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are also atheistic explanations for the concept of God that can include psychological and/or sociological factors. The word God continues Old English/Germanic god (guþ, gudis in Gothic, Gott in modern German). The original meaning and etymology of the Germanic word god have been hotly disputed, though most agree to a reconstructed Proto-Indo-European form *ǵhutóm, which is a passive perfect participle from the root *ǵhu-, |
which likely meant "libation", "sacrifice". Compare:- - Vedic Sanskrit hu- = "to sacrifice". - Greek khu-, kheu- = "to pour". - Common Germanic strong verb geutan (Anglo-Saxon gēotan) = "to pour", English in-got. The word God was used to represent Greek theos, Latin deus in Bible translations, first in the Gothic translation of the New Testament by Ulfilas. Philologically, Gk. theos is said to |
be akin to Zeus, the chief god in Greek mythology, who has Dios in a genitive form. L. Diespiter means Jupiter, chief god in L. mythology, dies + pater, day + father. In Skr. deva is a god, as derived from the root div, heaven, and diu denoting day, shine and brightness (L. niter). The development of English orthography was dominated by Christian texts. |
Capitalised "God" was first used to refer to the Judeo-Christian concept, and may now signify any monotheistic conception of God, including the translations of the Arabic Allah and the African Masai Engai. - YHWH as "The Lord" - Elohim as "God" - Adonay YHWH and Adonay Elohim as "Lord God" - kurios ho theos as "Lord God" (in the New Testament) The use of |
capitalisation, as for a proper noun, has persisted to disambiguate the concept of a singular God from pagan deities for which lowercase god has continued to be applied, mirroring the use of Latin deus. Pronouns referring to God are also often capitalised and are traditionally in the masculine gender, i.e. "He", "His" etc. Names of God Main article: Names of God The generic term |
God is the proper English name used for the deity of monotheistic faiths. Different names for God exist within different religious traditions. - Allah—Islam/Arabic. See also the Ninety-nine names of Allah - Jehovah, Yahweh (based on the Hebrew name YHVH (יהוה) and Elohim are some of the names used for God in the Christian Bible - See The name of God in Judaism for |
Jewish names of God. (Note: when written or typed as a proper noun, some observant Jews will use the form "G-d" to prevent the written name of God from becoming desecrated later on. Some Orthodox Jews consider this unnecessary because English is not the Holy Language.) - The Holy Trinity (meaning the Father, the Son (Jesus Christ), and the Holy Spirit/"Holy Ghost") – A |
name used primarily in Catholic and Eastern Orthodox prayers and liturgy. - Most Hindus worship the personal form of God or Saguna Brahman, or Hindu trinity, as Vishnu, Shiva, or directly as Brahman through the Gayatri mantra. A common prayer for Hindus is the Vishnu sahasranama, which is a hymn describing the one thousand names of God. See - Sikhs worship God with the |
name Waheguru. - Jah is the name of God in Rastafari. - God is called Xavier in the Ethiopian Orthodox Church. - Some churches (United Church of Canada, Religious Science) are using "the One" alongside "God" as a more gender-neutral way of referring to God (See also Oneness). History of monotheism See also monotheism. The religions widely thought of as monotheistic today are of |
relatively recent origin historically, although Eastern religions (notably religions of China and India) that have concepts of panentheism are difficult to classify along Western notions of monotheism vs. polytheism, and sometimes have claims of being very ancient, if not eternal. In the Ancient Orient, many cities had their own local god, but this henotheistic worship of a single god did not imply denial of |
the existence of other gods. The Hebrew Ark of the Covenant adapted this practice to a nomadic lifestyle, paving their way for a singular God. The cult of the solar god Aten is often cited as the earliest known example of monotheism, but even if Akhetaten's hymn to Aten praises this god as omnipotent creator, worship of other gods beside him never ceased. Early |
examples of monotheism also include two late rigvedic hymns (10.129,130) to a Panentheistic creator god, Shri Rudram, a Vedic hymn to Rudra, an earlier aspect of Shiva, which expressed monistic theism, and is still chanted today, the Zoroastrian Ahuramazda and Chinese Shang Ti. The worship of polytheistic gods, on the other hand, is seen by many to predate monotheism, reaching back as far as |
the paleolithic. Today, monotheistic religions are dominant (mainly due to the missionary efforts of Christianity and Islam), but polytheism, and to a lesser extent also animism, survive. The existence of God Theology is the study of religious beliefs. Theologians attempt to explicate (and in some cases systematize) beliefs; some express their own experience of the divine. Theologians ask questions such as: What is the |
nature of God? What does it mean for God to be singular? If people believe in God as a duality or trinity, what do these terms signify? Is God transcendent, immanent, or some mix of the two? What is the relationship between God and the universe, and God and mankind? - Theism holds that God is both transcendent and immanent; thus, God is simultaneously |
infinite and in some way present in the affairs of the world. Catholic theology holds that God is infinitely simple and is outside of time. Most theists hold that God is omnipotent, omniscient, and benevolent, although this belief raises questions about God's responsibility for evil and suffering in the world. Some theists ascribe to God a self-conscious or purposeful limiting of omnipotence, omniscience, or |
benevolence. Open Theism, by contrast, asserts that God has limits. "Theism" is sometimes used to refer in general to any belief in a god or gods, i.e., monotheism or polytheism. - Deism holds that God is wholly transcendent: God exists, but does not intervene in the world beyond what was necessary for God to create it. In this view, God is not anthropomorphic, and |
does not literally answer prayers or cause miracles to occur. - Monotheism holds that there is only one God, and/or that the one true God is worshipped in different religions under different names. It is important to note, however, that monotheists of one religion can, and often do, consider the monotheistic god of a different religion to be a false god. For instance, many |
Christian fundamentalists consider the God of Islam (Allah) to be a false god or demon (although theologians and linguists argue that "Allah" is merely the Arabic word for "God," and not the literal name of a specifically Muslim god). Many Jews consider the messiah of Christianity (Jesus) to be a false god and some monotheists (notably fundamentalist Christians) hold that there is one triune |
God, and that all gods of other religions are actually demons in disguise (as in 2nd Corinthians 11 verse 14). Eastern religious believers and Liberal Christians are more likely to assume those of other faiths worship the same God as they. - Pantheism holds that God is the universe and the universe is God. Panentheism holds that God contains, but is not identical to, |
the Universe. The distinctions between the two are subtle, and many consider them unhelpful. Kabbalah, Jewish mysticism, paints a pantheistic/panentheistic view of God, which has wide acceptance in Hasidic Judaism, particularly from their founder The Baal Shem Tov. It is also the view of the Liberal Catholic Church, Theosophy, Hinduism, some divisions of Buddhism, and Taoism, along with many varying denominations and individuals within |
denominations. - Dystheism is a form of theism which holds that God is malevolent as a consequence of the problem of evil. Dystheistic speculation is common in theology, but there is no known church of practicing dystheists. See also Satanism. Conceptions of God Jewish, Christian and Muslim conceptions Judaism, Christianity and Islam see God as a being who created the world and rules over |
the universe. God is usually held to have the properties of holiness (separate from sin and incorruptible), justness (fair, right, and true in all His judgements), sovereignty (unthwartable in His will), omnipotence (all-powerful), omniscience (all-knowing), omnibenevolence (all-loving), and omnipresence (all-present). Jews, Christians and Muslims often conceive of God as a personal God, with a will and personality. However, many medieval rationalist philosophers of these |
religions felt that one should not view God as personal, and that such personal descriptions of God are only meant as metaphors. Some within these three faiths still accept these views as valid, although many of the laity today do not have a wide awareness of them. In Eastern Christianity, it remains essential that God be personal; hence it speaks of the three persons |
of the Trinity. It also emphasizes that God has a will, and that God the Son has two wills, divine and human, though these are never in conflict. The personhood of God and of all human people is essential to the concept of theosis or deification. Biblical definition of God The Hebrew Bible (Old Testament) characterizes God by these attributes: "The LORD, the LORD |
God, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children's children, to the third and the fourth generation." (Exodus 34:6–7) The Hebrew Bible contains no systematic theology: No |
attempt is made to give a philosophical or rigorous definition of God, nor of how God acts in the world. It does not explicitly describe God's nature, exemplified by God's assertion in Exodus that "you cannot see my face; for man shall not see me and live". Nowhere in the Hebrew Bible are the words omnipotent, omniscient, or omnibenevolent used to define God in |
a systematic sense. Although Scripture does not describe God systematically, however, it does provide a poetic depiction of God and His relationship with people. According to the biblical historian Yehezkal Kaufmann, the essential innovation of Biblical theology was to posit a God that cares about people, and that cares about whether people care about Him. Most people believe that the Bible should be viewed |
as humanity's view of God, but theologian Abraham Joshua Heschel described the Biblical God as "anthropopathic", which means that one should read the Bible as God's view of humanity, and not as humanity's view of God. Similarly, the New Testament contains no systematic theology: no attempt is made to give a philosophical or rigorous definition of God, nor of how God acts in the |
world. The New Testament does, however, provide an implicit theology as it teaches that God became human while remaining fully God, in the person of Jesus, and that he subsequently sent the Holy Spirit. In this view, God becomes someone that can be seen and touched, and may speak and act in a manner easily perceived by humans, while also remaining transcendent and invisible. |
This appears to be a radical departure from the concepts of God found in Hebrew Bible. The New Testament's statements regarding the nature of God were eventually developed into the doctrine of the Trinity. Kabbalistic definition of God Kabbalah (Jewish mysticism) teaches that God is neither matter nor spirit. Rather God is the creator of both, but is himself neither. But if God is |
so different from his creation, how can there be any interaction between the Creator and the created? This question prompted Kabbalists to envision two aspects of God, (a) God himself, who in the end is unknowable, and (b) the revealed aspect of God who created the universe, preserves the universe, and interacts with mankind in a personal way. Kabbalists believe that these two aspects |
are not contradictory but complement one another. Main article: Negative theology. Some Jewish, Christian and Muslim medieval philosophers developed what is termed as negative theology, the idea of approaching a knowledge of God through negative attributes. For example, we should not say that God exists in the usual sense of the term; all we can safely say is that God is not nonexistent. We |
should not say that God is wise, but we can say that God is not ignorant. We should not say that God is One, but we can state that there is no multiplicity in God's being. God as Unity or Trinity - Unitarian monotheists hold that there is only one "person" (so to speak), or one basic substance, in God. Some adherents of this |
position consider Trinitarianism to be a form of polytheism. - Trinitarian monotheists believe in one God that exists as three distinct persons who share the same substance/essence; the Christian version of this is called the Trinity, the Hindu version Trimurti. Trinitarians hold that the three persons have the same purpose, holiness, and sovereignty, and therefore each can be worshipped as God, without violating the |
idea that there is only one God to which worship belongs. - Mormons believe that there are three separate divine personages. One of these personages is a spirit without a body referred to as the Holy Ghost. The other two personages are spirits with perfected or glorified (often called celestial) bodies referred to as Heavenly Father (or less commonly "Elohim") and his son, Jesus |
Christ. Mormons hold that God is a Holy Man who advanced to his divine status through a repeatable process of progression. They believe that by following their religion's teachings, humans can literally become gods (sometimes phrased as "become like Heavenly Father") at some point after death and resurrection; this is also called Exaltation. - Rastafarians believe that Haile Selassie is both God the Father |
and God the Son, made manifest in human flesh as the reincarnation of Jesus, while the Holy Spirit is seen to dwell within all believers (of Rastafari), and within all people (believed by some). - Hasidic Jews hold that there are ten Sefirot (emanations) of God. Each of these are more distinct than a characteristic, but less distinct than a separate personage. - Monism |
is the metaphysical position that all is of one essential essence, substance or energy, that being a pantheist, or panentheist, immanent God. Monism can be inclusive of other interpretations of God. - Dualism is the idea of two, nearly equal divine entities, one being the good God, and the other being an evil god, or Satan. All beings are under the influence of one |
side, or the other, if they know it or not. Zoroastrianism is an example of dualism. Quranic definitions of God, i.e. Allah Main article: Allah Allah (Arabic allāhu الله) is traditionally used by Muslims as the Arabic word for "God" (not "God's personal name", but the equivalent of the Hebrew word El as opposed to YHWH). The word Allah is not specific to Islam; |
Arab Christians and Arab Jews also use it to refer to the monotheist deity. Arabic translations of the Bible also employ it, as do the Catholics of Malta who pronounce it as "Alla" in Maltese, a language derived from and most closely related to Arabic, as well as Christians in Indonesia, who pronounce it "Allah Bapa" (Allah the Father). Many linguists believe that the |
term Allāh is derived from a contraction of the Arabic words al (the) + ilah (male deity). In addition, one of the main pagan goddesses of pre-Islamic Arabia, Allāt (al + ilāh + at, or 'the female deity'), is cited as being etymologically (though not synchronically) the feminine linguistic counterpart to the grammatically masculine Allah. If so, the word Allāh is an abbreviated title, |
meaning 'the deity', rather than a name. For this reason, both Muslim and non-Muslim scholars often translate Allāh directly into English as 'God'; however, some Muslim scholars feel that "Allāh" should not be translated, because it expresses the uniqueness of God more accurately than "God", which can take a plural "Gods", whereas "Allāh" has no plural. This is a significant issue in translation of |
the Qur'an. This also explains why Arabic-speaking Jews and Christians freely refer to God as Allāh. Aristotelian definition of God Main article: Aristotelian view of God. In his Metaphysics, Aristotle discusses the meaning of "being as being". Aristotle holds that "being" primarily refers to the Unmoved Movers, and assigned one of these to each movement in the heavens. Each Unmoved Mover continuously contemplates its |
own contemplation, and everything that fits the second meaning of "being" by having its source of motion in itself, moves because the knowledge of its Mover causes it to emulate this Mover (or should). Arguably, Eastern conceptions of The Ultimate (this, too, has many different names) are not conceptions of a personal divinity, though certain Western conceptions of what is at least called "God" |
(e.g., Spinoza's pantheistic conception and various kinds of mysticism) resemble Eastern conceptions of The Ultimate. Hindu Conceptions of God - In Shaivism and Vaishnavism, Hindus believe that God, whether in the form of Shiva or Vishnu has six attributes. However, the actual number of auspicious qualities of God, are countless, with the following six qualities being the most important. - The number six is |
invariably given, but the individual attributes listed vary. - One set of attributes (and their common interpretations) are - Jnana (Omniscience), defined as the power to know about all beings simultaneously; - Aishvarya (Sovereignty), which consists in unchallenged rule over all; - Shakti (Energy), or power, which is the capacity to make the impossible possible; - Bala (Strength), which is the capacity to support |
everything by will and without any fatigue; - Virya (Vigour), or valour which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations; and - Tejas (Splendour), which expresses his self-sufficiency and the capacity to overpower everything by his spiritual effulgence.; cited from Bhakti Schools of Vedanta, by Swami Tapasyananda. - A second set |
of six characteristics are - Other important qualities attributed to God are Gambhirya (grandeur), Audarya (generosity), and Karunya (compassion). - Chanted prayers, or mantras, are central to Hindu worship. Among the most chanted mantras in Hinduism are the Vishnu sahasranama (a prayer to Vishnu that dates from the time of the Mahabharata and describes him as the Universal Brahman), Shri Rudram (a Vedic hymn |
to Rudra, an earlier aspect of Shiva that also describes Him as Brahman) and the Gayatri mantra, (another Vedic hymn that initially was meant as a prayer to the Sun, an aspect of Brahman but has other interpretations. It is now interpreted as a prayer to the impersonal absolute Brahman). Another famous hymn, Lalitha Sahasranama, describes the 1000 names of Devi, worshipped as God |
the Divine Mother, or God's Shakti or Power personified by Hindus. - It is important to add that in Hinduism (Sanatan Dharam) God is considered the Supreme Being, and many views of God range from panentheism to dualism. His appearance, in its entirety, cannot be comprehended by the common man. His appearance with form is only a manifestation of certain characteristics. In Hinduism there |
are two methods of worship: - To worship God through meditation on an icon (murti). - To worship God without icon worship. - The mathematician Georg Cantor identified God with the mathematical concept of the Absolute Infinite. - Kurt Gödel's "ontological proof" is a mathematical formulation of Saint Anselm's ontological argument. Process philosophy and Open Theism definition of God - Process theology is a |
school of thought influenced by the metaphysical process philosophy of Alfred North Whitehead (1861–1947). - Open theism, a theological movement that began in the 1990s, is similar, but not identical, to Process theology. In both views, God is not omnipotent in the classical sense of a coercive being. Reality is not made up of material substances that endure through time, but serially-ordered events, which |
are experiential in nature. The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God and creatures co-create. God cannot force anything to happen, but rather only influence the exercise of this universal free will by offering possibilities. See the entries on Process theology, Panentheism, and Open theism. |
Similar to this theory is the belief or aspiration that humans will create a God entity, emerging from an artificial intelligence. Arthur C. Clarke, a science fiction writer, said in an interview that: It may be that our role on this planet is not to worship God, but to create him. Another variant on this hypothesis is that humanity or a segment of humanity |
will create or evolve into a posthuman God by itself; for some examples, see cosmotheism, transhumanism, technological singularity. Some comparatively new belief systems and books portray God as Extraterrestrial life. Many of these theories hold that intelligent beings from another world have been visiting Earth for many thousands of years, and have influenced the development of our religions. Some of these books posit that |
prophets or messiahs were sent to the human race in order to teach morality and encourage the development of civilization. (See e.g. Rael). The philosopher Michel Henry defines God in a phenomenological point of view. He says : « God is Life, he is the essence of Life, or, if we prefere, the essence of Life is God. Saying this we already know what |
is God, we know it not by the effect of a learning or of some knowledge, we don’t know it by the thought, on the background of the truth of the world ; we know it and we can know it only in and by the Life itself. We can know it only in God. » (That’s me the Truth. Toward a philosophy of |
Christianity). - Karen Armstrong, A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam, Ballantine Books, 1994 - Jack Miles, God : A Biography, Knopf, 1995. - Cliff Pickover, The Paradox of God and the Science of Omniscience, Palgrave/St Martin's Press, 2001. - Arguments for the existence of God - Arguments against the existence of God - God and gender - God |
in Buddhism - God realm - List of appearances of God in fiction - Natural theology - The Higgs boson, the God particle - Article on God in the 1913 "Catholic Encyclopedia" - God Concept in Islam - The Jewish understanding of God - Does God Exist? Atheist Foundation of Australia Inc - Does God Exist? (allaboutgod.com) - Does God exist? (gotquestions.org) - The |
Archaeologists have developed a clear image of a 2,000-year-old imperial garden found in south China's Guangdong Province by studying more than 100,000 seeds found in an ancient well at the relic site. Various kinds of vegetation, including banyans and waxberries, |
were planted more than 2,000 years ago in the imperial garden, which belonged to the ancient state of Southern Yue, archaeologists report. The garden is the oldest imperial garden to be excavated in China. "It was without doubt an elegant |
garden decorated by plentiful flowers and trees," Zhao Zhijun, a researcher with the Institute of Archaeology under the Chinese Academy of Social Sciences, told Xinhua on Tuesday. "Members of the royal family of the Southern Yue enjoyed the beautiful scenery |
in the garden while tasting delicious fruits such as lychee, Chinese black olive, melon, persimmon, date, grape and apple," Zhao said. A large amount of waxberry stones and melon seeds have been discovered in the ancient well in the garden. |
This is the first time that remains of melon were found in Guangdong Province, according to archaeologists. In addition, archaeologists have also found seeds of wax gourd in the well, which are the earliest to be discovered in China so |
far. "It's widely believed in academic circles that wax gourd originated in China. But archaeological evidence has never backed that up until we discovered these wax gourd seeds in the garden," Zhao said. The fruit seeds not only tell archaeologists |
about the life of the nobility of the Southern Yue State, but also the long history of cultivation of fruits and development of vegetable resources in China, Zhao said. The ancient well, in which the seeds were well preserved for |
more than 2,000 years, is located in the northwest area of the garden. The three-meter-deep well was used for drainage, said archaeologists. The seeds soaked in water were preserved and gave archaeologists a chance to investigate the vegetation in the |
garden, Zhao said. The remains of the palace and garden of Southern Yue State were discovered in Guangzhou, capital of Guangdong Province in 1990s. The ancient state was founded by Zhao Tuo, a military officer of Qinshihuang, the first emperor |
Brief SummaryRead full entry Symbion is the only genus in the phylum Cycliophora, which was recognized only in 1995 with the description of Symbion pandora from specimens living on the mouthparts of Norwegian Lobsters (Nephrops norvegicus) in the North Atlantic (Funch and Kristensen 1995). Interestingly, the sessile feeding stage of S. pandora has been known since the 1960s, but was |
not described until 1995 (Funch and Kristensen 1997, cited in Kristensen 2002). The cycliophoran body is divided into an anterior buccal funnel, an oval trunk, and a posterior acellular stalk and adhesive disc by which the animal attaches itself to setae (flexible hair-like projections) on the host's mouthparts. Females are about 350 µm long and 100 µm wide. They are |
suspension feeders, obtaining food by creating water currents with dense cilia around the open end of the buccal funnel. The U-shaped gut is ciliated along its entire length, ending with an anus located near the base of the buccal funnel. Circulation and gas exchange are presumably accomplished by simple diffusion. Obst and Funch (2003) reported S. pandora population densities ranging |
from fewer than 100 to more than 500 feeding stages per mouthpart. Symbion (and the phylum Cycliophora) currently includes just two described species: Symbion pandora Funch and Kristensen, 1995 from the mouthparts of the Norwegian Lobster (Nephrops norvegicus) and S. americanus Obst, Funch, and Kristensen, 2006 from the mouthparts of the American Lobster (Homarus americanus) (an apparently distinct third species |
lives on the mouthparts of the European Lobster [Homarus gammarus]; Obst et al. 2005) . For at least S. americanus, there is evidence suggesting that this nominal species may in fact include several cryptic species (Obst et al. 2005, 2006; Baker and Giribet 2007; Baker et al. 2007). All three known hosts of Symbion are members of the lobster family |
Nephropidae. Reports of cycliophorans on nematodes and non-nephropid crustaceans (e.g., copepods) are apparently all in error and instead are based on observations of chonotrich ciliates. Examination by transmission electron microscopy is required to see that, in contrast to a cycliophoran, the ciliate consists of just a single cell with several nuclei. (Kristensen 2002) Cycliophorans have a very complex life cycle |
that alternates between sexual and asexual phases. The most prominent stage is the asexual and sessile feeding stage, which lives attached to the setae of the host lobster's mouthparts and filters small food particles from the water. For a detailed description of the complex life cycle of Symbion pandora, see General Description; for a whimsical but informative account, check out |
the CreatureCast podcast on this topic. A growing body of evidence suggests that the sister group to the Cycliophora is the Entoprocta (=Kamptozoa) (Fuchs et al. 2010 and references therein), consistent with the suggestion made by Funch and Kristensen (1995) in their original description, although cycliophorans share many similarities with the Rotifera and some molecular analyses have indicated a close |
relationship between these two groups (e.g., Winnepenninckx et al. 1998). The phylum name Cycliophora is derived from Greek roots meaning "wheel bearing", referring to the circular mouth ring. The genus name Symbion is derived from Greek roots meaning "living together", referring to this animal's intimate association with its lobster host. The specific epithet pandora is a reference to the feeding |
stage, which contains both an inner bud and a Pandora larva with a miniature feeding stage inside, reminding the authors of Pandora's Box of Greek mythology. The specific epithet americanus is a reference to the host of S. americanus, the American Lobster.(Funch and Kristensen 1995) |
- Consumer Tip of the Day - At Home and in the Garden - On the Go - At Work - At School - In the Community - How Do I Recycle My... Resources for Recycling and cleaning up Compact Fluorescent Lamps (CFLs) Don't Be Left in the Dark: Safely |
Cleanup and Recycle CFLs (PDF) (2 pp, 869K, about PDF) | en Español (PDF) (2 pp, 876K, about PDF) Learn how to safely clean up a broken CFL. Learn about the importance of safe recycling and Disposal of used CFLs, and where you can recycle them. Learn more about the |
energy-saving benefits of CFLs and the importance of proper clean-up, recycling, or disposal of CFLs. Collection, recycling, and exchange programs for mercury-containing devices, such as thermometers, thermostats, CFLs, and blood-pressure cuffs. Type in your zip code to find your nearest recycling facility and what materials they collect for recycling. |
algae belong to the primitive non flowering group - Thallophyta. They grow submerged and attached to hard substrata such as stones, rocks and coral reefs along the shallow coasts, lagoons, |
estuaries and brackishwater habitats of the Andaman - Nicobar and Lakshadweep islands and coastal areas of Tamil Nadu, Kerala, Karnataka, Maharashtra, Gujarat, Goa, Orissa and Andhra Pradesh. Based on their |
pigmentation and other morphological characteristics they are categorised into three major groupschlorophyceae which is popularly known as green seaweeds, phaeophyceae or brown seaweeds and rhodophyceae or red seaweeds. |Item Type:||Book |
Climate models project increase in US wildfire risk Scientists using NASA satellite data and climate models have projected drier conditions likely will cause increased fire activity across the United States in coming decades. Other findings about U.S. wildfires, including their amount of carbon emissions and how the length and strength of fire seasons are expected to change under future climate |
conditions, were also presented Tuesday at the annual meeting of the American Geophysical Union in San Francisco. Doug Morton of NASA's Goddard Space Flight Center in Greenbelt, Md., presented the new analysis of future U.S. fire activity. The analysis was based on current fire trends and predicted greenhouse gas emissions. "Climate models project an increase in fire risk across the |
U.S. by 2050, based on a trend toward drier conditions that favor fire activity and an increase in the frequency of extreme events," Morton said. The analysis by Morton and colleagues used climate projections, prepared for the Fifth Assessment Report of the United Nations Intergovernmental Panel on Climate Change, to examine how dryness, and therefore fire activity, is expected to |
change. The researchers calculated results for low and high greenhouse gas emissions scenarios. In both cases, results suggest more fire seasons that are longer and stronger across all regions of the U.S. in the next 30-50 years. Specifically, high fire years like 2012 would likely occur two to four times per decade by mid-century, instead of once per decade under |
current climate conditions. › Larger image A Landsat 7 image of the 60,000 acres burned by the High Park wildfire just west of Fort Collins, CO as of June 18, 2012. The fire, which started on June 9 by a lightning strike, destroyed 189 homes as of June 19. In the June 18 image, clouds hover just north of the |
burned area, with smoke from the fire visible as blue. Credit: USGS/NASA Through August of this year, the U.S. burned area topped 2.5 million hectares (6.17 million acres), according to a fire emissions database that incorporates burned area estimates produced from observations by the Moderate Resolution Imaging Spectroradiometer instruments on NASA's Aqua and Terra satellites. That is short of the |
record 3.2 million hectares (7.90 million acres) burned in 2011, but exceeds the area burned during 12 of the 15 years since record keeping began in 1997. This and other satellite records, along with more refined climate and emissions models, are allowing scientists to tease out new information about fire trends. "Fire is an inherently global phenomenon, and the only |
practical way to track large-scale patterns and changes in fire activity is with satellites," says Louis Giglio of the University of Maryland at College Park and Goddard. As the U.S. land area burned by fire each year has increased significantly in the past 25 years, so too have the emissions. Carbon dioxide emissions from wildfires in the western U.S. have |
more than doubled since the 1980s, according to Chris Williams of Clark University in Worcester, Mass. The satellite-based view allowed Williams and his colleagues to quantify how much carbon has been released from fires in the U.S. West. The team used data on fire extent and severity derived from Landsat satellites to calculate how much biomass is burned and killed, |
and how quickly the associated carbon was released to the atmosphere. The team found carbon emissions from fires have grown from an average of 8 teragrams (8.8 million tons) per year from 1984 to 1995 to an average of 20 teragrams (22 million tons) per year from 1996 to 2008, increasing 2.4 times in the latter period. "With the climate |
change forecast for the region, this trend likely will continue as the western U.S. gets warmer and drier on average," Williams said. "If this comes to pass, we can anticipate increased fire severity and an even greater area burned annually, causing a further rise in the release of carbon dioxide." Researchers expect a drier and more wildfire-prone U.S. in future |
decades. Previous research confirmed the connection between the measure of an environment's potential evaporation, or dryness, and fire activity. From a fire and emissions management perspective, wildfires are not the entire U.S. fire story, according to research by Hsiao-Wen Lin of the University of California at Irvine. Satellite data show agricultural and prescribed fires are a significant factor and account |
for 70 percent of the total number of active fires in the continental U.S. Agricultural fires have increased 30 percent in the last decade. In contrast with wildfires, agricultural and prescribed fires are less affected by climate, especially drought, during the fire season. "That means there is greater potential to manage fire emissions, even in a future, drier climate with |
more wildfires. We need to use cost-benefit analysis to assess whether reductions in agricultural fire emissions -- which would benefit public health -- would significantly impact crop yields or other ecosystem services," Lin said. Source: NASA/Goddard Space Flight Center - Climate change to alter global fire riskTue, 12 Jun 2012, 20:34:19 EDT - Scientists expect wildfires to increase as climate |
warms in the coming decadesTue, 28 Jul 2009, 14:57:06 EDT - In the warming West, climate most significant factor in fanning wildfires' flamesFri, 26 Jun 2009, 9:50:19 EDT - Climate change, human activity and wildfiresSun, 21 Sep 2008, 13:42:50 EDT - Plants could override climate change effects on wildfiresTue, 21 Apr 2009, 11:45:33 EDT - US wildfire risk worsening according |
You’re probably familiar with great baseball players like Babe Ruth, Joe DiMaggio, or Lou Gehrig but not as familiar with Satchel Paige, Josh Gibson or Oscar Charleston. They are just a few of the great baseball players who played in the Negro Leagues. The Negro Leagues was an African American |
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