities (Exception of Voluntary Schools from Registration) Regulations, 1960 SI 1960/2366
The Merchant Shipping (Confirmation of Legislation) (North Borneo) Order, 1960 SI 1960/2413
The Double Taxation Relief (Air Transport Profits) (Iran) Order 1960 SI 1960/2419
The Tithe (Copies of Instruments of Apportionment) Rules, 1960 SI 1960/2440
Unreferenced Listings
The following 19 items were previously listed on this article, however are unreferenced on the authorities site, included here for a "no loss" approach.
Heights Mine (Storage Battery Locomotives) Special Regulations 1960 SI 1960/223
The Parliamentary Constituencies (Scotland) (Midlothian, Edinburgh East, Edinburgh South, Edinburgh West and Edinburgh Pentlands) Order 1960 SI 1960/468
The Parliamentary Constituencies (Scotland) (West Fife and Dunfermline Burghs) Order 1960 SI 1960/469
The Parliamentary Constituencies (Scotland) (West Renfrewshire and Greenock) Order 1960 SI 1960/470
Don Valley Water Board Order 1960 SI 1960/624
Barnsley Corporation (Water Charges) Order 1960 SI 1960/641
British Seamen's Cards Order 1960 SI 1960/967
Washing Facilities (Running Water) Exemption Regulations 1960 SI 1960/1029
Barnsley Water Order 1960 SI 1960/1195
Washing Facilities (Miscellaneous Industries) Regulations 1960 SI 1960/1214
Federal Republic of Germany (Extradition) Order 1960 SI 1960/1375
Mid-Wessex Water Order 1960 SI 1960/1553
Israel (Extradition) Order 1960 SI 1960/1660
Betting (Licensing) Regulations 1960 SI 1960/1701
Factories (Cleanliness of Walls and Ceilings) Order 1960 SI 1960/1794
Post Office Register (Trustee Savings Banks) (Amendment) Regulations 1960 SI 1960/1984
Legal Aid (Scotland) (General) Regulations 1960 SI 1960/2195
Act of Sederunt (Legal Aid Rules Amendment) 1960 SI 1960/2269
References
External links
Legislation.gov.uk delivered by the UK National Archive
UK SI's on legislation.gov.uk
UK Draft SI's on legislation.gov.uk
See also
List of Statutory Instruments of the United Kingdom
Lists of Statutory Instruments of the United Kingdom
Statutory Instruments | https://en.wikipedia.org/wiki/List%20of%20Statutory%20Instruments%20of%20the%20United%20Kingdom%2C%201960 |
Rypefjord is a village in Hammerfest Municipality in Troms og Finnmark county, Norway. The village is located just south of the town of Hammerfest on the western side of the large island of Kvaløya. Rypefjord was the main population centre of the former municipality of Sørøysund. Today, Rypefjord is considered a suburb of the town of Hammerfest. Fjordtun primary school is located in Rypefjord. The village has a population (2017) of 1,838 which gives the village a population density of .
Media gallery
See also
List of villages in Finnmark
References
Hammerfest
Villages in Finnmark
Populated places of Arctic Norway | https://en.wikipedia.org/wiki/Rypefjord |
Omnipol is a company based in Prague, Czech Republic, specialising in the trading of defence and aerospace equipment.
International sales
Omnipol acts as the intermediary in government-to-government sales of defence equipment, supplying air and ground forces in more than 60 countries.
Possible connections to Lockerbie bombing
From 1975-1981, roughly 700 tons of Semtex plastic explosive were purchased and exported to Libya by Omnipol. As such, implications have been drawn that Semtex usage on the part of militant factions, such as the Irish Republican Army and the Palestine Liberation Organization, may have been originally sourced from Omnipol, given Libyan ties to such groups. Notably, it has been alleged that the Semtex utilized to carry out the 1988 bombing of Pan Am Flight 103 over Lockerbie, Scotland was indirectly sourced from Omnipol via Libya, which, though not entirely substantiated or corroborated, is consistent with verifiable records of Omnipol's arms sale connections to Libya.
Acquisitions
In April 2022, it was announced that Omnipol had acquired the Russian-owned aerospace company, Aircraft Industries.
References
External links
Omnipol website
Defence companies of the Czech Republic
Pan Am Flight 103
Czech companies established in 1996
Czechoslovak companies established in 1934 | https://en.wikipedia.org/wiki/Omnipol |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.