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343243 | Rowley Regis | https://en.wikipedia.org/w/index.php?title=Rowley%20Regis | Rowley Regis
Regis).
- Blackheath
- Cradley Heath
- Haden Hill
- Old Hill
- Rowley Village
- Whiteheath
# Famous residents.
- Josie Lawrence – British actress, was educated at Rowley Regis Grammar School (1970–75).
- Pete Williams – bass player with Dexys Midnight Runners between 1978 and 1981, was educated at Rowley Regis Grammar School (1971–1976).
- John Haden Badley – centenarian and founder of Bedales School grew up spending time at his family's country home "Foxcote" and visiting his uncle and cousins at Haden Hill.
- Carlton Palmer – former footballer who played for the England team as well as clubs including West Bromwich Albion, Sheffield Wednesday and Leeds United.
- George Smith 1805–1874 | 8,900 |
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– executioner (period in office 1849–1872). George Smith was born in Rowley Regis in 1805 and was a prisoner himself at Stafford when he entered the "trade" as an assistant to William Calcraft. His first job was assisting at the double hanging of James Owen and George Thomas outside Stafford Gaol on 11 April 1840. He learnt the job and was able to perform executions himself, principally in the Midlands. Smith's most famous solo execution was that of the Rugeley poisoner, Dr William Palmer for the murder of John Parsons Cook, before a large crowd at Stafford Gaol on 14 June 1856. Smith was to hang a further 14 men and one woman at Stafford, the last in August 1872. He assisted Calcraft at the | 8,901 |
343243 | Rowley Regis | https://en.wikipedia.org/w/index.php?title=Rowley%20Regis | Rowley Regis
first private hanging in England (of Thomas Wells see below) in August 1868. He was renowned for his long white coat and top hat which he wore at public hangings. Smith's son, also George, assisted at three executions at Stafford prison. Initially, it is said that he was hired by the Under Sheriff of Staffordshire to save the cost of bringing Calcraft up from London. With the advent of a good rail network, Smith, like Askern and Calcraft, could operate much further afield in later years. George Smith carried out two private executions, the last at Stafford on 13 August 1872, when he hanged 34-year-old Christopher Edwards for the murder of his wife.
- James Woodhouse 1735-1820 - poet, born in | 8,902 |
343243 | Rowley Regis | https://en.wikipedia.org/w/index.php?title=Rowley%20Regis | Rowley Regis
utions at Stafford prison. Initially, it is said that he was hired by the Under Sheriff of Staffordshire to save the cost of bringing Calcraft up from London. With the advent of a good rail network, Smith, like Askern and Calcraft, could operate much further afield in later years. George Smith carried out two private executions, the last at Stafford on 13 August 1872, when he hanged 34-year-old Christopher Edwards for the murder of his wife.
- James Woodhouse 1735-1820 - poet, born in Rowley Regis, known as the "cobbler poet".
# See also.
- Regis (place)
- List of place names with royal patronage in the United Kingdom
# External links.
- Sandwell BSF
- Community Forum for Rowley Regis | 8,903 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
Ambrosian Rite
The Ambrosian Rite, also called the Milanese Rite, is a Catholic Western liturgical rite. The rite is named after Saint Ambrose, a bishop of Milan in the fourth century. The Ambrosian Rite, which differs from the Roman Rite, is used by some five million Catholics in the greater part of the Archdiocese of Milan, Italy (excluding, notably, the areas of Monza, Treviglio, Trezzo sull'Adda and a few other parishes), in some parishes of the Diocese of Como, Bergamo, Novara, Lodi and in about fifty parishes of the Diocese of Lugano, in the Canton of Ticino, Switzerland.
Although the distinctive Ambrosian Rite has risked suppression at various points in its history, it survived and was | 8,904 |
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reformed after the Second Vatican Council, partly because Pope Paul VI belonged to the Ambrosian Rite, having previously been Archbishop of Milan. In the 20th century, it also gained prominence and prestige from the attentions of two other scholarly Archbishops of Milan: Achille Ratti, later Pope Pius XI, and the Blessed Ildefonso Schuster, both of whom had been involved in studies and publications on the rite before their respective appointments.
# History.
There is no direct evidence that the rite was the composition of St. Ambrose, but his name has been associated with it since the eighth century. It is possible that the Ambrose, who succeeded the Arian bishop Auxentius of Milan, may have | 8,905 |
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removed material seen as unorthodox by the mainstream church and issued corrected service books which included the principal characteristics distinguishing it from other rites.
According to St. Augustine ("Confessones", IX, vii) and Paulinus the Deacon ("Vita S. Ambrosii", § 13), St. Ambrose introduced innovations, not indeed into the Mass, but into what would seem to be the Divine Office, at the time of his contest with the Empress Justina for the Portian Basilica, which she claimed for the Arians. St. Ambrose filled the church with Catholics and kept them there night and day until the peril was past. And he arranged Psalms and hymns for them to sing, as St. Augustine says, "secundum morem | 8,906 |
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orientalium partium ne populus mæroris tædio contabesceret" (after the manner of the Orientals, lest the people should languish in cheerless monotony); and of this Paulinus the deacon says: "Hoc in tempore primum antiphonæ, hymni. et vigiliæ in ecclesiâ Mediolanensi celebrari cœperunt, Cujus celebritatis devotio usque in hodiernum diem non solum in eadem ecclesia verum per omnes pæne Occidentis provincias manet" (Now for the first time antiphons, hymns, and vigils began to be part of the observance of the Church in Milan, which devout observance lasts to our day not only in that church but in nearly every province of the West).
From the time of St. Ambrose, whose hymns are well-known and whose | 8,907 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
liturgical allusions may certainly be explained as referring to a rite which possessed the characteristics of that which is called by his name, until the period of Charlemagne (circ AD 800), there is a gap in the history of the Milanese Rite. However, St. Simplician, the successor of St. Ambrose, added much to the rite and St. Lazarus (438-451) introduced the three days of the litanies. ("Cantù, Milano e il suo territorio", I, 116) The Church of Milan underwent various vicissitudes and for a period of some eighty years (570-649), during the Lombard conquests, the see was moved to Genoa in Liguria.
In the eighth-century, manuscript evidence begins. In a short treatise on the various cursus entitled | 8,908 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
"Ratio de Cursus qui fuerunt ex auctores" (sic in Cott. Manuscripts, Nero A. II, in the British Museum), written about the middle of the eighth century, probably by an Irish monk in France, is found perhaps the earliest attribution of the Milan use to St. Ambrose, though it quotes the authority of St. Augustine, probably alluding to the passage already mentioned: "Est et alius cursus quem refert beatus augustinus episcopus quod beatus ambrosius propter hereticorum ordinem dissimilem composuit quem in italia antea de cantabatur" (There is yet another Cursus which the blessed Bishop Augustine says that the blessed Ambrose composed because of the existence of a different use of the heretics, which | 8,909 |
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previously used to be sung in Italy).
According to a narrative of Landulphus Senior, the eleventh-century chronicler of Milan, Charlemagne attempted to abolish the Ambrosian Rite, as he or his father, Pepin the Short, had abolished the Gallican Rite in France, in favour of a Gallicanized Roman Rite. He sent to Milan and caused to be destroyed or sent beyond the mountain, quasi in exilium (as if into exile), all the Ambrosian books which could be found. Eugenius the Bishop, (transmontane bishop, as Landulf calls him), begged him to reconsider his decision. After the manner of the time, an ordeal, which reminds one of the celebrated trials by fire and by battle in the case of Alfonso VI and the | 8,910 |
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Mozarabic Rite, was determined on. Two books, Ambrosian and Roman, were laid closed upon the altar of St. Peter's Church in Rome and left for three days, and the one which was found open was to win. They were both found open, and it was resolved that as God had shown that one was as acceptable as the other, the Ambrosian Rite should continue. But the destruction had been so far effective that no Ambrosian books could be found, save one missal which a faithful priest had hidden for six weeks in a cave in the mountains. Therefore the Manuale was written out from memory by certain priests and clerks (Landulph, Chron., 10-13). Walafridus Strabo, who died Abbot of Reichenau in 849, and must therefore | 8,911 |
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have been nearly, if not quite, contemporary with this incident, says nothing about it, but (De Rebus Ecclesiasticis, xxii), speaking of various forms of the Mass, says: "Ambrosius quoque Mediolanensis episcopus tam missæ quam cæterorum dispositionem officiorum suæ ecclesiæ et aliis Liguribus ordinavit, quæ et usque hodie in Mediolanensi tenentur ecclesia" (Ambrose, Bishop of Milan, also arranged a ceremonial for the Mass and other offices for his own church and for other parts of Liguria, which is still observed in the Milanese Church).
In the eleventh century Pope Nicholas II, who in 1060 had tried to abolish the Mozarabic Rite, wished also to attack the Ambrosian, and was aided by St. Peter | 8,912 |
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Damian, but he was unsuccessful, and Pope Alexander II, his successor, himself a Milanese, reversed his policy in this respect. St. Gregory VII made another attempt, and Le Brun (Explication de la Messe, III, art. I, § 8) conjectures that Landulf's miraculous narrative was written with a purpose about that time. Having weathered these storms, the Ambrosian Rite had peace for some three centuries and a half.
In the first half of the fifteenth century Cardinal Branda da Castiglione, who died in 1448, was legate in Milan. As part of his plan for reconciling Filippo Maria Visconti, Duke of Milan, and the Holy See, he endeavoured to substitute the Roman Rite for the Ambrosian. The result was a serious | 8,913 |
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riot, and the Cardinal's legateship came to an abrupt end. After that the Ambrosian Rite was safe until the Council of Trent. The Rule of that Council, that local uses which could show a prescription of two centuries might be retained, saved Milan, not without a struggle, from the loss of its Rite, and St. Charles Borromeo though he made some alterations in a Roman direction, was most careful not to destroy its characteristics. A small attempt made against it by a Governor of Milan who had obtained a permission from the Pope to have the Roman Mass said in any church which he might happen to attend, was defeated by St. Charles, and his own revisions were intended to do little more than was inevitable | 8,914 |
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in a living rite.
Since his time the temper of the Milan Church has been most conservative, and the only alterations in subsequent editions seem to have been slight improvements in the wording of rubrics and in the arrangement of the books. The district in which the Ambrosian Rite is used is nominally the old archiepiscopal province of Milan before the changes of 1515 and 1819, but actually it is not exclusively used even in the city of Milan itself. In parts of the Swiss Canton of Ticino it is used; in other parts the Roman Rite is so much preferred that it is said that when Cardinal Gaisruck tried to force the Ambrosian upon them the inhabitants declared that they would be either Roman or | 8,915 |
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Lutheran. There are traces also of the use of the Ambrosian Rite beyond the limits of the Province of Milan. In 1132-34, two Augustinian canons of Ratisbon, Paul, said by Bäumer to be Paul of Bernried, and Gebehard, held a correspondence (printed by Mabillon in his "Musæum Italicum" from the originals in the Cathedral Library at Milan) with Anselm, Archbishop of Milan, and Martin, treasurer of St. Ambrose, with a view of obtaining copies of the books of the Ambrosian Rite, so that they might introduce it into their church. In the fourteenth century the Emperor Charles IV introduced the Rite into the Church of St. Ambrose at Prague. Traces of it, mixed with the Roman, are said by Hoeyinck (Geschichte | 8,916 |
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der kirchl. Liturgie des Bisthums Augsburg) to have remained in the diocese of Augsburg down to its last breviary of 1584, and according to Catena (Cantù, Milano e il suo territorio, 118) the use of Capua in the time of St. Charles Borromeo had some resemblance to that of Milan.
## Recent history.
Important editions of the Ambrosian Missal were issued in 1475, 1594, 1609, 1902 and 1954. The last of these was the final edition in the form of the Ambrosian Rite that preceded the Second Vatican Council, and is now used mainly in the church of San Rocco al Gentilino in Milan.
Following the guidelines of the Second Vatican Council and the preliminary revisions of the Ordinary of the Mass of the | 8,917 |
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Roman Rite, a new bilingual (Latin and Italian) edition of the Ambrosian Missal was issued in 1966, simplifying the 1955 missal, mainly in the prayers the priest said inaudibly and in the genuflections, and adding the Prayer of the Faithful. The eucharistic prayer continued to be said in Latin until 1967. The altars were moved to face the people.
When the Mass of Paul VI was issued in 1969, most Ambrosian-Rite priests began to use the new Roman Missal (only omitting the "Agnus Dei"), the Roman Lectionary, and the General Roman Calendar (with its four-week Advent). The Ambrosian form of administering the other sacraments was for the most part already identical with the Roman. This made it uncertain | 8,918 |
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whether the Ambrosian Rite would survive. But in promulgating the documents of the 46th diocesan synod (1966–1973), Cardinal Archbishop Giovanni Colombo, supported by Pope Paul VI (a former Archbishop of Milan), finally decreed that the Ambrosian Rite, brought into line with the directives of the Second Vatican Council, should be preserved.
Work, still in progress, began on all the Ambrosian liturgical texts. On 11 April 1976 Cardinal Colombo published the new Ambrosian Missal, covering the whole liturgical year. Later in the same year an experimental Lectionary appeared, covering only some liturgical seasons, and still following the Roman-Rite Lectionary for the rest. Minor modifications of | 8,919 |
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the Ambrosian Missal were implemented in 1978, restoring for example the place of the Creed in the Mass, and the new Ambrosian rite for funerals was issued.
The Ambrosian Missal also restored two early-medieval Ambrosian eucharistic prayers, unusual for placing the epiclesis after the Words of Institution, in line with Oriental use.
In 1984-1985 the new Ambrosian Liturgy of the Hours was published, and in 2006 the new Ambrosian rite of marriage. On 20 March 2008 the new Ambrosian Lectionary, superseding the 1976 experimental edition, and covering the whole liturgical year, was promulgated, coming into effect from the First Sunday of Advent 2008 (16 November 2008). It is based on the ancient | 8,920 |
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Ambrosian liturgical tradition, and contains in particular, a special rite of light ("lucernarium") and proclamation of the resurrection of Jesus, for use before the Saturday-evening celebration of the Mass of the Sunday, seen as the weekly Easter. Pope John Paul II celebrated Mass in Milan using the Ambrosian Rite in 1983, as did Pope Francis in 2017.
# Origin.
The origin of the Ambrosian Rite is still under discussion, and at least two conflicting theories are held by leading liturgiologists. The decision is not made easier by the absence of any direct evidence as to the nature of the Rite before about the ninth century. There are, it is true, allusions to various services of the Milanese | 8,921 |
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Church in the writings of St. Augustine and St. Ambrose, and in the anonymous treatise "De Sacramentis", which used to be attributed to the latter, but is not his; but these allusions are naturally enough insufficient for more than vague conjecture, and have been used with perhaps equal justification in support of either side of the controversy. Even if the rather improbable story of Landulf is not to be believed, the existing manuscripts, which only take us back at the earliest to the period of Charlemagne, leave the question of his influence open.
This much we may confidently affirm: that although both the Missal and the Breviary have been subjected from time to time to various modifications, | 8,922 |
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often, as might be expected, in a Roman direction, the changes are singularly few and unimportant, and the Ambrosian Rite of today is substantially the same as that represented in the early Manuscripts. Indeed, since some of these documents come from places in the Alpine valleys, such as Biasca, Lodrino, Venegono and elsewhere, while the modern rite is that of the metropolitan cathedral and the churches of the city of Milan, some proportion of the differences may well turn out to be local rather than chronological developments. The arguments of the two principal theories are necessarily derived in a great measure from the internal evidence of the books themselves, and at present the end of the | 8,923 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
controversy is not in sight.
The question resolves itself into this: Is the Ambrosian Rite archaic Roman, or a much Romanized form of the Gallican Rite? And this question is mixed with that of the provenance of the Gallican Rite itself. Some liturgiologists of a past generation, notably J. M. Neale and others from the Anglican tradition, referred the Hispano-Gallican and Celtic family of liturgies to an original imported into Provence from Ephesus in Asia Minor by St. Irenæus, who had received it through St. Polycarp from St. John the Divine. The name Ephesine was applied to this liturgy, and it was sometimes called the Liturgy of St. John. The idea was not modern. Colman, at the Synod of Whitby | 8,924 |
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in 664, attributed the Celtic rule of Easter to St. John, and in the curious little eighth-century treatise already mentioned (in Cott. Manuscript Nero A. II) one finds: "Johannes Evangelista primum cursus gallorum decantavit. Inde postea beatus policarpus discipulus sci iohannis. Inde postea hiereneus qui fuit eps Lugdunensis Gallei. Tertius ipse ipsum cursum decantauerunt [sic] in galleis." The author is not speaking of the Liturgy, but of the Divine Office, but that does not affect the question, and the theory, which had its obvious controversial value, was at one time very popular with Anglicans. Neale considered that the Ambrosian Rite was a Romanized form of this Hispano-Gallican - or | 8,925 |
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Ephesine Rite; he never brought much evidence for this view, being generally contented with stating it and giving a certain number of not very convincing comparisons with the Mozarabic Rite (Essays on Liturgiology, ed. 1867, 171-197). But Neale greatly exaggerated the Romanizing effected by St. Charles Borromeo, and his essay on the Ambrosian Liturgy is somewhat out of date, though much of it is of great value as an analysis of the existing Rite. W. C. Bishop, in his article on the Ambrosian Breviary (Church Q., Oct., 1886), takes up the same line as Neale in claiming a Gallican origin for the Ambrosian Divine Office.
But Louis Duchesne in his "Origines du culte chrétien" put forward a theory | 8,926 |
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of origin which works out very clearly, though it is almost all founded on conjecture and a priori reasoning. He rejects entirely the Ephesine supposition, and considers that the Orientalisms which he recognizes in the Hispano-Gallican Rite are of much later origin than the period of St. Irenæus, and that it was from Milan as a centre that a rite, imported or modified from the East, perhaps by the Cappadocian Arian Bishop Auxentius (355-374), the predecessor of St. Ambrose, gradually spread to Gaul, Spain, and Britain. He lays great stress on the important position of Milan as a northern metropolis, and on the intercourse with the East by way of Aquileia and Illyria, as well as on the eastern | 8,927 |
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nationality of many of the Bishops of Milan. In his analysis of the Gallican Mass, Duchesne assumes that the seventh-century Bobbio Sacramentary (Bibl. Nat., 13,246), though not actually Milanese, is to be counted as a guide to early Ambrosian usages, and makes use of it in the reconstruction of the primitive Rite before, according to his theory, it was so extensively Romanized as it appears in the earliest undeniably Ambrosian documents. He also appears to assume that the usages mentioned in the Letter of St. Innocent I to Decentius of Eugubium as differing from those of Rome were necessarily common to Milan and Gubbio. Paul Lejay has adopted this theory in his article in the "Revue d'histoire | 8,928 |
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et littérature religeuses" (II, 173) and in Dom Cabrol's Dictionnaire d'archéologie chrétienne et de liturgie" [s. v. Ambrosien (Rit)].
The other theory, of which Antonio Maria Ceriani and Magistretti are the most distinguished exponents, maintains that the Ambrosian Rite has preserved the pre-Gelasian and pre-Gregorian form of the Roman Rite. Ceriani (Notitia Liturgiæ Ambrosianæ) supports his contention by many references to early writers and by comparisons of early forms of the Roman Ordinary with the Ambrosian. Both sides admit the self-evident fact that the Canon in the present Ambrosian Mass is a variety of the Roman Canon. Neither has explained satisfactorily how and when it got there. | 8,929 |
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The borrowings from the Greek service books have been ably discussed by Cagin (Paléographie musicale, V), but there are Greek loans in the Roman books also, though, if Duchesne's theory of origin is correct, some of them may have travelled by way of the Milanese-Gallican Rite at the time of the Charlemagne revision. There are evident Gallicanisms in the Ambrosian Rite, but so there are in the present Roman, and the main outlines of the process by which they arrived in the latter are sufficiently certain, though the dates are not. The presence of a very definite Post-Sanctus of undoubted Hispano-Gallican form in the Ambrosian Mass of Easter Eve requires more explanation than it has received, | 8,930 |
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and the whole question of provenance is further complicated by a theory, into which Ceriani does not enter, of a Roman origin of all the Latin liturgical rites: Gallican, Celtic, Mozarabic, and Ambrosian alike. There are indications in his liturgical note to the "Book of Cerne" and in "The Genius of the Roman Rite" that Mr. Edmund Bishop, who, as far as he has spoken at all, prefers the conclusions, though not so much the arguments, of Ceriani to either the arguments or conclusions of Duchesne, may eventually have something to say which will put the subject on a more solid basis.
# Differences from the Roman Rite.
Some features of the Ambrosian Rite distinguish it from the Roman Rite liturgy.
## | 8,931 |
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Mass.
The main differences in the Mass are:
- The principal celebrant blesses all the readers, not only the deacon.
- The Gospel is followed by a short antiphon.
- The General Intercessions or "Prayers of the Faithful" immediately follow the homily
- The Rite of Peace comes at the beginning of the Liturgy of the Eucharist, before the Offertory (Presentation of the Gifts)
- The Creed follows the Offertory, before the Prayer over the Gifts
- There are some differences between the First Eucharistic Prayer of the Ambrosian Missal and the Roman Canon, the first in the Roman Missal; but its Eucharistic Prayers II, III, and IV are the same as in the Roman Rite. In addition, the Ambrosian Rite | 8,932 |
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has two proper Eucharistic Prayers, used mainly on Easter and Holy Thursday.
- The priest breaks the Host and places a piece in the main chalice before the Lord's Prayer, while an antiphon (the "Confractorium") is sung or recited.
- The "Agnus Dei" is not said.
- Before the final blessing, the people say "Kyrie, eleison" ("Lord have mercy") three times.
- At the end of the Mass, instead of saying "The Mass is ended, go in peace" the priest says simply "Go in peace", to which the people respond "In the name of Christ".
- The Ambrosian Rite has its own cycle of readings at Mass.
- Many of the prayers said by the priest during Mass are peculiar to the Ambrosian Rite, which has a particularly | 8,933 |
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rich variety of prefaces.
## Liturgical year.
The main differences in the liturgical year are:
- Advent has six weeks, not four.
- Lent starts four days later than in the Roman Rite, so that Ash Wednesday is postponed to a week later than in the Roman Rite, and Carnival continues until "sabato grasso" ("Fat Saturday" in Italian), corresponding to Shrove Tuesday (called "mardi gras", i.e. "Fat Tuesday", in French) in areas where the Roman Rite is used.
- On Fridays in Lent, Mass is not celebrated and, with a few exceptions, Communion is not distributed.
- Red, rather than the green used in the Roman Rite, is the standard colour of vestments from Pentecost to the third Sunday of October, | 8,934 |
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and there are other differences in liturgical colours throughout the year.
## Other.
Other differences are that:
- The Liturgy of the Hours (also known as the Divine Office or Breviary) is different in structure and in various features.
- The liturgical rites of Holy Week are quite different.
- The rite of funerals is different.
- Baptism of infants is done by triple immersion of the head.
- The thurible has no top cover, and is swung clockwise before the censing of a person or object.
- Ambrosian deacons wear the stole over the dalmatic and not under it.
- The Ambrosian cassock, buttoned with only five buttons below the neck, is held with a fascia at the waist, and is worn with a round | 8,935 |
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white collar.
- Ambrosian chant is distinct from Gregorian chant.
- Some senior priests (notably Provosts and certain Canons) are entitled to wear vestments commonly associated with bishops, including the mitre.
- The liturgical burning of the faro (a large cotton sphere suspended in the air, inside the church) on feasts of martyrs.
# Early manuscripts.
The early manuscripts of the Ambrosian Rite are generally found in the following forms:
- The "Sacramentary" contains the Orationes super Populum, Prophecies, Epistles, Gospels, Orationes super Sindonem, and Orationes super Oblata, the Prefaces and Post-Communions throughout the year, with the variable forms of the Communicantes and Hanc | 8,936 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
igitur, when they occur, and the solitary Post Sanctus of Easter Eve, besides the ceremonies of Holy Week, etc., and the Ordinary and Canon of the Mass. There are often also occasional offices usually found in a modern ritual, such as Baptism, the Visitation and Unction of the Sick, the Burial of the Dead, and various benedictions. It is essentially a priest's book, like the Euchologion of the Greeks.
- The "Psalter" contains the Psalms and Canticles. It is sometimes included with the "Manual".
- The "Manual" is nearly the complement of the "Sacramentary" and the "Psalter" as regards both the Mass and the Divine Office. It contains: For the Divine Office; the Lucernaria, Antiphons, Responsoria, | 8,937 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
Psallenda, Completoria, Capitula, Hymns, and other changeable parts, except the Lessons, which are found separately. For the Mass: the Ingressœ, Psalmellœ, Versus, Cantus, Antiphonœ ante and post Evangelium, Offertoria, Confractoria, and Transitoria. The "Manual" often also contains occasional services such as are now usually found in a Ritual.
- The "Antiphoner" is a Manual noted.
- The "Rituale" and "Pontificale" have contents similar to those of Roman books of the same name, though of course the early Manuscripts are less ample.
## Sacramentaries and missals.
The following are some of the most noted Manuscripts of the rite:
- The "Biasca Sacramentary"; Bibl. Ambros., A. 24, bis inf., | 8,938 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
late ninth or early tenth century. Described by Delisle, "Anc. Sacr.", LXXI, edited by Ceriani in his "Monumenta Sacra et Profana", VIII, the Ordinary is analyzed and the Canon given in full in Ceriani's "Notitia Lit. Ambr".
- The "Lodrino Sacramentary"; Bibl. Ambr., A. 24, inf., eleventh century. Delisle, "Anc. Sacr.", LXXII.
- The "Sacramentary of San Satiro", Milan; treasury of Milan Cathedral; eleventh century. Delisle, "Anc. Sacr.", LXXIII.
- Sacramentary; treasury of Milan Cathedral; eleventh century. Delisle, "Anc. Sacr.", LXXIV.
- The "Sacramentary of Armio", near the Lago Maggiore; treasury of Milan Cathedral; eleventh century. Delisle, 'Anc. Sacr.", LXXV.
- Sacramentary belonging | 8,939 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
to the Marchese Trotti; eleventh century. Delisle, "Anc. Sacr.", LXXVI.
- Sacramentary; Bibl. Ambros., CXX, sup., eleventh century. Delisle, "Anc. Sacr.", LXXVII.
- The "Bergamo Sacramentary"; library of Sant' Alessandro in Colonna, Bergamo; tenth or eleventh century. Published by the Benedictines of Solesmes, "Auctarium Solesmense" (to Migne's Patrologia), "Series Liturgica", I.
- Sacramentary; treasury of Monza Cathedral; tenth century. Delisle, "Anc. Sacr.", LXV.
- "Sacramentary of San Michele di Venegono inferiore" (near Varese); treasury of Monza Cathedral; eleventh century. Delisle, "Anc. Sacr.", LXVIII. These two of Monza Cathedral are more fully described in Frisi's "Memorie storiche | 8,940 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
di Monza", III,75-77, 82-84.
- "Missale Ambrosianum", of Bedero (near Luino); Bibl. Ambr., D., 87 inf.; twelfth century. Noted by Magistretti in "Della nuova edizione tipica del messale Ambrosiano".
## Antiphoner.
- Antiphoner: "Antiphonarium Ambrosianum"; British Museum, Add. Manuscripts, 34,209; twelfth century; published by the Benedictines of Solesmes, with a complete facsimile and 200 pages of introduction by Dom Paul Cagin, in "Paléographie musicale", V, VI.
## Manuals.
- "Manual of Lodrino;" Bibl. Ambr., SH. IV, 44; tenth or eleventh century. Imperfect. Described by Magistretti, "Mon. Vet. Lit. Amb.", II, 18.
- "Manuale Ambrosianum" belonging to the Marchese Trotti; tenth or eleventh | 8,941 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
century. Imperfect. Magistretti, "Mon. Vet. Lit. Amb.", II, 19.
- "Manuale Ambrosianum"; Bibl. Ambr., CIII, sup.; tenth or eleventh century. Imperfect. Magistretti, "Mon. Vet. Lit. Amb.", II, 20.
- "Manuale Ambrosianum"; from the Church of Cernusco (between Monza and Lecco); Bibl. Ambr., I, 55, sup.; eleventh century. Magistretti, "Mon. Vet. Lit. Amb.", II, 28.
- "Manuale Ambrosianum"; from the Church of San Vittore al Teatro, Milan; Bibl. Ambr., A, 1, inf.; twelfth century. Magistretti, "Mon. Vet. Lit. Amb.", II, 22.
- "Manuale Ambrosianum"; from the Church of Brivio (near the Lecco end of the Lake of Como); Bibl. Ambr., I, 27, sup.; twelfth century. Magistretti, "Mon. Vet. Lit. Amb.", | 8,942 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
II, 30.
## Rituals.
- "Liber Monachorum S. Ambrosii"; Bibl. Ambr., XCVI, sup.; eleventh century. Magistretti, "Mon. Vet. Lit. Amb.", II, 33, 79-93.
- "Rituale Ambrosianum", from the Church of S. Laurentiolus in Porta Vercellina, Milan; Sacrar. Metrop., H. 62; thirteenth century. Magistretti, "Mon. Vet. Lit. Amb.", II, 37, 143-171.
- Beroldus Novus"; Chapter Library, Milan; thirteenth century. Magistretti, "Mon. Vet. Lit. Amb.", 17, 94-142.
- "Asti Ritual"; Bibl, Mazarine, 525; tenth century. Described by Gastoué in "Rassegna Gregoriana", 1903. This, though from the old province of Milan, is not Ambrosian, but has bearings on the subject.
- Ceremonial: "Calendarium et Ordines Ecclesiæ Ambrosianæ"; | 8,943 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
Beroldus; Bibl, Ambr., I, 158, inf. twelfth century. Published by Magistretti, 1894.
## Pontificals.
- "Pontificale Mediolanensis Ecclesiæ"; Chapter Library, Milan; ninth century. Printed by Magistretti, "Mon. Vet. Lit. Amb.", I
- "Pontificale Mediolanensis Ecclesiæ"; Chapter Library, Milan; eleventh century. Magistretti, "Mon. Vet. Lit. Amb.", 1, 27.
- "Ordo Ambrosianus ad Consecrandam Ecclesiam et Altare;" Chapter Library, Lucca; eleventh century. Printed by Mercati, "Studi e testi" (of the Vatican Library), 7.
## Ambrosian service-books.
Some editions of the printed Ambrosian service-books:
- Missals: (Pre-Borromean) 1475, 1482, 1486, 1488, 1494, 1499, 1505, 1515, 1522, 1548, 1560; | 8,944 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
(St. Charles Borromeo) 1594; (F. Borromeo) 1609-18; (Monti) 1640; (Litta) 1669; (Fed. Visconti) 1692; (Archinti) 1712; (Pozzobonelli) 1751, 1768; (Fil. Visconti) 1795; (Gaisruck) 1831; (Ferrari) 1902.
- Breviaries: (Pre-Borromean) 1475, 1487, 1490, 1492, 1507, 1513, 1522, and many others; (St. Charles Borromeo), 1582, 1588; (Pozzobonelli) 1760; (Galsruck) 1841; (Romilli) 1857; (Ferrari) 1896, 1902. Rituals: n. d. circ., 1475 (a copy in Bodlwian), 1645, 1736, 1885.
- Psalters: 1486, 1555.
- Ceremonials: 1619, 1831.
- Lectionary: 1660
- Litanies: 1494, 1546, 1667.
The editions of the Missals, 1475, 1751, and 1902; Breviaries, 1582 and 1902; Ritual, 1645; both Psalters, both Ceremonials, | 8,945 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
the Lectionary, and Litanies are in the British Museum.
# English translations.
- "We Give You Thanks and Praise. The Ambrosian Eucharistic Prefaces." translated by Alan Griffiths, first published by The Canterbury Press, Norwich, (a publishing imprint of Hymn Ancient & Modern Limited, a registered charity) St. Mary's Woods, St. Mary Plain, Norwich, Norfolk. This is an English translation of the two hundred proper prefaces at present used with the Eucharistic prayers of the Ambrosian Rite.
- "The Revised Divine Liturgy According to Our Holy Father Ambrose of Milan (Vols 1 and 2)." by Bishop Michael Scotto-Daniello and published by Createspace/Amazon. This is a Missalette and a book of Prefaces | 8,946 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
for the Ambrosian Rite.
- The Divine Liturgy of St. Ambrose, as authorized by the Russian Orthodox Church Outside of Russia.
# See also.
- Ambrosians
- Rite of the Nivola
# References.
- A. Ratti / M. Magistretti, Missale Ambrosianum Duplex, Mediolani 1913
- Missale Ambrosianum iuxta ritum Sanctae Ecclesiae Mediolanensis, ex decreto Sacrosancto OEcumenici Concilii Vaticani II instauratum, auctoritate Ioannis Colombo Sanctae Romanae Ecclesiae Presbyter Cardinalis Archiepiscopi Mediolanensis promulgatum, Mediolani 1981
- Messale Ambrosiano secondo il rito della santa Chiese di Milano. Riformato a norma dei decreti del Concilio Vaticano II. Promulgato dal Signor Cardinale Giovanno Colombo, | 8,947 |
343240 | Ambrosian Rite | https://en.wikipedia.org/w/index.php?title=Ambrosian%20Rite | Ambrosian Rite
cclesiae Presbyter Cardinalis Archiepiscopi Mediolanensis promulgatum, Mediolani 1981
- Messale Ambrosiano secondo il rito della santa Chiese di Milano. Riformato a norma dei decreti del Concilio Vaticano II. Promulgato dal Signor Cardinale Giovanno Colombo, arcivescovo di Milano, Milano 1976
- The Revised Divine Liturgy According to Our Holy Father Ambrose of Milan, Volume I.(2014) Createspace/Amazon
- The Revised Divine Liturgy According to Our Holy Father Ambrose of Milan, Volume II. (2014) Createspace/Amazon
- Attribution
# External links.
- Catholic Encyclopedia article
- Ambrosian Rite resources
- The Ambrosian Rite
- Ordinary of the Mass; English Translation published in 1909 | 8,948 |
343252 | Cape Henry Memorial | https://en.wikipedia.org/w/index.php?title=Cape%20Henry%20Memorial | Cape Henry Memorial
Cape Henry Memorial
The Cape Henry Memorial commemorates the first landfall at Cape Henry, in Virginia Beach, Virginia, of colonists bound for the Jamestown settlement. After landing on April 26, 1607, they explored the area, named the cape, and set up a cross before proceeding up the James River. A stone cross, set up in 1935 by the Daughters of the American Colonists, stands in the quarter-acre site. The memorial marks the First Landing, the very beginning of what would become British North America and subsequently Anglo Canada and the United States of America.
The Memorial also overlooks the scene of the Battle of the Virginia Capes, in which the French navy prevented the British from reinforcing | 8,949 |
343252 | Cape Henry Memorial | https://en.wikipedia.org/w/index.php?title=Cape%20Henry%20Memorial | Cape Henry Memorial
ng General Cornwallis, and led to the Franco-American victory at Yorktown. A statue of Admiral Comte de Grasse and a granite memorial honor those who fought in the battle.
Although not memorialized at the park, this was also the location of the earlier smaller naval Battle of Cape Henry in which British and French naval squadrons fought in 1781.
The Cape Henry Memorial is within Joint Expeditionary Base East, but is an isolated unit of Colonial National Historical Park. A national park passport stamp for the Memorial can be obtained at the adjacent Old Cape Henry Light (not formally part of the Memorial).
# External links.
- Official NPS website: Cape Henry Memorial
- Cape Henry History | 8,950 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
Internet2
Internet2 is a not-for-profit United States computer networking consortium led by members from the research and education communities, industry, and government. The Internet2 consortium administrative headquarters are located in Ann Arbor, Michigan, with offices in Washington, D.C. and Emeryville, California.
As of November 2013, Internet2 has over 500 members including 251 institutions of higher education, 9 partners and 76 members from industry, over 100 research and education networks or connector organizations, and 67 affiliate members.
Internet2 operates the Internet2 Network, an Internet Protocol network using optical fiber that delivers network services for research and education, | 8,951 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
and provides a secure network testing and research environment. In late 2007, Internet2 began operating its newest dynamic circuit network, the Internet2 DCN, an advanced technology that allows user-based allocation of data circuits over the fiber-optic network.
The Internet2 Network, through its regional network and connector members, connects over 60,000 U.S. educational, research, government and "community anchor" institutions, from primary and secondary schools to community colleges and universities, public libraries and museums to health care organizations.
The Internet2 community develops and deploys network technologies for the future of the Internet. These technologies include large-scale | 8,952 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
network performance measurement and management tools, secure identity and access management tools and capabilities such as scheduling high-bandwidth, high-performance circuits.
Internet2 members serve on several advisory councils, collaborate in a variety of working groups and special interest groups, gather at spring and fall member meetings, and are encouraged to participate in the strategic planning process.
# History.
As the Internet gained in public recognition and popularity, universities were among the first institutions to outgrow the Internet's bandwidth limitations because of the data transfer requirements faced by academic researchers who needed to collaborate with their colleagues. | 8,953 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
Some universities wanted to support high-performance applications like data mining, medical imaging and particle physics. This resulted in the creation of the very-high-performance Backbone Network Service, or vBNS, developed in 1995 by the National Science Foundation (NSF) and MCI for supercomputers at educational institutions. After the expiration of the NSF agreement, vBNS largely transitioned to providing service to the government. As a result, the research and education community founded Internet2 to serve its networking needs.
The Internet2 Project was originally established by 34 university researchers in 1996 under the auspices of EDUCOM (later EDUCAUSE), and was formally organized | 8,954 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
as the not-for-profit University Corporation for Advanced Internet Development (UCAID) in 1997. It later changed its name to Internet2. Internet2 is a registered trademark.
The Internet2 community, in partnership with Qwest, built the first Internet2 Network, called Abilene, in 1998 and was a prime investor in the National LambdaRail (NLR) project.
During 2004–2006, Internet2 and NLR held extensive discussions regarding a possible merger. Those talks paused in spring, 2006, resumed in March, 2007, but eventually ceased in the fall of 2007, due to unresolved differences.
In 2006, Internet2 announced a partnership with Level 3 Communications to launch a brand new nationwide network, boosting | 8,955 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
its capacity from 10 Gbit/s to 100 Gbit/s. In October, 2007, Internet2 officially retired Abilene and now refers to its new, higher capacity network as the Internet2 Network.
In 2010, Internet2 received a $62.5 million American Recovery and Reinvestment ACT grant, which allowed Internet2 to put in place a long term IRU for fiber and upgrade the network with its own DWDM optical network system. Ciena later announced that this was the first 100G nationwide optical network. The upgrade to the new optical system was completed in December 2012.
# Objectives.
Internet2 provides the U.S. research and education community with a network that satisfies their bandwidth-intensive requirements. The network | 8,956 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
itself is a dynamic, robust and cost-effective hybrid optical and packet network. It furnishes a 100 Gbit/s network backbone to more than 210 U.S. educational institutions, 70 corporations and 45 non-profit and government agencies.
The objectives of the Internet2 consortium are:
- Developing and maintaining a leading-edge network.
- Fully exploiting the capabilities of broadband connections through the use of new-generation applications.
- Transferring new network services and applications to all levels of educational use, and eventually the broader Internet community.
The uses of the network span from collaborative applications, distributed research experiments, grid-based data analysis | 8,957 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
to social networking. Some of these applications are in varying levels of commercialization, such as IPv6, open-source middleware for secure network access, Layer 2 VPNs and dynamic circuit networks.
# Achievements.
These technologies and their organizational counterparts were not only created to make a faster alternative to the Internet. Many fields have been able to use the Abilene network to foster creativity, research, and development in a way that was not previously possible. Users of poor quality libraries can now download not only text but sound recordings, animations, videos, and other resources, which would be otherwise unavailable. Another application is the robust video conferencing | 8,958 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
now available to Internet2 participants. Neurosurgeons can now video conference with other experts in the field during an operation in a high resolution format with no apparent time lag.
# Application awards.
The "Internet2 Driving Exemplary Applications" (IDEA) award (not to be confused with IDEA awards) was first announced by Internet2 in 2006 as a way of recognizing those who create and use advanced network applications at their best. The judging is conducted by many universities and based upon the following criteria:
- Magnitude of the positive impact of the application for its (current) users
- Technical merit of the application.
- Breadth of impact, as indicated by current user base | 8,959 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
and likelihood of broader adoption by its full natural community of potential users
Winners of the award are announced each year at the Spring member meeting:
2006,
2007,
2008.
# Further reading.
- Barnes, Christopher, and Terresa E. Jackson . "INTERNET2: The Backbone of the Future". Brooks Air Force Base, Tex.: Air Force Research Laboratory, 2002. http://handle.dtic.mil/100.2/ADA406627 (9 February 2007).
- Matlis, Jan. "Internet2." Computerworld, 28 August 2006, 30.
- Moschovitis, Christos, Hilary Poole, Tami Schuyler, and Theresa M. Senft. "History of the Internet: A Chronology, 1843 to the Present". Santa Barbara, Cal.: ABC-CLIO, 1999.
- Van Houweling, Douglas and Ted Hanss, "Internet2: | 8,960 |
343251 | Internet2 | https://en.wikipedia.org/w/index.php?title=Internet2 | Internet2
y Poole, Tami Schuyler, and Theresa M. Senft. "History of the Internet: A Chronology, 1843 to the Present". Santa Barbara, Cal.: ABC-CLIO, 1999.
- Van Houweling, Douglas and Ted Hanss, "Internet2: The Promise of Truly Advanced Broadband," in The Broadband Explosion, R. Austin and S. Bradley, Editors, Harvard Business School Press, 2005.
# External links.
- Internet2's homepage
- Internetnews.com: Scientists Set Internet2 Speed Record
- Internet2 FAQs, from Qwest
- Internet2 Talk:The Development of the Internet, Implications for our Future, by Douglas E Van Houweling PhD, President and CEO of Internet2, Feb 4th, 2009 at the University of California Santa Cruz, Santa Cruz, California USA | 8,961 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
Junkanoo
Junkanoo (or Jonkonnu) is a street parade with music, dance, and costumes of Akan origin in many islands across the English speaking Caribbean every Boxing Day (December 26) and New Year's Day (January 1), the same as "Kakamotobi" or the Fancy Dress Festival of Ghana. There are also Junkanoo parades in Miami in June and Key West in October, where local black populations have their roots in the Caribbean. In addition to being a culture dance for the Garifuna people, this type of dancing is also performed in The Bahamas on Independence day and other historical holidays.
Dances are choreographed to the beat of goatskin drums and cowbells.
# History.
The festival may have originated | 8,962 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
several centuries ago, when enslaved descendants of Africans on plantations in The Bahamas celebrated holidays granted around Christmas time with dance, music, and costumes. After emancipation the tradition continued and junkanoo evolved from simple origins to a formal, organised parade with intricate costumes, themed music and official prizes within various categories.
The origin of the word "junkanoo" is disputed. Theories include that it is named after a folk hero named John Canoe or that it is derived from the French "gens inconnus" (unknown people) as masks are worn by the revelers. Douglas Chambers, professor of African studies at the University of Southern Mississippi, suggests a possible | 8,963 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
Igbo origin from the Igbo yam deity "Njoku Ji" referencing festivities in time for the new yam festival. Chambers also suggests a link with the Igbo "okonko" masking tradition of southern Igboland which feature horned maskers and other masked characters in similar style to jonkonnu masks.
Similarities with the Yoruba Egungun festivals have also been identified. However, an Akan origin is more likely because the celebration of the Fancy Dress Festivals/Masquerades are the same Christmas week(Dec 25- Jan 1st) and also John Canoe was in fact an existing king and hero that ruled Axim, Ghana before 1720, the same year the John Canoe festival was created in the Caribbean.
According to Edward Long, | 8,964 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
an 18th-century Jamaican slave owner/historian, the John Canoe festival was created in Jamaica and the Caribbean by enslaved Akans who backed the man known as John Canoe. John Canoe, from Axim, Ghana, was an Akan from the Ahanta. He was a soldier for the Germans, until one day he turned his back on them for his Ahanta people and sided with Nzima and Ashanti troops, in order to take the area from the Germans and other Europeans. The news of his victory reached Jamaica and he has been celebrated ever since that Christmas of 1708 when he first defeated Prussic forces for Axim. Twenty years later his stronghold was broken by neighbouring Fante forces aided by the military might of the British and | 8,965 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
Ahanta, Nzima and Ashanti captives were taken to Jamaica as prisoners of war. The festival itself included motifs from battles typical of Akan fashion. The Ashanti swordsman became the "horned headed man"; the Ashanti commander became "Pitchy patchy" who also wears a battledress with what would resemble charms, referred to as a "Batakari".
# Description.
Many of the colonies Jonkonnu was prominent, Bahamas, Jamaica (as Jankunu), Virginia celebrated Jonkonnu.
Historian Stephen Nissenbaum described the festival as it was performed in 19th-century North Carolina:
Essentially, it involved a band of black men—generally young—who dressed themselves in ornate and often bizarre costumes. Each band | 8,966 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
was led by a man who was variously dressed in animal horns, elaborate rags, female disguise, whiteface (and wearing a gentleman's wig!), or simply his "Sunday-go-to-meeting-suit." Accompanied by music, the band marched along the roads from plantation to plantation, town to town, accosting whites along the way and sometimes even entering their houses. In the process the men performed elaborate and (to white observers) grotesque dances that were probably of African origin. And in return for this performance they always demanded money (the leader generally carried "a small bowl or tin cup" for this purpose), though whiskey was an acceptable substitute.
# Popular culture.
The Junkanoo parade has | 8,967 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
featured in movies including the James Bond film "Thunderball" (erroneously described as a local Mardi Gras-type festival), "After the Sunset" and "Jaws The Revenge", as well as in the season one episode "Calderone's Return (Part II)" of the 1984 television series "Miami Vice", taking place on the fictitious island of St. Andrews.
In the television show "Top Chef: Allstars" Season 8, episode 13, "", the contestants danced at the Junkanoo parade, learned about its history and competed to make the best dish for the Junkanoo King.
# See also.
- Carnival
- Pitchy patchy
- John Canoe, the 1708 king of Axim, after whom the practice may have been named
# Sources.
- Bethel, Clement. "Junkanoo: | 8,968 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
Festival of the Bahamas". Macmillan Caribbean, 1992.
- Nissenbaum, Stephen. "The Battle for Christmas". New York: Vintage Books, 1997.
- Wisdom, Keith Gordon. Bahamian Junkanoo: An Act in a Modern Social Drama (Dissertation)
- Wood, Vivian Nina Michelle. Rushin' hard and runnin' hot: Experiencing the music of the Junkanoo Parade in Nassau, Bahamas (Dissertation)
# External links.
- https://web.archive.org/web/20160105052613/http://www.saxonsjunkanoo.org/
- http://www.ancestraltravels.com
- http://www.bahamaslife.com
- http://www.coloursbahamas.com
- https://web.archive.org/web/20080320111103/http://junkanoopaparazzi.com/
- http://www.shidor.com
- https://www.fest300.com/festivals/junkanoo-parade
- | 8,969 |
343250 | Junkanoo | https://en.wikipedia.org/w/index.php?title=Junkanoo | Junkanoo
Nissenbaum, Stephen. "The Battle for Christmas". New York: Vintage Books, 1997.
- Wisdom, Keith Gordon. Bahamian Junkanoo: An Act in a Modern Social Drama (Dissertation)
- Wood, Vivian Nina Michelle. Rushin' hard and runnin' hot: Experiencing the music of the Junkanoo Parade in Nassau, Bahamas (Dissertation)
# External links.
- https://web.archive.org/web/20160105052613/http://www.saxonsjunkanoo.org/
- http://www.ancestraltravels.com
- http://www.bahamaslife.com
- http://www.coloursbahamas.com
- https://web.archive.org/web/20080320111103/http://junkanoopaparazzi.com/
- http://www.shidor.com
- https://www.fest300.com/festivals/junkanoo-parade
- http://www.bahamas.com/whatisjunkanoo | 8,970 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
1921 Canadian federal election
The Canadian federal election of 1921 was held on December 6, 1921, to elect members of the House of Commons of Canada of the 14th Parliament of Canada. The Union government that had governed Canada through the First World War was defeated, and replaced by a Liberal government under the young leader William Lyon Mackenzie King. A new third party, the Progressive Party, won the second most seats in the election.
Since the 1911 election, the country had been governed by the Conservatives, first under the leadership of Prime Minister Robert Borden and then under Prime Minister Arthur Meighen. During the war, the Conservatives had united with the pro-conscription | 8,971 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
Liberal-Unionists and formed a Union government. A number of Members of Parliament (MPs), mostly Quebecers, stayed loyal to Sir Wilfrid Laurier, however, and they maintained their independence. When Laurier died, he was replaced as leader by the Ontarian Mackenzie King. After the 1919 federal budget, a number of western unionist MPs, who were former Liberals, left the Union government in protest against high tariffs on farm products imposed by the budget. Led by Thomas Alexander Crerar, the group became known as the Progressive Party. Also running were a number of Labour advocates, foremost amongst them J. S. Woodsworth of Winnipeg, who had organized their political movement after the Winnipeg | 8,972 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
general strike of 1919. Meighen had played a key role in violently suppressing the strikers and this earned him the animosity of organized labour.
Meighen attempted to make the "Unionist" party a permanent alliance of Tories and Liberals by renaming it the National Liberal and Conservative Party, but the name change failed, and most Unionist Liberals either returned to the Liberal fold or joined the new Progressive Party. Besides the labour strife and farm tariffs in the Prairie provinces, the Conscription Crisis of 1917 had a lasting effect on Tory fortunes by making the party virtually unelectable in Quebec.
The election was the first in which the majority of Canadian women were allowed | 8,973 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
to vote, thanks to reforms passed by the Conservatives. Five women also ran for office. Agnes Macphail of the Progressive Party was elected as the first woman MP in Canada.
Parliament was split three ways by this election. King's Liberals won a majority government of just one seat but won all of Quebec, much of the Maritime Provinces, and a good portion of Ontario.
The Progressive Party, including the United Farmers of Alberta (UFA), won the second largest number of seats, dominating the West, and winning almost a third of the seats in Ontario. Liberal and Conservative candidates were shut out in Alberta, with 10 UFA and two Labour candidates taking the province's 12 federal seats. The party | 8,974 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
won only one seat east of Ontario, however. Despite winning the second most seats, it declined to form the official opposition. It would be the only Canadian federal election before 1993 in which a party other than the Liberals or the (Progressive) Conservatives won the second most seats.
The Conservatives lost the most seats up to that time of any governing party at the federal level. They won fewer seats than the Progressives (despite having more popular votes) but wound up forming the official opposition. The Conservatives won much of Ontario and had some support in the Maritimes and British Columbia but won no seats in the Prairies or in Quebec.
Three Independent Labour MPs were elected: | 8,975 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
J. S. Woodsworth won his seat largely from his role in the 1919 Winnipeg general strike, and William Irvine and Joseph Tweed Shaw were elected in Calgary.
# Majority or minority?
The government that King formed in the parliament resulting from this election was Canada's first minority government. Although King's party won a slim majority of seats at the election, resignations changed the parliament from a small majority to minority.
The Liberal Party lost two by-elections to Conservative candidates, but had gained two seats from Progressives who crossed the floor, so its majority was not affected by these losses. From November 25, 1924, to the dissolution of parliament, it held a two-seat | 8,976 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
majority because of its victory in a by-election in a seat that had been held by the Conservatives.
The Progressive caucus was less united than the Liberals or Conservatives, due to the formation of the Ginger Group and the semi-autonomous United Farmers of Alberta group. The Farmer MPs had promised among other things that they would reject the traditional Parliamentary traditions such as that of bending to the will of the party leader and whip. Many Progressives argued that an MP should be able to vote against the party line so long as the vote was in accordance to his constituents' wishes. As a result, King always found enough Progressive MPs who were willing to back him on crucial votes | 8,977 |
343249 | 1921 Canadian federal election | https://en.wikipedia.org/w/index.php?title=1921%20Canadian%20federal%20election | 1921 Canadian federal election
of bending to the will of the party leader and whip. Many Progressives argued that an MP should be able to vote against the party line so long as the vote was in accordance to his constituents' wishes. As a result, King always found enough Progressive MPs who were willing to back him on crucial votes and generally had a working majority, until after four years his government was brought down by an adverse vote due to a moment of confusion.
# National results.
Note:
* not applicable - the party was not recognized in the previous election
# See also.
- List of Canadian federal general elections
- List of political parties in Canada
- 11th Canadian Parliament
- 14th Canadian Parliament | 8,978 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
Congress of Gniezno
The Congress of Gniezno (, or "Gnesener Übereinkunft") was an amical meeting between the Polish Duke Bolesław I the Brave and Emperor Otto III, which took place at Gniezno on 11 March 1000. Scholars disagree over the details of the decisions made at the convention, especially whether the ruler of Poland was pledged the king's crown or not.
# Background.
After his death in 997 during a mission among the pagan Prussian tribes, Bishop Adalbert of Prague was quickly canonized by the common effort of Duke Bolesław I and Emperor Otto III. Thus, Adalbert became the first Slavic bishop to become a saint. His body, bought back by Bolesław from the Prussians for its weight in gold, | 8,979 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
was put into a tomb at Gniezno Cathedral, which became the ecclesiastical center of Poland.
According to the chronicles of Thietmar of Merseburg, Otto III, who had been a friend and pupil of Adalbert, committed to a pilgrimage from Italy to St. Adalbert's tomb in Gniezno; in his attempt to extend the influence of Christianity in Eastern Europe, and to renew the Holy Roman Empire based on a federal concept (""renovatio Imperii Romanorum"") with the Polish and Hungarian duchies upgraded to eastern "federati" of the empire. As part of this policy he also invested Grand Prince Stephen I of Hungary with the king's crown (the Crown of Saint Stephen).
The Polish Piast dynasty under Mieszko I had | 8,980 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
extended their domains beyond the Oder river, where their claims to power collided with the interests of the Saxon margrave Gero. After his defeat by Gero's troops in 963, Mieszko I decided to come to terms with Emperor Otto I and agreed to pay tribute for this part of his lands. In turn he gained the title of "amicus imperatoris" ("Friend of the Emperor") and the acknowledgment of his position as a "Dux" of Poland. He continued his policy of convergence with the Empire by marrying Oda, the daughter of the Saxon margrave Dietrich of Haldensleben, in 978 and by marrying his son Bolesław I to a daughter of Margrave Rikdag of Meissen. As a precaution however, shortly before his death in 992 he | 8,981 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
placed his realm (Civitas Schinesghe) under the protection of Pope John XV according to the "dagome iudex" regest.
When his son Bolesław succeeded him, Poland remained an ally of the Empire in the campaigns against the Polabian Lutici tribes. Emperor Otto II, father of Otto III, died at age 28 in 983 and his widow Theophanu and grandmother reigned for the child-king Otto III. In 996 Otto III was crowned as Holy Roman Emperor at Rome. By the time of the congress at Gniezno in 1000 AD, he was 20 years old.
# The act.
On the pilgrimage to Gniezno, Emperor Otto III was received by Bolesław at the Polish border on the Bóbr river near Małomice. Bishop Unger of Poznań escorted him to Gniezno. Between | 8,982 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
the 7th and 15th of March Otto invested Bolesław with the titles "frater et cooperator Imperii" ("Brother and Partner of the Empire") and "populi Romani amicus et socius" as rendered in the 1115 "Gesta principum Polonorum" by the Kraków chronicler Gallus Anonymus, the first author of Polish history. Whether the act implemented an elevation of Bolesław to the status of "king" has not been conclusively established. In any case, Bolesław had himself crowned King of Poland at Gniezno Cathedral in 1025.
On the same visit, Otto III raised Gniezno to the rank of an archbishopric. Three new dioceses subordinate to Gniezno were created: the Bishopric of Kraków (assigned to Bishop Poppo), the Bishopric | 8,983 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
of Wrocław (assigned to Bishop Jan) and the Bishopric of Kołobrzeg in Pomerania (assigned to bishop Reinbern). St. Adalbert's brother Radzim Gaudenty became the first archbishop of Gniezno. Otto III gave Bolesław a replica of his Holy Lance, part of the Imperial Regalia, and Bolesław presented the Emperor with a relic, an arm of St. Adalbert in exchange.
The status of the Bishopric of Poznań of Bishop Unger, whose diocese had also comprised Gniezno before and who had not supported the creation of a separate archdiocese in Gniezno, is also subject to historical debate. One view holds that it stayed independent and with Unger as a missionary bishop directly subordinate to the pope while another | 8,984 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
one holds that it was attached to the Archbishopric of Magdeburg, the nearest German ecclesiastical province. However, generally, the congress is seen as having established complete ecclesiastical independence of the Polish church from Magdeburg.
Bolesław subsequently accompanied Otto III on his way back to Germany. Both proceeded to the grave of Charlemagne at Aachen Cathedral, where Bolesław received Charlemagne's throne as a gift. Both arranged the betrothal of Bolesław's son Mieszko II Lambert with the Emperor's niece Richeza of Lotharingia.
# Aftermath.
Due to Otto's early death in 1002, his "renovatio" policies were not fully realized. King Henry II, Otto's successor, changed the empire's | 8,985 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
policies. Bolesław supported Henry's rival, Margrave Eckard I of Meissen, expanded the Polish realm into the March of Lusatia and the Milceni lands, and also took the Bohemian throne at Prague, interfering with Henry's interests. During a meeting with Henry II in Merseburg, Bolesław was attacked by Henry's men and narrowly escaped with his life. As a consequence, the excellent relations between the Empire and Poland marked by the Congress of Gniezno turned into a state of hostility that soon emerged into a German-Polish War which finally ended with the 1018 Peace of Bautzen.
It wasn't until Henry's death in 1024, that Bolesław was able to acquire the papal consent for his coronation as Polish | 8,986 |
343248 | Congress of Gniezno | https://en.wikipedia.org/w/index.php?title=Congress%20of%20Gniezno | Congress of Gniezno
he papal consent for his coronation as Polish king. The Pomeranian diocese of Kołobrzeg, founded as a consequence of the Congress of Gniezno, was overthrown by a pagan resurgence of the Pomeranians around 1007, and bishop Reinbern was forced to return to Boleslaw's court.
The creation of the separate Archdiocese of Gniezno, as directly subordinate to the Holy see rather than a German archdiocese, kept Poland independent from the Holy Roman Empire throughout the Middle Ages. Around 1075 the Bishopric of Poznań became a suffragan diocese of Gniezno. The archdiocese then controlled the whole Piast realm, as confirmed by the papal Bull of Gniezno in 1136.
# See also.
- German–Polish relations | 8,987 |
343257 | List of craters on Mars: A–G | https://en.wikipedia.org/w/index.php?title=List%20of%20craters%20on%20Mars:%20A–G | List of craters on Mars: A–G
List of craters on Mars: A–G
This is a partial list of craters on Mars. There are hundreds of thousands of impact craters on Mars, but only some of them have names. This list here only contains named Martian craters starting with the letter A – G "(see also lists for and )".
Large Martian craters (greater than 60 kilometers in diameter) are named after famous scientists and science fiction authors; smaller ones (less than 60 km in diameter) get their names from towns on Earth. Craters cannot be named for living people, and small crater names are not intended to be commemorative – that is, a small crater isn't actually named after a specific town on Earth, but rather its name comes at random | 8,988 |
343257 | List of craters on Mars: A–G | https://en.wikipedia.org/w/index.php?title=List%20of%20craters%20on%20Mars:%20A–G | List of craters on Mars: A–G
sts and science fiction authors; smaller ones (less than 60 km in diameter) get their names from towns on Earth. Craters cannot be named for living people, and small crater names are not intended to be commemorative – that is, a small crater isn't actually named after a specific town on Earth, but rather its name comes at random from a pool of terrestrial place names, with some exceptions made for craters near landing sites. Latitude and longitude are given as planetographic coordinates with west longitude.
# See also.
- List of catenae on Mars
- List of craters on Mars
- List of mountains on Mars
# External links.
- USGS: Martian system nomenclature
- USGS: Mars Nomenclature: Craters | 8,989 |
343260 | Claim Jumper | https://en.wikipedia.org/w/index.php?title=Claim%20Jumper | Claim Jumper
Claim Jumper
Claim Jumper Restaurant and Saloon is an American restaurant chain with more than 30 locations. The company is based in Houston, Texas.
# History.
Restaurateur Craig Nickoloff opened the first Claim Jumper in Los Alamitos, California, on September 27, 1977. The original restaurant had a large menu and an atmosphere inspired by California's Gold Rush of 1849.
## Acquisition by Landry’s, Inc..
In September 2010, the chain filed for bankruptcy and was slated to be auctioned off. In October 2010, Landry's, Inc. acquired Claim Jumper, with a bid of $76.6 million. Landry's President/CEO Tilman J. Fertitta relocated the company's headquarters from Irvine, California, to Landry's corporate | 8,990 |
343260 | Claim Jumper | https://en.wikipedia.org/w/index.php?title=Claim%20Jumper | Claim Jumper
than 30 locations. The company is based in Houston, Texas.
# History.
Restaurateur Craig Nickoloff opened the first Claim Jumper in Los Alamitos, California, on September 27, 1977. The original restaurant had a large menu and an atmosphere inspired by California's Gold Rush of 1849.
## Acquisition by Landry’s, Inc..
In September 2010, the chain filed for bankruptcy and was slated to be auctioned off. In October 2010, Landry's, Inc. acquired Claim Jumper, with a bid of $76.6 million. Landry's President/CEO Tilman J. Fertitta relocated the company's headquarters from Irvine, California, to Landry's corporate headquarters in the Uptown area of Houston.
# External links.
- Official website | 8,991 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
Tzvetan Todorov
Tzvetan Todorov (; ; ; March 1, 1939 – February 7, 2017) was a Bulgarian-French historian, philosopher, structuralist literary critic, sociologist and essayist and geologist. He was the author of many books and essays, which have had a significant influence in anthropology, sociology, semiotics, literary theory, intellectual history and culture theory.
# Early life.
Tzvetan Todorov was born on March 1, 1939, in Sofia, Bulgaria. He earned an M.A. in philology at the University of Sofia in 1963. He enrolled at the University of Paris to do his doctorat de troisième cycle (equivalent to the Ph.D.) in 1966 and his doctorat ès lettres in 1970.
# Career.
Todorov was appointed to | 8,992 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
his post as a director of research at the French Centre Nationale de la Recherche Scientifique in 1968. In 1970, he helped to found the journal "Poétique", of which he remained one of the managing editors until 1979. With structuralist literary critic Gérard Genette, he edited the "Collection Poétique", the series of books on literary theory published by Éditions de Seuil, until 1987. He was a visiting professor at several universities in the US, including Harvard, Yale, Columbia and the University of California, Berkeley.
Todorov published a total of 39 books, including "The Poetics of Prose" (1971), "Introduction to Poetics" (1981), "The Conquest of America" (1982), "Mikhail Bakhtin: The | 8,993 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
Dialogical Principle" (1984), "Facing the Extreme: Moral Life in the Concentration Camps" (1991), "On Human Diversity" (1993), "A French Tragedy: Scenes of Civil War, Summer 1944" (1994), "Voices from the Gulag: Life and Death in Communist Bulgaria" (1999), "Hope and Memory" (2000), "Imperfect Garden: The Legacy of Humanism" (2002), "In Defence of the Enlightenment" (2009), "Memory as a Remedy for Evil" (2010), "The Totalitarian Experience" (2011), "The Inner Enemies of Democracy" (2014) and "Insoumis" (2015). Todorov's historical interests have focused on such crucial issues as the conquest of The Americas and the Nazi and Stalinist concentration camps.
Todorov's greatest contribution to literary | 8,994 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
theory was his definition, in "Introduction à la littérature fantastique" (1970), of the Fantastic, the fantastic uncanny, and the fantastic marvelous. Todorov defines the fantastic as being any event that happens in our world that seems to be supernatural. Upon the occurrence of the event, we must decide if the event was an illusion or whether it is real and has actually taken place. Todorov uses Alvaro from Jacques Cazotte's "Le Diable amoureux" as an example of a fantastic event. Alvaro must decide whether the woman he is in love with is truly a woman or if she is the devil.
Upon choosing whether the event was real or imaginary, Todorov says that we enter into the genres of uncanny and marvelous. | 8,995 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
In the fantastic uncanny, the event that occurs is actually an illusion of some sort. The "laws of reality" remain intact and also provide a rational explanation for the fantastic event. Todorov gives examples of dreams, drugs, illusions of the senses, madness, etc. as things that could explain a fantastic/supernatural event. In the fantastic marvelous, the supernatural event that occurs has actually taken place and therefore the "laws of reality" have to be changed to explain the event. Only if the implied reader cannot opt for one or the other possibility is the text purely fantastic.
Aside from his work in literary theory, Todorov has also published studies of philosophy. He wrote "Frail | 8,996 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
Happiness" about the writings of Jean-Jacques Rousseau. He focuses on Rousseau's ideas of attaining human happiness and how we can live in 'modern' times.
In one of his major works, "Facing the Extreme", Todorov asks whether it is true the Nazi concentration camps and the Soviet gulags revealed that in extreme situations "all traces of moral life evaporate as men become beasts locked in a merciless struggle for survival" (31–46). That opinion is commonplace of popularized accounts of the camps, and also appears in accounts of survivors themselves. Primo Levi, quoted in Todorov, writes that camp life is a "continuous war of everyone against everyone." To survive, all dignity and conscience had | 8,997 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
to be sacrificed and everyone is alone. Reports from gulag survivors are similar. However, in his reading of actual survivor testimonies, Todorov says the picture is not that bleak, that there are many examples of inmates helping each other and showing compassion in human relationships despite the inhumane conditions and terror. Survivors point out that survival always depended on the help of others. He concludes that life in the camps and gulag did not follow the law of the jungle and that the counter-examples are numerous, even in Levi's work.
Todorov's honors include the CNRS Bronze Medal, the Charles Lévêque Prize of the Académie des sciences morales et politiques and the first Maugean | 8,998 |
343258 | Tzvetan Todorov | https://en.wikipedia.org/w/index.php?title=Tzvetan%20Todorov | Tzvetan Todorov
Prize of the Académie française and the Prince of Asturias Award for Social Sciences; he also is an Officer of the Ordre des Arts et des Lettres. He also received the Prince of Asturias Award for Social Sciences. In 2015, he was awarded the [Wayne C. Booth] Award for lifetime achievement in narrative studies by the International Society for the Study of Narrative.
# Personal life and death.
Todorov was married twice. His first wife was the scholar Martine van Woerkens and his second was Nancy Huston, with whom he had two children, until 2014. He died on February 7, 2017, at the age of 77. He is survived by a son, Boris, from the first marriage, and a daughter, Léa, and a son, Sacha, from the | 8,999 |
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