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Perseus A could keep the cluster gas hot. The explosive activity occurring around the supermassive black hole is probably caused by large amounts of gas falling into it, perhaps from smaller galaxies that are being cannibalized by Perseus A. The dark blobs in the central region of the Chandra image may be fragments of ... |
The experiences in New York, Washington and the Oklahoma City bombing illustrate the tragic impact of a building explosion. We know that the use of explosives can result in collapsed buildings, fires and loss of life. People who live or work in multi-level buildings should: - Review emergency evacuation procedures of t... |
in working order. Know where they are located; and how to use them. - Learn first aid Contact the local chapter of the American Red Cross for additional information. The following items should be kept in a designated place on each floor of any building: - Portable, battery-operated radio and extra batteries - Several f... |
- Several hard hats - Fluorescent tape to rope off dangerous areas. During an Explosion In a building explosion, get out of the building as quickly and calmly as possible. If items are falling off of bookshelves or from the ceiling, get under a sturdy table or desk. If there is a fire: - Stay low to the floor and exit ... |
quickly as possible - Cover nose and mouth with a wet cloth - When approaching a closed door, use the palm of your hand and forearm to feel the lower, middle and upper parts of the door. If it is not hot, brace yourself against the door and open it slowly. If it is hot to the touch, do not open the door - |
Chemistry 109, Lectures 1 and 2, Fall 2011 University of Wisconsin - Madison Prof. Frank Keutsch Prof. John W. Moore There is no need to log in to use this online textbook. It is freely available to anyone Before using the textbook, go through the tutorial How To Use This Site. Useful Links to Bookmark - This page: - C... |
to bring chemistry to life using interactive molecule viewers, animations and videos. This online textbook is based on the printed textbook Chemistry by John W. Moore, William G. Davies, and Ronald W. Collins, which was published in 1978. This page is the introduction to the Chem 109-Fall 2011 Pathway through the onlin... |
where you can access multimedia resources, whereas ChemPaths incorporates these features right into the text itself. - Just as you will notice that your daily readings skip around from chapter to chapter in the printed textbook, the same would be true of the online text which has chapters in different orders. This path... |
assigned in the order designed to coincide with the lecture materials - without skipping around. - All material is covered adequately by both the online text as well as the paper textbook - however you may find that some explanations in one version seem superior to the other. For instance - the online textbook has vide... |
helpful in describing 3D orbitals, molecular structures, and reactions. - Both have worked out examples. - Both have extra questions (the paper textbook has them at the end of the chapters, the online resources have additional questions available within the Moodle Course Management System as the ungraded course: Chemis... |
online tables as these are known to be accurate. Textbooks go through periodic revisions as values are updated by scientists. These are done faster through the ChemPaths website than in your textbook. There are links within your homework to the necessary tables - they are also found by using the drop-down menu called "... |
This section provides primary sources that document how Indian and European men and one English and one Indian woman have described the practice of sati, or the self-immolation of Hindu |
widows. Although they are all critical of self-immolation, Francois Bernier, Fanny Parks, Lord William Bentinck, and Rev. England present four different European perspectives on the practice of sati and what |
it represents about Indian culture in general, and the Hindu religion and Hindu women in particular. They also indicate increasing negativism in European attitudes toward India and the Hindu religion |
in general. It would be useful to compare the attitudes of Bentinck and England as representing the secular and sacred aspects of British criticism of sati. A comparison of Bentinck’s |
minute with the subsequent legislation also reveals differences in tone between private and public documents of colonial officials. Finally, a comparison between the Fanny Parks and the three men should |
raise discussion on whether or not the gender and social status of the writer made any difference in his or her appraisal of the practice of self-immolation. The three sources |
by Indian men and one by an Indian woman illustrate the diversity of their attitudes toward sati. The Marathi source illuminates the material concerns of relatives of the Hindu widow |
who is urged to adopt a son, so as to keep a potentially lucrative office within the extended family. These men are willing to undertake intense and delicate negotiations to |
secure a suitably related male child who could be adopted. This letter also documents that adoption was a legitimate practice among Hindus, and that Hindu women as well as men |
could adopt an heir. Ram Mohan Roy’s argument illustrates a rationalist effort to reform Hindu customs with the assistance of British legislation. Roy illustrates one of the many ways in |
which Indians collaborate with British political power in order to secure change within Indian society. He also enabled the British to counter the arguments of orthodox Hindus about the scriptural |
basis for the legitimacy of self-immolation of Hindu widows. The petition of the orthodox Hindu community in Calcutta, the capital of the Company’s territories in India, documents an early effort |
of Indians to keep the British colonial power from legislating on matters pertaining to the private sphere of Indian family life. Finally, Pandita Ramabai reflects the ways in which ancient |
Hindu scriptures and their interpretation continued to dominate debate. Students should consider how Ramabai’s effort to raise funds for her future work among child widows in India might have influenced |
her discussion of sati. Two key issues should be emphasized. First, both Indian supporters and European and Indian opponents of the practice of self-immolation argue their positions on the bodies |
of Hindu women, and all the men involved appeal to Hindu scriptures to legitimate their support or opposition. Second, the voices of Indian women were filtered through the sieve of |
Indian and European men and a very few British women until the late 19th century. - How do the written and visual sources portray the Hindu women who commit self-immolation? |
Possible aspects range from physical appearance and age, motivation, evidence of physical pain (that even the most devoted woman must suffer while burning to death), to any evidence of the |
agency or autonomy of the Hindu widow in deciding to commit sati. Are any differences discernible, and if so, do they seem related to gender or nationality of the observer |
or time period in which they were observed? - How are the brahman priests who preside at the self-immolation portrayed in Indian and European sources? What might account for any |
similarities and differences? - What reasons are used to deter Hindu widows from committing sati? What do these reasons reveal about the nature of family life in India and the |
relationships between men and women? - What do the reasons that orthodox Hindus provide to European observers and to Indian reformers reveal about the significance of sati for the practice |
of the Hindu religion? What do their arguments reveal about orthodox Hindu attitudes toward women and the family? - How are Hindu scriptures used in various ways in the debates |
before and after the prohibition of sati? - What is the tone of the petition from 800 Hindus to their British governor? Whom do they claim to represent? What is |
their justification for the ritual of self-immolation? What is their attitude toward the Mughal empire whose Muslim rulers had preceded the British? What is their characterization of the petitioners toward |
those Hindus who support the prohibition on sati? How do the petitioners envision the proper relationship between the state and the practice of religion among its subjects? - Who or |
what factors do European observers, British officials, and Indian opponents of sati hold to be responsible for the continuance of the practice of sati? - What were the reasons that |
widows gave for committing sati? Were they religious, social or material motives? What is the evidence that the widows were voluntarily committing sati before 1829? What reasons did the opponents |
of sati give for the decisions of widows to commit self-immolation? What reasons did opponents give for widows who tried to escape from their husbands’ pyres? - What are the |
reasons that Lord Bentinck and his Executive Council cite for their decision to declare the practice of sati illegal? Are the arguments similar to or different from his arguments in |
his minute a month earlier? What do these reasons reveal about British attitudes toward their role or mission in India? Do they use any of the arguments cited by Ram |
Mohan Roy or Pandita Ramabai? - What do these sources, both those who oppose sati and those who advocate it, reveal about their attitudes to the Hindu religion in particular |
ChristianAnswers.Net WebBible Encyclopedia The sickle of the Egyptians resembled that in modern use. The ears of corn were cut with it near the top of the straw. There was also |
More on What the Bible Says: Believers should seek God, and not a legalistic rule, about how much to give. - 2 Corinthians 9:7 Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. (NIV) Giving is meant to be a joyful expression of thanks to |
God from the heart, and not a legalistic obligation. The value of our offering is not determined by how much we give, but how we give. - Mark 12:41-44 Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amount... |
poor widow came and put in two very small copper coins, worth only a fraction of a penny. Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she |
had to live on." (NIV) The Widow's OfferingI see at least 3 important things about giving in this story of the widow's offering: - God values our offerings differently than men do. In God's eyes, the value of the offering is not determined by the amount of the offering. The text says that the wealthy gave large amounts... |
widow's offering was of much higher value because she gave all that she had. It was a costly sacrifice. Note that Jesus did not say she put in more than any of the others, he said she put in more than all the others. - Our attitude in giving is what is most important to God. The text says Jesus |
"watched the crowd putting their money into the temple treasury." Jesus observed the people as they gave their offerings, and he watches us today as we give. If we give to be seen by men or with a stingy heart toward God, our offering loses its value. Verse 41 says the rich threw in their offerings, further indicating ... |
gave carelessly with no thought. The widow carefully put in her offering. Jesus is more interested and impressed by how we give than what we give. We see this same principle in the story of Cain and Abel. God evaluated Cain and Abel's offerings. Abel's offering was pleasing in God's eyes, but he rejected Cain's. Rather... |
out of thankfulness and worship, Cain may have presented his offering with evil or selfish intentions. Maybe he had hoped to receive some special recognition. No matter what, Cain knew what was the right thing to do, but he didn't do it. God even gave Cain an opportunity to make things right, but he chose not to. This ... |
that God watches what and how we give. God not only cares about the quality of our gifts to him, but also the manner in which we offer them. - God doesn't want us to be overly concerned with how our offering is spent. At the time Jesus observed this widow's offering, the temple treasury was no doubt being managed |
by the corrupt religious leaders of that day. But Jesus did not mention anywhere in this story that the widow should not have given to the temple. Although we should do what we can to ensure that the churches and ministries we give to are good stewards of God's money, we can't always know for certain that the money we |
give will be spent correctly. We should not be overly burdened with this concern. Nor should we use this as an excuse not to give. It's important for us to find a good church that is wisely managing its financial resources for God's glory and for the growth of God's kingdom. But once we give to God, we don't need |
to worry about what happens to the money. This is God's problem to resolve. If a church leader or ministry misuses its funds, God knows how to deal with it. We rob God when we fail to give offerings to him. - Malachi 3:8 Will a man rob God? Yet you rob me. But you ask, 'How do we rob |
you?' In tithes and offerings. (NIV) The picture of our financial giving simply reveals a reflection of our lives surrendered to God. - Romans 12:1 Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. (NIV) A ... |
explain my personal convictions and offer a challenge to my readers. As I've already stated, I believe tithing is no longer the law. We are under no legal obligation to give a tenth of our income. But my husband and I feel strongly that the tithe ought to be the starting point of our giving. We see it as the |
minimum to give, a demonstration that everything we have belongs to God. My husband and I also believe most of our giving should go to the local church (the storehouse) where we are fed God's Word and nurtured spiritually. Malachi 3:10 says, " 'Bring the whole tithe into the storehouse, that there may be food in my hou... |
in this,' says the LORD Almighty, 'and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.' " If you're not currently giving to the Lord, I challenge you to start by making a commitment. Give something faithfully and regularly. I'm certain ... |
will honor and bless your commitment. If a tenth seems too overwhelming, consider making it a goal. Giving may feel like a huge sacrifice at first, but I'm confident you'll eventually discover its rewards. God wants believers to be free from the love of money, which the Bible says in 1 Timothy 6:10 is "a root of all ki... |
evil." Giving honors the Lord, and allows his work to go forward. It also helps build our faith. We may experience times of financial hardship when we can't give as much, but the Lord still wants us to trust Him in times of lack. He, not our paycheck, is our provider. He will meet our daily needs. A friend of |
St. Petersburg, Russia, 6 July, 2012 (IUCN) – As the number of natural wonders on the World Heritage List continues to grow, too many sites are left with little resources |
to manage them properly and conserve the very values they were inscribed for, say IUCN experts. Many face a barrage of threats, not least from mining and oil exploration. Africa’s |
natural World Heritage Sites are particularly at risk. Over 60% of West and Central African sites are Danger Listed, and one out of four of these iconic areas are threatened |
by planned mining and oil and gas projects. This includes Virunga National Park in the Democratic Republic of the Congo, home to many of the world’s last mountain gorillas. The |
security situation in these sites is precarious, making their management extremely challenging. Since 1996 more than 130 rangers have been killed in Virunga National Park. Recently, poachers armed with AK47 |
rifles attacked a neighbouring World Heritage Site, the Okapi Wildlife Reserve, and killed seven people, including two rangers. UNESCO has launched an emergency appeal to raise $120,000 by 20 July |
Wildlife Reserve receives urgent help, the poachers who perpetrated the killings will have free reign to decimate the largest remaining population of forest elephants in the Democratic Republic of the |
Congo and to terrorize local communities.” None of the four natural World Heritage sites that IUCN recommended for inclusion on the Danger List have been added, in what is seen |
by IUCN as a serious set-back for conservation. IUCN, the official World Heritage advisory body on nature, had recommended that Lake Turkana National Parks in Kenya, Dja Faunal Reserve in |
Cameroon, Virgin Komi Forests in Russia, and Pitons Management Area in Saint Lucia be added to the List of World Heritage in Danger. The World Heritage Committee rejected all four |
recommendations. Six outstanding natural sites were given World Heritage status following the advice of IUCN to the annual meeting of the UNESCO World Heritage Committee, which ends today in St. |
t Petersburg. Sangha Trinational - shared between Cameroon, the Central African Republic and the Republic of Congo; Lakes of Ounianga in Chad, Rock Islands Southern Lagoon in Palau, and Chengjiang |
fossil site in China have been inscribed on the World Heritage List. Lena Pillars Nature Park in Russia and Western Ghats in India were also added to the prestigious list |
by the World Heritage Committee, a 21-nation panel. “This move should mobilise international support for the planet’s extraordinary places that are facing serious threats to their conservation,” says Tim Badman, |
Director of IUCN’s World Heritage Programme. “International efforts are essential to secure the future of our planet's most important natural areas and the life-support services they provide, including clean air, |
water and livelihoods.” IUCN, the International Union for Conservation of Nature, helps the world find pragmatic solutions to our most pressing environment and development challenges by supporting scientific research; managing |
field projects all over the world; and bringing governments, NGOs, the UN, international conventions and companies together to develop policy, laws and best practice. IUCN is the independent advisory body |
We have three 6th grade Science classes and two 8th grade Science classes blogging here from the Pacific Northwest in Chimacum, WA! Sixth graders are learning a bit about Mt Saint Helens, environmental science through fresh water ecology, and physical |
science this year. Eighth graders are learning about life science this year. Please join us as we learn Science by exploring our world. Mr. G's Blog Mr. G's Class Facebook Page what is a battry? a battery is something that |
powers other objects. it can also be charged, and they usually require an acidic based chemical in them. when you charge it, the battery stores chemical energy. when you use it, it puts out electrical energy. then, when it comes |
"It's something I would never have thought of," said my friend, talking about some pruning her son did in their yard, "but I like it." My friend's son used a thinning cut called skirting, limbing up, or crown raising. My friend is right that most people don't consider this particular |
cut. So what exactly is skirting? Cass Turnbull, in "Guide to Pruning," discusses this simple and effective pruning cut. It is simply to remove the lowest branches of a tree so that it looks less bulky and heavy. The cut should be about 1/4 inch above where the original bud |
began. Be careful that you don't cut into the trunk and that you don't leave a nub. Turnbull quotes Dr. Alex Shigo, the renowned research scientist known as the Isaac Newton of arboriculture, who says, "Trunk wood is much different from branch wood." The trunk houses the tree's vascular system. |
Both water and sugar, by means of pipe-like tissues, move up and down through the trunk by zylem, in the center of the tree, and phloem, right under the bark of the tree. Understanding how close the phloem are to the bark helps us realize why a cut too far |
into the trunk can damage a tree permanently because it compromises the tree's vascular system. Likewise, cutting into a trunk with a weed whacker or a lawn mower can kill a tree over time. Skirting, then, removes lower limbs. Remember that trees should look like trees, so don't limb-up more |
than one-third the tree's visible height. I recently skirted our azara tree because it was looking bulky and because it was cutting too much light from the Easter lilies growing beneath it. In an hour's time, the tree looked totally different. The shape of the trunk was visible and its |
structure was both delicate and textured. The tree looked more handsome, just as a man does when his beard and mustache are well-trimmed. I used a Felco folding handsaw I purchased at a local nursery, which was much more useful than pruners because of the thick branch diameters. I'm soon |
going to tackle a few Japanese maples whose branches are dragging on the ground. Look around your garden and see which trees could use limbing up. While you have the handsaw in hand, look to see if the tree might use some thinning in its branches, which will allow more |
sunlight and air circulation into the middle of the tree. Be careful not to overthin. Just remove those branches that cross one another, rub up next to another branch, jut out in the wrong direction or are dead. By simply removing these branches, you probably will have pruned properly. Overthinning |
places too much weight at the ends of other branches. The tree should look full and healthy rather than anorexic. Some trees, such as ornamental cherries, plums and crab apples, have branches that seem messy. They resent too much pruning and show that by producing lots of water sprouts. Turnbull |
says, "If the water sprouts are repeatedly removed every year thereafter, the tree's branches will rapidly age, crack and eventually die." One good reason to thin a tree is to open a view. Many of us are privy to spectacular panoramas except that there is a tree to block our |
view. The most short-sighted treatment is to top it. What will result is that a dense mass of branches and shoots will replace each cut trunk, ultimately creating a denser top than before. Such a top will catch the wind and will increase the risk of the tree falling in |
a storm. Also, many topped trees develop root rot, weak branch attachments and rotten or hollow trunks. Sometimes it takes years for this to happen, so we mistakenly think we've made a good decision when we are actually damaging the tree. Property owners have been sued because topped trees have |
resulted in falling limbs that have injured property or people. A much kinder solution to open a view is called windowing. Simply thin the branches that will open the view. Artistically, that implies that you should balance the tree on the other side by windowing another section further down or |
you've accomplished about 80 percent of pruning needed. 3) Prune from the bottom up, not from the top down. Remove branches falling and rubbing against one another. 4) Cutting into the tree trunk, damaging the phloem, can be far worse than pruning a tree in the wrong season. The Sequim |
Gazette is located at 147 W. Washington Street in Sequim. Business hours are Monday through Friday from 8:30 a.m. to 5:00 p.m. Phone 360-683-3311, or toll free at 800-829-5810. FAX 360-683-6670. For a complete company directory with contact information please click HERE. |
Bundelkhand’s ravine wastelands. Photo: Keya Acharya/IPS BUNDELKHAND, India – Narrow, cobblestoned lanes separate the rows of mud houses with cool interiors and mud-smoothened patios, some with goats tethered to the wooden posts. This is Tajpura village, deep in this water-stressed, |
drought-prone region of northern India. An area of stark beauty marked by deep ravines in central India, Bundelkhand spans the states of Uttar Pradesh and Madhya Pradesh. The ruins of stone fortresses dotting the landscape betray a history of constant |
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