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In the attic above the richly sculptured frieze of soldiers are 30 shields engraved with the names of major French victories in the French Revolution and Napoleonic wars. The inside walls of the monument list the names of 660 people, among which are 558 French generals of the First French Empire; The names of those generals killed in battle are underlined. Also inscribed, on the shorter sides of the four supporting columns, are the names of the major French victories in the Napoleonic Wars. The battles that took place in the period between the departure of Napoleon from Elba to his final defeat at Waterloo are not included.
For four years from 1882 to 1886, a monumental sculpture by Alexandre Falguière topped the arch. Titled "Le triomphe de la Révolution" ("The Triumph of the Revolution"), it depicted a chariot drawn by horses preparing "to crush Anarchy and Despotism".
Inside the monument, a permanent exhibition, conceived by artist Maurice Benayoun and architect Christophe Girault, opened in February 2007.
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Tomb of the Unknown Soldier.
Beneath the Arc is the Tomb of the Unknown Soldier from World War I. Interred on Armistice Day 1920, an eternal flame burns in memory of the dead who were never identified (now in both world wars).
A ceremony is held at the Tomb of the Unknown Soldier every 11 November on the anniversary of the Armistice of 11 November 1918 signed by the Entente Powers and Germany in 1918. It was originally decided on 12 November 1919 to bury the unknown soldier's remains in the Panthéon, but a public letter-writing campaign led to the decision to bury him beneath the Arc de Triomphe. The coffin was put in the chapel on the first floor of the Arc on 10 November 1920, and put in its final resting place on 28 January 1921. The slab on top bears the inscription: "Ici repose un soldat français mort pour la Patrie, 1914–1918" ("Here rests a French soldier who died for the Fatherland, 1914–1918").
In 1961, U.S. President John F. Kennedy and First Lady Jacqueline Kennedy paid their respects at the Tomb of the Unknown Soldier, accompanied by President Charles de Gaulle. After the 1963 assassination of President Kennedy, Mrs. Kennedy remembered the eternal flame at the Arc de Triomphe and requested that an eternal flame be placed next to her husband's grave at Arlington National Cemetery in Virginia.
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Details.
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Access.
The "Arc de Triomphe" is accessible by the RER and Métro, with exit at the Charles de Gaulle–Étoile station. Because of heavy traffic on the roundabout of which the Arc is the centre, pedestrians use the two underpasses located at the "Champs-Élysées" and the "Avenue de la Grande Armée". A lift will take visitors almost to the top – to the attic, where a small museum contains large models of the Arc and tells its story from the time of its construction. Another 40 steps remain to climb to reach the top, the "terrasse", from where one can enjoy a panoramic view of Paris.
The location of the arc, as well as the Place de l'Étoile, is shared between three arrondissements, 16th (south and west), 17th (north), and 8th (east).
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Replicas.
While many structures around the world resemble the "Arc de Triomphe", some were actually inspired by it. Replicas that used its design as a model include the Rosedale World War I Memorial Arch in Kansas City, US (1924); the Arcul de Triumf in Bucharest, Romania (1936); the Arch of Triumph in Pyongyang, North Korea (1982); and a miniature version at the Paris Casino in Las Vegas, US (1999).
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ATM (disambiguation)
An automated teller machine (ATM) is an electronic device that performs financial transactions.
ATM or atm may also refer to:
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Amazonite
Amazonite, also known as amazonstone, is a green tectosilicate mineral, a variety of the potassium feldspar called microcline. Its chemical formula is KAlSi3O8, which is polymorphic to orthoclase.
Its name is taken from that of the Amazon River, from which green stones were formerly obtained, though it is unknown whether those stones were amazonite. Although it has been used for jewellery for well over three thousand years, as attested by archaeological finds in Middle and New Kingdom Egypt and Mesopotamia, no ancient or medieval authority mentions it. It was first described as a distinct mineral only in the 18th century.
Green and greenish-blue varieties of potassium feldspars that are predominantly triclinic are designated as amazonite. It has been described as a "beautiful crystallized variety of a bright verdigris-green" and as possessing a "lively green colour". It is occasionally cut and used as a gemstone.
Occurrence.
Amazonite is a mineral of limited occurrence. In Bronze Age Egypt, it was mined in the southern Eastern Desert at Gebel Migif. In early modern times, it was obtained almost exclusively from the area of Miass in the Ilmensky Mountains, southwest of Chelyabinsk, Russia, where it occurs in granitic rocks.
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Amazonite is now known to occur in various places around the world. Those places are, among others, as follows:
Australia:
China:
Libya:
Mongolia:
Ethiopia:
South Africa:
Sweden:
United States:
Color.
For many years, the source of amazonite's color was a mystery. Some people assumed the color was due to copper because copper compounds often have blue and green colors. A 1985 study suggests that the blue-green color results from quantities of lead and water in the feldspar. Subsequent 1998 theoretical studies by A. Julg expand on the potential role of aliovalent lead in the color of microcline.
Other studies suggest the colors are associated with the increasing content of lead, rubidium, and thallium ranging in amounts between 0.00X and 0.0X in the feldspars, with even extremely high contents of PbO, lead monoxide, (1% or more) known from the literature. A 2010 study also implicated the role of divalent iron in the green coloration. These studies and associated hypotheses indicate the complex nature of the color in amazonite; in other words, the color may be the aggregate effect of several mutually inclusive and necessary factors.
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Health.
A 2021 study by the German Institut für Edelsteinprüfung (EPI) found that the amount of lead that leaked from an sample of amazonite into an acidic solution simulating saliva exceeded European Union standard DIN EN 71-3:2013's recommended amount by five times. This experiment was to simulate a child swallowing amazonite, and could also apply to new alternative medicine practices such as inserting the mineral into oils or drinking water for days.
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Ambrosius Bosschaert
Ambrosius Bosschaert the Elder (18 January 1573 – 1621) was a Flemish-born Dutch still life painter and art dealer. He is recognised as one of the earliest painters who created floral still lifes as an independent genre. He founded a dynasty of painters who continued his style of floral and fruit painting and turned Middelburg into the leading centre for flower painting in the Dutch Republic.
Biography.
He was born in Antwerp, where he started his career, but he spent most of it in Middelburg (1587–1613), where he moved with his family because of the threat of religious persecution. He specialized in painting still lifes with flowers, which he signed with the monogram AB (the B in the A). At the age of twenty-one, he joined the city's Guild of Saint Luke and later became dean. Not long after, Bosschaert married and established himself as a leading figure in the fashionable floral painting genre.
He had three sons who all became flower painters: Ambrosius II, Johannes and Abraham. His brother-in-law Balthasar van der Ast also lived and worked in his workshop and accompanied him on his travels. Bosschaert later worked in Amsterdam (1614), Bergen op Zoom (1615–1616), Utrecht (1616–1619), and Breda (1619). In 1619 when he moved to Utrecht, his brother-in-law van der Ast entered the Utrecht Guild of St. Luke, where the renowned painter Abraham Bloemaert had just become dean. The painter Roelandt Savery (1576–1639) entered the St. Luke's guild in Utrecht at about the same time. Savery had considerable influence on the Bosschaert dynasty.
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After Bosschaert died in The Hague while on commission there for a flower piece, Balthasar van der Ast took over his workshop and pupils in Middelburg.
Style.
His bouquets were painted symmetrically and with scientific accuracy in small dimensions and normally on copper. They sometimes included symbolic and religious meanings. At the time of his death, Bosschaert was working on an important commission in the Hague. That piece is now in the collection in Stockholm.
Bosschaert was one of the first artists to specialize in flower still life painting as a stand-alone subject. He started a tradition of painting detailed flower bouquets, which typically included tulips and roses, and inspired the genre of Dutch flower painting. Thanks to the booming seventeenth-century Dutch art market, he became highly successful, as the inscription on one of his paintings attests. His works commanded high prices although he never achieved the level of prestige of Jan Brueghel the Elder, the Antwerp master who contributed to the floral genre.
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Legacy.
His sons and his pupil and brother-in-law, Balthasar van der Ast, were among those to uphold the Bosschaert dynasty which continued until the mid-17th century.
It may not be a coincidence that this trend coincided with a national obsession with exotic flowers which made flower portraits highly sought after.
Although he was highly in demand, he did not create many pieces because he was also employed as an art dealer.
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Anthroposophy
Anthroposophy is a spiritual new religious movement which was founded in the early 20th century by the esotericist Rudolf Steiner that postulates the existence of an objective, intellectually comprehensible spiritual world, accessible to human experience. Followers of anthroposophy aim to engage in spiritual discovery through a mode of thought independent of sensory experience. Though proponents claim to present their ideas in a manner that is verifiable by rational discourse and say that they seek precision and clarity comparable to that obtained by scientists investigating the physical world, many of these ideas have been termed pseudoscientific by experts in epistemology and debunkers of pseudoscience.
Anthroposophy has its roots in German idealism, Western and Eastern esoteric ideas, various religious traditions, and modern Theosophy. Steiner chose the term "anthroposophy" (from Greek ἄνθρωπος , 'human', and "σοφία sophia", 'wisdom') to emphasize his philosophy's humanistic orientation. He defined it as "a scientific exploration of the spiritual world", others have variously called it a "philosophy and cultural movement", a "spiritual movement", a "spiritual science", "a system of thought", "a speculative and oracular metaphysic", "system [...] replete with esoteric and occult mystifications", or "a spiritualist movement".
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Anthroposophical ideas have been applied in a range of fields including education (both in Waldorf schools and in the Camphill movement), environmental conservation and banking; with additional applications in agriculture, organizational development, the arts, and more.
The Anthroposophical Society is headquartered at the Goetheanum in Dornach, Switzerland. Anthroposophy's supporters include writers Saul Bellow, and Selma Lagerlöf, painters Piet Mondrian, Wassily Kandinsky and Hilma af Klint, filmmaker Andrei Tarkovsky, child psychiatrist Eva Frommer, music therapist Maria Schüppel, Romuva religious founder Vydūnas, and former president of Georgia Zviad Gamsakhurdia. While critics and proponents alike acknowledge Steiner's many anti-racist statements, "Steiner's collected works...contain pervasive internal contradictions and inconsistencies on racial and national questions."
The historian of religion Olav Hammer has termed anthroposophy "the most important esoteric society in European history". Many scientists, physicians, and philosophers, including Michael Shermer, Michael Ruse, Edzard Ernst, David Gorski, and Simon Singh have criticized anthroposophy's application in the areas of medicine, biology, agriculture, and education, considering it dangerous and pseudoscientific. Ideas of Steiner's that are unsupported or disproven by modern science include: racial evolution, clairvoyance (Steiner claimed he was clairvoyant), and the Atlantis myth.
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History.
The early work of the founder of anthroposophy, Rudolf Steiner, culminated in his "Philosophy of Freedom" (also translated as "The Philosophy of Spiritual Activity" and "Intuitive Thinking as a Spiritual Path"). Here, Steiner developed a concept of free will based on inner experiences, especially those that occur in the creative activity of independent thought. "Steiner was a moral individualist".
By the beginning of the twentieth century, Steiner's interests turned almost exclusively to spirituality. His work began to draw the attention of others interested in spiritual ideas; among these was the Theosophical Society. From 1900 on, thanks to the positive reception his ideas received from Theosophists, Steiner focused increasingly on his work with the Theosophical Society, becoming the secretary of its section in Germany in 1902. During his leadership, membership increased dramatically, from just a few individuals to sixty-nine lodges.
By 1907, a split between Steiner and the Theosophical Society became apparent. While the Society was oriented toward an Eastern and especially Indian approach, Steiner was trying to develop a path that embraced Christianity and natural science. The split became irrevocable when Annie Besant, then president of the Theosophical Society, presented the child Jiddu Krishnamurti as the reincarnated Christ. Steiner strongly objected and considered any comparison between Krishnamurti and Christ to be nonsense; many years later, Krishnamurti also repudiated the assertion. Steiner's continuing differences with Besant led him to separate from the Theosophical Society Adyar. He was subsequently followed by the great majority of the Theosophical Society's German members, as well as many members of other national sections.
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By this time, Steiner had reached considerable stature as a spiritual teacher and expert in the occult. He spoke about what he considered to be his direct experience of the Akashic Records (sometimes called the "Akasha Chronicle"), thought to be a spiritual chronicle of the history, pre-history, and future of the world and mankind. In a number of works, Steiner described a path of inner development he felt would let anyone attain comparable spiritual experiences. In Steiner's view, sound vision could be developed, in part, by practicing rigorous forms of ethical and cognitive self-discipline, concentration, and meditation. In particular, Steiner believed a person's spiritual development could occur only after a period of moral development.
In 1912, Steiner broke away from the "Theosophical Society" to found an independent group, which he named the "Anthroposophical Society." After World War I, members of the young society began applying Steiner's ideas to create cultural movements in areas such as traditional and special education, farming, and medicine.
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By 1923, a schism had formed between older members, focused on inner development, and younger members eager to become active in contemporary social transformations. In response, Steiner attempted to bridge the gap by establishing an overall School for "Spiritual Science". As a spiritual basis for the reborn movement, Steiner wrote a "Foundation Stone Meditation" which remains a central touchstone of anthroposophical ideas.
Steiner died just over a year later, in 1925. The Second World War temporarily hindered the anthroposophical movement in most of Continental Europe, as the Anthroposophical Society and most of its practical counter-cultural applications were banned by the Nazi government. Though at least one prominent member of the Nazi Party, Rudolf Hess, was a strong supporter of anthroposophy, very few anthroposophists belonged to the National Socialist Party. In reality, Steiner had both enemies and loyal supporters in the upper echelons of the Nazi regime. Staudenmaier speaks of the "polycratic party-state apparatus", so Nazism's approach to Anthroposophy was not characterized by monolithic ideological unity. When Hess flew to the UK and was imprisoned, their most powerful protector was gone, but Anthroposophists were still not left without supporters among higher-placed Nazis.
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The Third Reich had banned almost all esoteric organizations, claiming that these were controlled by Jews. The truth was that while Anthroposophists complained of bad press, they were to a surprising extent tolerated by the Nazi regime, "including outspokenly supportive pieces in the "Völkischer Beobachter"". Ideological purists from Sicherheitsdienst argued largely in vain against Anthroposophy. According to Staudenmaier, "The prospect of unmitigated persecution was held at bay for years in a tenuous truce between pro-anthroposophical and anti-anthroposophical Nazi factions."
Morals: Anthroposophy was not the stake of that dispute, but merely powerful Nazis wanting to get rid of other powerful Nazis. E.g. Jehovah's Witnesses were treated much more aggressively than Anthroposophists.
Kurlander stated that "the Nazis were hardly ideologically opposed to the supernatural sciences themselves"—rather they objected to the free (i.e. non-totalitarian) pursuit of supernatural sciences.
According to Hans Büchenbacher, an anthroposophist, the Secretary General of the General Anthroposophical Society, Guenther Wachsmuth, as well as Steiner's widow, Marie Steiner, were "completely pro-Nazi." Marie Steiner-von Sivers, Guenther Wachsmuth, and Albert Steffen, had publicly expressed sympathy for the Nazi regime since its beginnings; led by such sympathies of their leadership, the Swiss and German Anthroposophical organizations chose for a path conflating accommodation with collaboration, which in the end ensured that while the Nazi regime hunted the esoteric organizations, Gentile Anthroposophists from Nazi Germany and countries occupied by it were let be to a surprising extent. Of course they had some setbacks from the enemies of Anthroposophy among the upper echelons of the Nazi regime, but Anthroposophists also had loyal supporters among them, so overall Gentile Anthroposophists were not badly hit by the Nazi regime.
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Staudenmaier's overall argument is that "there were often no clear-cut lines between theosophy, anthroposophy, ariosophy, astrology and the "völkisch" movement from which the Nazi Party arose."
By 2007, national branches of the Anthroposophical Society had been established in fifty countries and about 10,000 institutions around the world were working on the basis of anthroposophical ideas.
Etymology and earlier uses of the word.
"Anthroposophy" is an amalgam of the Greek terms ( 'human') and ( 'wisdom'). An early English usage is recorded by Nathan Bailey (1742) as meaning "the knowledge of the nature of man".
The first known use of the term "anthroposophy" occurs within "Arbatel de magia veterum, summum sapientiae studium", a book published anonymously in 1575 and attributed to Heinrich Cornelius Agrippa. The work describes anthroposophy (as well as theosophy) variously as an understanding of goodness, nature, or human affairs. In 1648, the Welsh philosopher Thomas Vaughan published his "Anthroposophia Theomagica, or a discourse of the nature of man and his state after death."
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The term began to appear with some frequency in philosophical works of the mid- and late-nineteenth century. In the early part of that century, Ignaz Troxler used the term "anthroposophy" to refer to philosophy deepened to self-knowledge, which he suggested allows deeper knowledge of nature as well. He spoke of human nature as a mystical unity of God and world. Immanuel Hermann Fichte used the term "anthroposophy" to refer to "rigorous human self-knowledge", achievable through thorough comprehension of the human spirit and of the working of God in this spirit, in his 1856 work "Anthropology: The Study of the Human Soul". In 1872, the philosopher of religion Gideon Spicker used the term "anthroposophy" to refer to self-knowledge that would unite God and world: "the true study of the human being is the human being, and philosophy's highest aim is self-knowledge, or Anthroposophy."
In 1882, the philosopher Robert Zimmermann published the treatise, "An Outline of Anthroposophy: Proposal for a System of Idealism on a Realistic Basis," proposing that idealistic philosophy should employ logical thinking to extend empirical experience. Steiner attended lectures by Zimmermann at the University of Vienna in the early 1880s, thus at the time of this book's publication.
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In the early 1900s, Steiner began using the term "anthroposophy" (i.e. human wisdom) as an alternative to the term "theosophy" (i.e. divine wisdom).
Central ideas.
Spiritual knowledge and freedom.
Anthroposophical proponents aim to extend the clarity of the scientific method to phenomena of human soul-life and spiritual experiences. Steiner believed this required developing new faculties of objective spiritual perception, which he maintained was still possible for contemporary humans. The steps of this process of inner development he identified as consciously achieved "imagination", "inspiration", and "intuition". Steiner believed results of this form of spiritual research should be expressed in a way that can be understood and evaluated on the same basis as the results of natural science.
Steiner hoped to form a spiritual movement that would free the individual from any external authority. For Steiner, the human capacity for rational thought would allow individuals to comprehend spiritual research on their own and bypass the danger of dependency on an authority such as himself.
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Steiner contrasted the anthroposophical approach with both conventional mysticism, which he considered lacking the clarity necessary for exact knowledge, and natural science, which he considered arbitrarily limited to what can be seen, heard, or felt with the outward senses.
Nature of the human being.
In "Theosophy", Steiner suggested that human beings unite a "physical body" of substances gathered from and returning to the inorganic world; a "life body" (also called the etheric body), in common with all living creatures (including plants); a bearer of sentience or consciousness (also called the astral body), in common with all animals; and the ego, which anchors the faculty of self-awareness unique to human beings.
Anthroposophy describes a broad evolution of human consciousness. Early stages of human evolution possess an intuitive perception of reality, including a clairvoyant perception of spiritual realities. Humanity has progressively evolved an increasing reliance on intellectual faculties and a corresponding loss of intuitive or clairvoyant experiences, which have become atavistic. The increasing intellectualization of consciousness, initially a progressive direction of evolution, has led to an excessive reliance on abstraction and a loss of contact with both natural and spiritual realities. However, to go further requires new capacities that combine the clarity of intellectual thought with the imagination and with consciously achieved inspiration and intuitive insights.
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Anthroposophy speaks of the reincarnation of the human spirit: that the human being passes between stages of existence, incarnating into an earthly body, living on earth, leaving the body behind, and entering into the spiritual worlds before returning to be born again into a new life on earth. After the death of the physical body, the human spirit recapitulates the past life, perceiving its events as they were experienced by the objects of its actions. A complex transformation takes place between the review of the past life and the preparation for the next life. The individual's karmic condition eventually leads to a choice of parents, physical body, disposition, and capacities that provide the challenges and opportunities that further development requires, which includes karmically chosen tasks for the future life.
Steiner described some conditions that determine the interdependence of a person's lives, or karma.
Evolution.
The anthroposophical view of evolution considers all animals to have evolved from an early, unspecialized form. As the least specialized animal, human beings have maintained the closest connection to the archetypal form; contrary to the Darwinian conception of human evolution, all other animals "devolve" from this archetype. The spiritual archetype originally created by spiritual beings was devoid of physical substance; only later did this descend into material existence on Earth. In this view, human evolution has accompanied the Earth's evolution throughout the existence of the Earth.
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Anthroposophy adapted Theosophy's complex system of cycles of world development and human evolution. The evolution of the world is said to have occurred in cycles. The first phase of the world consisted only of heat. In the second phase, a more active condition, light, and a more condensed, gaseous state separate out from the heat. In the third phase, a fluid state arose, as well as a sounding, forming energy. In the fourth (current) phase, solid physical matter first exists. This process is said to have been accompanied by an evolution of consciousness which led up to present human culture.
Ethics.
The anthroposophical view is that good is found in the balance between two polar influences on world and human evolution. These are often described through their mythological embodiments as spiritual adversaries which endeavour to tempt and corrupt humanity, Lucifer and his counterpart Ahriman. These have both positive and negative aspects. Lucifer is the light spirit, which "plays on human pride and offers the delusion of divinity", but also motivates creativity and spirituality; Ahriman is the dark spirit that tempts human beings to "...deny [their] link with divinity and to live entirely on the material plane", but that also stimulates intellectuality and technology. Both figures exert a negative effect on humanity when their influence becomes misplaced or one-sided, yet their influences are necessary for human freedom to unfold.
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Each human being has the task to find a balance between these opposing influences, and each is helped in this task by the mediation of the "Representative of Humanity", also known as the Christ being, a spiritual entity who stands between and harmonizes the two extremes.
Claimed applications.
Steiner/Waldorf education.
There is a pedagogical movement with over 1000 Steiner or Waldorf schools (the latter name stems from the first such school, founded in Stuttgart in 1919) located in some 60 countries; the great majority of these are independent (private) schools. Sixteen of the schools have been affiliated with the United Nations' UNESCO Associated Schools Project Network, which sponsors education projects that foster improved quality of education throughout the world. Waldorf schools receive full or partial governmental funding in some European nations, Australia and in parts of the United States (as Waldorf method public or charter schools) and Canada.
The schools have been founded in a variety of communities: for example in the "favelas" of São Paulo to wealthy suburbs of major cities; in India, Egypt, Australia, the Netherlands, Mexico and South Africa. Though most of the early Waldorf schools were teacher-founded, the schools today are usually initiated and later supported by a parent community. Waldorf schools are among the most visible anthroposophical institutions.
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Benjamin Lazier calls Steiner a "maverick educator".
Biodynamic agriculture.
Biodynamic agriculture, is a form of alternative agriculture based on pseudo-scientific and esoteric concepts. It was also the first intentional form of organic farming, begun in 1924, when Rudolf Steiner gave a series of lectures published in English as "The Agriculture Course". Steiner is considered one of the founders of the modern organic farming movement.
"And Himmler, Hess, and Darré all promoted biodynamic (anthroposophic) approaches to farming as an alternative to industrial agriculture." "'[...] with the active cooperation of the Reich League for Biodynamic Agriculture' [...] Pancke, Pohl, and Hans Merkel established additional biodynamic plantations across the eastern territories as well as Dachau, Ravensbrück, and Auschwitz concentration camps. Many were staffed by anthroposophists."
"Steiner's 'biodynamic agriculture' based on 'restoring the quasi-mystical relationship between earth and the cosmos' was widely accepted in the Third Reich (28)."
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Anthroposophical medicine.
Anthroposophical medicine is a form of alternative medicine based on pseudoscientific and occult notions rather than in science-based medicine.
Most anthroposophic medical preparations are highly diluted, like homeopathic remedies, while harmless in of themselves, using them in place of conventional medicine to treat illness is ineffective and risks adverse consequences.
One of the most studied applications has been the use of mistletoe extracts in cancer therapy, but research has found no evidence of benefit.
Special needs education and services.
In 1922, Ita Wegman founded an anthroposophical center for special needs education, the Sonnenhof, in Switzerland. In 1940, Karl König founded the Camphill Movement in Scotland. The latter in particular has spread widely, and there are now over a hundred Camphill communities and other anthroposophical homes for children and adults in need of special care in about 22 countries around the world. Both Karl König, Thomas Weihs and others have written extensively on these ideas underlying Special education.
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Architecture.
Steiner designed around thirteen buildings in an organic—expressionist architectural style. Foremost among these are his designs for the two Goetheanum buildings in Dornach, Switzerland. Thousands of further buildings have been built by later generations of anthroposophic architects.
Architects who have been strongly influenced by the anthroposophic style include Imre Makovecz in Hungary, Hans Scharoun and Joachim Eble in Germany, Erik Asmussen in Sweden, Kenji Imai in Japan, Thomas Rau, Anton Alberts and Max van Huut in the Netherlands, Christopher Day and Camphill Architects in the UK, Thompson and Rose in America, Denis Bowman in Canada, and Walter Burley Griffin and Gregory Burgess in Australia.
ING House in Amsterdam is a contemporary building by an anthroposophical architect which has received awards for its ecological design and approach to a self-sustaining ecology as an autonomous building and example of sustainable architecture.
Eurythmy.
Together with Marie von Sivers, Steiner developed eurythmy, a performance art combining dance, speech, and music.
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Social finance and entrepreneurship.
Around the world today are a number of banks, companies, charities, and schools for developing co-operative forms of business using Steiner's ideas about economic associations, aiming at harmonious and socially responsible roles in the world economy. The first anthroposophic bank was the "Gemeinschaftsbank für Leihen und Schenken" in Bochum, Germany, founded in 1974.
Socially responsible banks founded out of anthroposophy include Triodos Bank, founded in the Netherlands in 1980 and also active in the UK, Germany, Belgium, Spain and France. Other examples include Cultura Sparebank which dates from 1982 when a group of Norwegian anthroposophists began an initiative for ethical banking but only began to operate as a savings bank in Norway in the late 90s, La Nef in France and RSF Social Financein San Francisco.
Harvard Business School historian Geoffrey Jones traced the considerable impact both Steiner and later anthroposophical entrepreneurs had on the creation of many businesses in organic food, ecological architecture and sustainable finance.
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Organizational development, counselling and biography work.
Bernard Lievegoed, a psychiatrist, founded a new method of individual and institutional development oriented towards humanizing organizations and linked with Steiner's ideas of the threefold social order. This work is represented by the NPI Institute for Organizational Development in the Netherlands and sister organizations in many other countries.
Speech and drama.
There are also anthroposophical movements to renew speech and drama, the most important of which are based in the work of Marie Steiner-von Sivers ("speech formation", also known as "Creative Speech") and the "Chekhov Method" originated by Michael Chekhov (nephew of Anton Chekhov).
Art.
Anthroposophic painting, a style inspired by Rudolf Steiner, featured prominently in the first Goetheanum's cupola. The technique frequently begins by filling the surface to be painted with color, out of which forms are gradually developed, often images with symbolic-spiritual significance. Paints that allow for many transparent layers are preferred, and often these are derived from plant materials. Rudolf Steiner appointed the English sculptor Edith Maryon as head of the School of Fine Art at the Goetheanum. Together they carved the 9-metre tall sculpture titled "The Representative of Humanity", on display at the Goetheanum.
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Social goals.
For a period after World War I, Steiner was extremely active and well known in Germany, in part because he lectured widely proposing social reforms. Steiner was a sharp critic of nationalism, which he saw as outdated, and a proponent of achieving social solidarity through individual freedom. A petition proposing a radical change in the German constitution and expressing his basic social ideas (signed by Hermann Hesse, among others) was widely circulated. His main book on social reform is "Toward Social Renewal".
Anthroposophy continues to aim at reforming society through maintaining and strengthening the independence of the spheres of cultural life, human rights and the economy. It emphasizes a particular ideal in each of these three realms of society:
According to Cees Leijenhorst, "Steiner outlined his vision of a new political and social philosophy that avoids the two extremes of capitalism and socialism."
Steiner did influence Italian Fascism, which exploited "his racial and anti-democratic dogma." The fascist ministers Giovanni Antonio Colonna di Cesarò (nicknamed "the Anthroposophist duke"; he became antifascist after taking part in Benito Mussolini's government) and Ettore Martinoli have openly expressed their sympathy for Rudolf Steiner. Most from the occult pro-fascist UR Group were Anthroposophists.
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According to Egil Asprem, "Steiner's teachings had a clear authoritarian ring, and developed a rather crass polemic against 'materialism', 'liberalism', and cultural 'degeneration'. [...] For example, anthroposophical medicine was developed to contrast with the 'materialistic' (and hence 'degenerate') medicine of the establishment."
Esoteric path.
Paths of spiritual development.
According to Steiner, a real spiritual world exists, evolving along with the material one. Steiner held that the spiritual world can be researched in the right circumstances through direct experience, by persons practicing rigorous forms of ethical and cognitive self-discipline. Steiner described many exercises he said were suited to strengthening such self-discipline; the most complete exposition of these is found in his book "How To Know Higher Worlds". The aim of these exercises is to develop higher levels of consciousness through meditation and observation. Details about the spiritual world, Steiner suggested, could on such a basis be discovered and reported, though no more infallibly than the results of natural science.
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Steiner regarded his research reports as being important aids to others seeking to enter into spiritual experience. He suggested that a combination of spiritual exercises (for example, concentrating on an object such as a seed), moral development (control of thought, feelings and will combined with openness, tolerance and flexibility) and familiarity with other spiritual researchers' results would best further an individual's spiritual development. He consistently emphasised that any inner, spiritual practice should be undertaken in such a way as not to interfere with one's responsibilities in outer life. Steiner distinguished between what he considered were true and false paths of spiritual investigation.
In anthroposophy, artistic expression is also treated as a potentially valuable bridge between spiritual and material reality.
Prerequisites to and stages of inner development.
Steiner's stated prerequisites to beginning on a spiritual path include a willingness to take up serious cognitive studies, a respect for factual evidence, and a responsible attitude. Central to progress on the path itself is a harmonious cultivation of the following qualities:
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Steiner sees meditation as a concentration and enhancement of the power of thought. By focusing consciously on an idea, feeling or intention the meditant seeks to arrive at pure thinking, a state exemplified by but not confined to pure mathematics. In Steiner's view, conventional sensory-material knowledge is achieved through relating perception and concepts. The anthroposophic path of esoteric training articulates three further stages of supersensory knowledge, which do not necessarily follow strictly sequentially in any single individual's spiritual progress.
Spiritual exercises.
Steiner described numerous exercises he believed would bring spiritual development; other anthroposophists have added many others. A central principle is that "for every step in spiritual perception, three steps are to be taken in moral development." According to Steiner, moral development reveals the extent to which one has achieved control over one's inner life and can exercise it in harmony with the spiritual life of other people; it shows the real progress in spiritual development, the fruits of which are given in spiritual perception. It also guarantees the capacity to distinguish between false perceptions or illusions (which are possible in perceptions of both the outer world and the inner world) and true perceptions: i.e., the capacity to distinguish in any perception between the influence of subjective elements (i.e., viewpoint) and objective reality.
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Place in Western philosophy.
Steiner built upon Goethe's conception of an imaginative power capable of synthesizing the sense-perceptible form of a thing (an image of its outer appearance) and the concept we have of that thing (an image of its inner structure or nature). Steiner added to this the conception that a further step in the development of thinking is possible when the thinker observes his or her own thought processes. "The organ of observation and the observed thought process are then identical, so that the condition thus arrived at is simultaneously one of perception through thinking and one of thought through perception."
Thus, in Steiner's view, we can overcome the subject-object divide through inner activity, even though all human experience begins by being conditioned by it. In this connection, Steiner examines the step from thinking determined by outer impressions to what he calls sense-free thinking. He characterizes thoughts he considers without sensory content, such as mathematical or logical thoughts, as free deeds. Steiner believed he had thus located the origin of free will in our thinking, and in particular in sense-free thinking.
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Some of the epistemic basis for Steiner's later anthroposophical work is contained in the seminal work, Philosophy of Freedom. In his early works, Steiner sought to overcome what he perceived as the dualism of Cartesian idealism and Kantian subjectivism by developing Goethe's conception of the human being as a natural-supernatural entity, that is: natural in that humanity is a product of nature, supernatural in that through our conceptual powers we extend nature's realm, allowing it to achieve a reflective capacity in us as philosophy, art and science. Steiner was one of the first European philosophers to overcome the subject-object split in Western thought. Though not well known among philosophers, his philosophical work was taken up by Owen Barfield (and through him influenced the Inklings, an Oxford group of Christian writers that included J. R. R. Tolkien and C. S. Lewis).
Christian and Jewish mystical thought have also influenced the development of anthroposophy.
Union of science and spirit.
Steiner believed in the possibility of applying the clarity of scientific thinking to spiritual experience, which he saw as deriving from an objectively existing spiritual world. Steiner identified mathematics, which attains certainty through thinking itself, thus through inner experience rather than empirical observation, as the basis of his epistemology of spiritual experience.
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Anthroposophy regards mainstream science as Ahrimanic.
Relationship to religion.
Christ as the center of earthly evolution.
Steiner's writing, though appreciative of all religions and cultural developments, emphasizes Western tradition as having evolved to meet contemporary needs. He describes Christ and his mission on earth of bringing individuated consciousness as having a particularly important place in human evolution, whereby:
Thus, anthroposophy considers there to be a being who unifies all religions, and who is not represented by any particular religious faith. This being is, according to Steiner, not only the Redeemer of the Fall from Paradise, but also the unique pivot and meaning of earth's evolutionary processes and of human history. To describe this being, Steiner periodically used terms such as the "Representative of Humanity" or the "good spirit" rather than any denominational term.
Divergence from conventional Christian thought.
Steiner's views of Christianity diverge from conventional Christian thought in key places, and include gnostic elements:
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According to Jane Gilmer, "Jung and Steiner were both versed in ancient gnosis and both envisioned a paradigmatic shift in the way it was delivered."
As Gilles Quispel put it, "After all, Theosophy is a pagan, Anthroposophy a Christian form of modern Gnosis."
Maria Carlson stated "Theosophy and Anthroposophy are fundamentally Gnostic systems in that they posit the dualism of Spirit and Matter." She also stated that Theosophy and Anthroposophy "are both modern gnostic doctrines."
R. McL. Wilson in "The Oxford Companion to the Bible" agrees that Steiner and Anthroposophy are under the influence of gnosticism.
Robert A. McDermott says Anthroposophy belongs to Christian Rosicrucianism. According to Nicholas Goodrick-Clarke, Rudolf Steiner "blended modern Theosophy with a Gnostic form of Christianity, Rosicrucianism, and German Naturphilosophie".
Geoffrey Ahern states that Anthroposophy belongs to neo-gnosticism broadly conceived, which he identifies with Western esotericism and occultism.
Stefanie von Schnurbein briefly agrees that Steiner propagated Gnostic Christianity.
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According to Catholic scholars Anthroposophy belongs to the New Age.
Elizabeth Dipple stated that Rudolf Steiner's system was a "neo-Platonic, semi-Gnostic, occult anthroposophical system [...] with its allegiance to mystical Christianity, Rosicrucianism and certain versions of spiritualism [...]".
Carl Abrahamsson stated that Steiner posited a gnostic Christ.
Nicholas Goodrick-Clarke described Anthroposophy as a [modern] offshoot of Ancient Gnosticism, especially of "the aeons of the Valentinian pleroma".
Steiner's theology is "redemption through sin", he accuses good Christians of killing the spirit of Christianity.
Judaism.
Rudolf Steiner wrote and lectured on Judaism and Jewish issues over much of his adult life. He was a fierce opponent of popular antisemitism, but asserted that there was no justification for the existence of Judaism and Jewish culture in the modern world, a radical assimilationist perspective which saw the Jews completely integrating into the larger society. He also supported Émile Zola's position in the Dreyfus affair. Steiner emphasized Judaism's central importance to the constitution of the modern era in the West but suggested that to appreciate the spirituality of the future it would need to overcome its tendency toward abstraction.
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Steiner financed the publication of the book "Die Entente-Freimaurerei und der Weltkrieg" (1919) by ; Steiner also wrote the foreword for the book, partly based upon his own ideas. The publication comprised a conspiracy theory according to whom World War I was a consequence of a collusion of Freemasons and Jews – still favorite scapegoats of the conspiracy theorists – their purpose being the destruction of Germany. Fact is that Steiner spent a large sum of money for publishing "a now classic work of anti-Masonry and anti-Judaism". The writing was later enthusiastically received by the Nazi Party.
In his later life, Steiner was accused by the Nazis of being Jewish, and Adolf Hitler called anthroposophy "Jewish methods". The anthroposophical institutions in Germany were banned during Nazi rule and several anthroposophists sent to concentration camps.
Important early anthroposophists who were Jewish included two central members on the executive boards of the precursors to the modern Anthroposophical Society, and Karl König, the founder of the Camphill movement, who had converted to Christianity. Martin Buber and Hugo Bergmann, who viewed Steiner's social ideas as a solution to the Arab–Jewish conflict, were also influenced by anthroposophy. The non-Aryan, the non-German, and the antifascist members of the direction board of the Anthroposophical Society were purged from it; it is unclear if that happened due to Nazi ideology or for other reasons, but the purge clearly brought the Anthroposophic Society closer to Nazism.
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There are numerous anthroposophical organisations in Israel, including the anthroposophical kibbutz Harduf, founded by Jesaiah Ben-Aharon, forty Waldorf kindergartens and seventeen Waldorf schools (as of 2018). A number of these organizations are striving to foster positive relationships between the Arab and Jewish populations: The Harduf Waldorf school includes both Jewish and Arab faculty and students, and has extensive contact with the surrounding Arab communities, while the first joint Arab-Jewish kindergarten was a Waldorf program in Hilf near Haifa.
Christian Community.
Towards the end of Steiner's life, a group of theology students (primarily Lutheran, with some Roman Catholic members) approached Steiner for help in reviving Christianity, in particular "to bridge the widening gulf between modern science and the world of spirit". They approached a notable Lutheran pastor, Friedrich Rittelmeyer, who was already working with Steiner's ideas, to join their efforts. Out of their co-operative endeavor, the "Movement for Religious Renewal", now generally known as The Christian Community, was born. Steiner emphasized that he considered this movement, and his role in creating it, to be independent of his anthroposophical work, as he wished anthroposophy to be independent of any particular religion or religious denomination.
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Reception.
Anthroposophy's supporters include Saul Bellow, Selma Lagerlöf, Andrei Bely, Joseph Beuys, Owen Barfield, architect Walter Burley Griffin, Wassily Kandinsky, Andrei Tarkovsky, Bruno Walter, Right Livelihood Award winners Sir George Trevelyan, and Ibrahim Abouleish, and child psychiatrist Eva Frommer.
The historian of religion Olav Hammer has termed anthroposophy "the most important esoteric society in European history." However authors, scientists, and physicians including Michael Shermer, Michael Ruse, Edzard Ernst, David Gorski, and Simon Singh have criticized anthroposophy's application in the areas of medicine, biology, agriculture, and education to be dangerous and pseudoscientific. Others including former Waldorf pupil Dan Dugan and historian Geoffrey Ahern have criticized anthroposophy itself as a dangerous quasi-religious movement that is fundamentally anti-rational and anti-scientific.
Scientific basis.
Though Rudolf Steiner studied natural science at the Vienna Technical University at the undergraduate level, his doctorate was in epistemology and very little of his work is directly concerned with the empirical sciences. In his mature work, when he did refer to science it was often to present phenomenological or Goethean science as an alternative to what he considered the materialistic science of his contemporaries.
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Steiner's primary interest was in applying the methodology of science to realms of inner experience and the spiritual worlds (his appreciation that the essence of science is its method of inquiry is unusual among esotericists), and Steiner called anthroposophy "Geisteswissenschaft" (science of the mind, cultural/spiritual science), a term generally used in German to refer to the humanities and social sciences.
Whether this is a sufficient basis for anthroposophy to be considered a spiritual science has been a matter of controversy. As Freda Easton explained in her study of Waldorf schools, "Whether one accepts anthroposophy as a science depends upon whether one accepts Steiner's interpretation of a science that extends the consciousness and capacity of human beings to experience their inner spiritual world."
Sven Ove Hansson has disputed anthroposophy's claim to a scientific basis, stating that its ideas are not empirically derived and neither reproducible nor testable. Carlo Willmann points out that as, on its own terms, anthroposophical methodology offers no possibility of being falsified except through its own procedures of spiritual investigation, no intersubjective validation is possible by conventional scientific methods; it thus cannot stand up to empiricist critics. Peter Schneider describes such objections as untenable, asserting that if a non-sensory, non-physical realm exists, then according to Steiner the experiences of pure thinking possible within the normal realm of consciousness would already be experiences of that, and it would be impossible to exclude the possibility of empirically grounded experiences of other supersensory content.
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Olav Hammer suggests that anthroposophy carries scientism "to lengths unparalleled in any other Esoteric position" due to its dependence upon claims of clairvoyant experience, its subsuming natural science under "spiritual science". Hammer also asserts that the development of what he calls "fringe" sciences such as anthroposophic medicine and biodynamic agriculture are justified partly on the basis of the ethical and ecological values they promote, rather than purely on a scientific basis.
Though Steiner saw that spiritual vision itself is difficult for others to achieve, he recommended open-mindedly exploring and rationally testing the results of such research; he also urged others to follow a spiritual training that would allow them directly to apply his methods to achieve comparable results.
Anthony Storr stated about Rudolf Steiner's Anthroposophy: "His belief system is so eccentric, so unsupported by evidence, so manifestly bizarre, that rational skeptics are bound to consider it delusional... But, whereas Einstein's way of perceiving the world by thought became confirmed by experiment and mathematical proof, Steiner's remained intensely subjective and insusceptible of objective confirmation."
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According to Dan Dugan, Steiner was a champion of the following pseudoscientific claims, also championed by Waldorf schools:
Religious nature.
Two German scholars have called Anthroposophy "the most successful form of 'alternative' religion in the [twentieth] century." Other scholars stated that Anthroposophy is "aspiring to the status of religious dogma". According to Maria Carlson, anthroposophy is a "positivistic religion" "offering a seemingly logical theology based on pseudoscience."
According to Swartz, Brandt, Hammer, and Hansson, Anthroposophy "is" a religion. They also call it "settled new religious movement", while Martin Gardner called it a cult. Another scholar also calls it a new religious movement or a new spiritual movement. Already in 1924 Anthroposophy got labeled "new religious movement" and "occultist movement". Other scholars agree it is a new religious movement. According to , both the theory and practice of Anthroposophy display characteristics of religion, and, according to Zander, Rudolf Steiner would plead no contest.
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According to , both the theory and practice of Anthroposophy display characteristics of religion, and, according to Zander, Rudolf Steiner would plead no contest. According to Zander, Steiner's book "Geheimwissenschaft" ["Occult Science"] contains Steiner's mythology about cosmogenesis. Hammer notices that Anthroposophy is a synthesis which does include occultism. Hammer also notices that Steiner's occult doctrines bear a strong resemblance to post-Blavatskyan Theosophy (e.g. Annie Besant and Charles Webster Leadbeater). According to Helmut Zander, Steiner's clairvoyant insights always developed according to the same pattern. He took revised texts from theosophical literature and then passed them off as his own higher insights. Because he did not want to be an occult storyteller, but a (spiritual) scientist, he adapted his reading, which he had seen supernaturally in the world's memory, to the current state of technology. When, for example, the Wright brothers began flying with gliders and eventually with motorized aircraft in 1903, Steiner transformed the ponderous gondola airships of his Atlantis story into airplanes with elevators and rudders in 1904.
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As an explicitly spiritual movement, anthroposophy has sometimes been called a religious philosophy. In 1998 People for Legal and Non-Sectarian Schools (PLANS) started a lawsuit alleging that anthroposophy is a religion for Establishment Clause purposes and therefore several California school districts should not be chartering Waldorf schools; the lawsuit was dismissed in 2012 for failure to show anthroposophy was a religion. A 2012 paper in legal science reports this verdict as being provisional, and disagrees with its result, i.e. anthroposophy was declared "not a religion" due to an outdated legal framework. In 2000, a French court ruled that a government minister's description of anthroposophy as a cult was defamatory. The French governmental anti-cults agency MIVILUDES reported that it remains vigilant about Anthroposophy, especially because of its deviant medical applications and its work with underage persons, and that the works of Grégoire Perra which lambast anthroposophical medicine do not constitute defamation. Anthroposophical MDs think diseases are caused primarily by karma and demons, rather than materialistic causes. The Gospel of Luke is their main handbook of medical science; this makes them believe they have magical powers, and that medicine is essentially a form of magic. The professional French organization of Anthroposophic MDs have sued Mr. Perra for such claims; they have been condemned to pay 25,000 Euros damages for abusively suing him.
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Scholars state that Anthroposophy is influenced by Christian Gnosticism. The Catholic Church did in 1919 issue an edict classifying Anthroposophy as "a neognostic heresy" despite the fact that Steiner "very well respected the distinctions on which Catholic dogma insists". The secular scholar Joan Braune agrees that Anthroposophy is Gnosticism.
Some Baptist and mainstream academical heresiologists still appear inclined to agree with the more narrow prior edict of 1919 on dogma and the Lutheran (Missouri Sinod) apologist and heresiologist Eldon K. Winker quoted Ron Rhodes that Steiner's Christology is very similar to Cerinthus. Steiner did perceive "a distinction between the human person Jesus, and Christ as the divine Logos", which could be construed as Gnostic but not Docetic, since "they do not believe the Christ departed from Jesus prior to the crucfixion". "Steiner's Christology is discussed as a central element of his thought in Johannes Hemleben, "Rudolf Steiner: A Documentary Biography," trans. Leo Twyman (East Grinstead, Sussex: Henry Goulden, 1975), pp. 96-100. From the perspective of orthodox Christianity, it may be said that Steiner combined a docetic understanding of Christ's nature with the Adoptionist heresy." Older scholarship says Steiner's Christology is Nestorian. According to Egil Asprem, "Steiner's Christology was, however, quite heterodox, and hardly compatible with official church doctrine."
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Statements on race.
Rudolf Steiner was an extreme pan-German nationalist, and never disavowed such stance.
Some anthroposophical ideas challenged the National Socialist racialist and nationalistic agenda. In contrast, some American educators have criticized Waldorf schools for failing to equally include the fables and myths of all cultures, instead favoring European stories over African ones.
In response to such critiques, the Anthroposophical Society in America published in 1998 a statement clarifying its stance:
We explicitly reject any racial theory that may be construed to be part of Rudolf Steiner's writings. The Anthroposophical Society in America is an open, public society and it rejects any purported spiritual or scientific theory on the basis of which the alleged superiority of one race is justified at the expense of another race.
Tommy Wieringa, a Dutch writer who grew among Anthroposophists, commenting upon an essay by the Anthroposophist , he wrote "It was a meeting of old acquaintances: Nazi leaders such as Rudolf Hess and Heinrich Himmler already recognized a kindred spirit in Rudolf Steiner, with his theories about racial purity, esoteric medicine and biodynamic agriculture."
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The racism of Anthroposophy is spiritual and paternalistic (i.e. benevolent), while the racism of fascism is materialistic and often malign. Olav Hammer, university professor expert in new religious movements and Western esotericism, confirms that now the racist and anti-Semitic character of Steiner's teachings can no longer be denied, even if that is "spiritual racism".
According to Munoz, in the materialist perspective (i.e. no reincarnations), Anthroposophy is racist, but in the spiritual perspective (i.e. reincarnations mandatory) it is not racist.
Reception by Nazi regime in Germany.
Though several prominent members of the Nazi Party were supporters of anthroposophy and its movements, including agriculturalist , SS colonel Hermann Schneider, and Gestapo chief Heinrich Müller, anti-Nazis such as Traute Lafrenz, a member of the White Rose resistance movement, were also followers. Rudolf Hess, the adjunct Führer, was a patron of Waldorf schools and a staunch defender of biodynamic agriculture. "Before 1933, Himmler, Walther Darré (the future Reich Agriculture Minister), and Rudolf Höss (the future commandant of Auschwitz) had studied ariosophy and anthroposophy, belonged to the occult-inspired Artamanen movement, [...]"
"One of the most insightful contributions to this area is Peter Staudenmaier's case study of Anthroposophy, which has demonstrated the ambiguous role of Anthroposophists in fascist Italy and Nazi Germany." According to Staudenmaier, the fascist and Nazi authorities saw occultism not as deviant, but as deeply familiar.
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Aurochs
The aurochs (Bos primigenius; or ; pl.: aurochs or aurochsen) is an extinct species of bovine, considered to be the wild ancestor of modern domestic cattle. With a shoulder height of up to in bulls and in cows, it was one of the largest herbivores in the Holocene; it had massive elongated and broad horns that reached in length.
The aurochs was part of the Pleistocene megafauna. It probably evolved in Asia and migrated west and north during warm interglacial periods. The oldest-known aurochs fossils date to the Middle Pleistocene. The species had an expansive range spanning from Western Europe and North Africa to the Indian subcontinent and East Asia. The distribution of the aurochs progressively contracted during the Holocene due to habitat loss and hunting, with the last known individual dying in the Jaktorów forest in Poland in 1627.
There is a long history of interaction between aurochs and humans, including archaic hominins like Neanderthals. The aurochs is depicted in Paleolithic cave paintings, Neolithic petroglyphs, Ancient Egyptian reliefs and Bronze Age figurines. It symbolised power, sexual potency and prowess in religions of the ancient Near East. Its horns were used in votive offerings, as trophies and drinking horns.
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Two aurochs domestication events occurred during the Neolithic Revolution. One gave rise to the domestic taurine cattle ("Bos taurus") in the Fertile Crescent in the Near East that was introduced to Europe via the Balkans and the coast of the Mediterranean Sea. Hybridisation between aurochs and early domestic cattle occurred during the early Holocene. Domestication of the Indian aurochs led to the zebu cattle ("Bos indicus") that hybridised with early taurine cattle in the Near East about 4,000 years ago. Some modern cattle breeds exhibit features reminiscent of the aurochs, such as the dark colour and light eel stripe along the back of bulls, the lighter colour of cows, or an aurochs-like horn shape.
Etymology.
Both "aur" and "ur" are Germanic or Celtic words meaning "wild ox".
In Old High German, this word was compounded with "ohso" ('ox') to "ūrohso", which became the early modern "Aurochs". The Latin word "urus" was used for wild ox from the Gallic Wars onwards.
The use of the plural form "" in English is a direct parallel of the German plural "Ochsen" and recreates the same distinction by analogy as English singular "ox" and plural "oxen", although "aurochs" may stand for both the singular and the plural term; both are attested.
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Taxonomy and evolution.
The scientific name "Bos taurus" was introduced by Carl Linnaeus in 1758 for feral cattle in Poland.
The scientific name "Bos primigenius" was proposed for the aurochs by Ludwig Heinrich Bojanus who described the skeletal differences between the aurochs and domestic cattle in 1825, published in 1827. The name "Bos namadicus" was used by Hugh Falconer in 1859 for cattle fossils found in Nerbudda deposits.
"Bos primigenius mauritanicus" was coined by Philippe Thomas in 1881 who described fossils found in deposits near Oued Seguen west of Constantine, Algeria.
In 2003, the International Commission on Zoological Nomenclature placed "Bos primigenius" on the "Official List of Specific Names in Zoology" and thereby recognized the validity of this name for a wild species.
Subspecies.
Three aurochs subspecies have traditionally been recognised to have existed in historical times:
In the 21st century, Chinese geneticists published mitochondrial DNA evidence supporting that Eurasian aurochs populations from northern China were genetically isolated for large stretches of the Pleistocene, and as a result distinctive enough to be considered a separate subspecies, the East Asian aurochs ("B. p. sinensis"), even if the animals were not morphologically distinct.
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At least two dwarf subspecies of aurochs developed on Mediterranean islands as a result of sea level changes during the Pleistocene:
Evolution.
Calibrations using fossils of 16 Bovidae species indicate that the Bovini tribe evolved about . The "Bos" and "Bison" genetic lineages are estimated to have genetically diverged from the Bovini about . The following cladogram shows the phylogenetic relationships of the aurochs based on analysis of nuclear and mitochondrial genomes in the Bovini tribe:
The cold Pliocene climate caused an extension of open grassland, which enabled the evolution of large grazers. The origin of the aurochs is unclear, with authors suggesting either an African or Asian origin for the species. "Bos acutifrons" is considered to be a possible ancestor of the aurochs, of which a fossil skull was excavated in the Sivalik Hills in India that dates to the Early Pleistocene about .
An aurochs skull excavated in Tunisia's Kef Governorate from early Middle Pleistocene strata dating about is the oldest well-dated fossil specimen to date. The authors of the study proposed that "Bos" might have evolved in Africa and migrated to Eurasia during the Middle Pleistocene. Middle Pleistocene aurochs fossils were also excavated in a Saharan erg in the Hoggar Mountains.
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Fossils of the Indian subspecies ("Bos primigenius namadicus") were excavated in alluvial deposits in South India dating to the Middle Pleistocene. Remains of aurochs are common in Late Pleistocene sites across the Indian subcontinent.
The earliest fossils in Europe date to the Middle Pleistocene. One site widely historically suggested to represent the first appearance of aurochs in Europe was the Notarchirico site in southern Italy, dating around 600,000 years ago, however a 2024 re-examination of the site found that presence of aurochs at the locality was unsupported, with the oldest records of aurochs now placed at the Ponte Molle site in central Italy, dating to around 550-450,000 years ago. Aurochs were present in Britain by Marine Isotope Stage 11 ~400,000 years ago.
The earliest remains aurochs in East Asia are uncertain, but may date to the late Middle Pleistocene.
Late Pleistocene aurochs fossils were found in Affad 23 in Sudan dating to 50,000 years ago when the climate in this region was more humid than during the African humid period.
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Following the most recent deglaciation, the range of the aurochs expanded into Denmark and southern Sweden at the beginning of the Holocene, around 12-11,000 years ago.
Description.
According to a 16th-century description by Sigismund von Herberstein, the aurochs was pitch-black with a grey streak along the back; his wood carving made in 1556 was based on a culled aurochs, which he had received in Mazovia. In 1827, Charles Hamilton Smith published an image of an aurochs that was based on an oil painting that he had purchased from a merchant in Augsburg, which is thought to have been made in the early 16th century. This painting is thought to have shown an aurochs, although some authors suggested it may have shown a hybrid between an aurochs and domestic cattle, or a Polish steer. Contemporary reconstructions of the aurochs are based on skeletons and the information derived from contemporaneous artistic depictions and historic descriptions of the animal.
Coat colour.
Remains of aurochs hair were not known until the early 1980s. Depictions show that the North African aurochs may have had a light saddle marking on its back. Calves were probably born with a chestnut colour, and young bulls changed to black with a white eel stripe running down the spine, while cows retained a reddish-brown colour. Both sexes had a light-coloured muzzle, but evidence for variation in coat colour does not exist. Egyptian grave paintings show cattle with a reddish-brown coat colour in both sexes, with a light saddle, but the horn shape of these suggest that they may depict domesticated cattle.
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Many primitive cattle breeds, particularly those from Southern Europe, display similar coat colours to the aurochs, including the black colour in bulls with a light eel stripe, a pale mouth, and similar sexual dimorphism in colour. A feature often attributed to the aurochs is blond forehead hairs. According to historical descriptions of the aurochs, it had long and curly forehead hair, but none mentions a certain colour. Although the colour is present in a variety of primitive cattle breeds, it is probably a discolouration that appeared after domestication.
Body shape.
The proportions and body shape of the aurochs were strikingly different from many modern cattle breeds. For example, the legs were considerably longer and more slender, resulting in a shoulder height that nearly equalled the trunk length. The skull, carrying the large horns, was substantially larger and more elongated than in most cattle breeds. As in other wild bovines, the body shape of the aurochs was athletic, and especially in bulls, showed a strongly expressed neck and shoulder musculature. Therefore, the fore hand was larger than the rear, similar to the wisent, but unlike many domesticated cattle. Even in carrying cows, the udder was small and hardly visible from the side; this feature is equal to that of other wild bovines.
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Size.
The aurochs was one of the largest herbivores in Holocene Europe. The size of an aurochs appears to have varied by region, with larger specimens in northern Europe than farther south. Aurochs in Denmark and Germany ranged in height at the shoulders between in bulls and in cows, while aurochs bulls in Hungary reached .
The African aurochs was similar in size to the European aurochs in the Pleistocene, but declined in size during the transition to the Holocene; it may have also varied in size geographically.
The body mass of aurochs appears to have shown some variability. Some individuals reached around , whereas those from the late Middle Pleistocene are estimated to have weighed up to . The aurochs exhibited considerable sexual dimorphism in the size of males and females.
Horns.
The horns were massive, reaching in length and between in diameter. Its horns grew from the skull at a 60-degree angle to the muzzle facing forwards and were curved in three directions, namely upwards and outwards at the base, then swinging forwards and inwards, then inwards and upwards. The curvature of bull horns was more strongly expressed than horns of cows. The basal circumference of horn cores reached in the largest Chinese specimen and in a French specimen. Some cattle breeds still show horn shapes similar to that of the aurochs, such as the Spanish fighting bull, and occasionally also individuals of derived breeds.
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Genetics.
A well-preserved aurochs bone yielded sufficient mitochondrial DNA for a sequence analysis in 2010, which showed that its genome consists of 16,338 base pairs. Further studies using the aurochs whole genome sequence have identified candidate microRNA-regulated domestication genes. A comprehensive sequence analysis of Late Pleistocene and Holocene aurochs published in 2024 suggested that Indian aurochs (represented by modern zebu cattle) were the most genetically divergent aurochs population, having diverged from other aurochs around 300–166,000 years ago, with other aurochs populations spanning Europe and the Middle East to East Asia sharing much more recent common ancestry within the last 100,000 years. Late Pleistocene European aurochs were found to have a small (~3%) ancestry component from a divergent lineage that split prior to the divergence of Indian and other aurochs, suggested to be residual from earlier European aurochs populations. Towards the end of the Late Pleistocene, European aurochs experienced considerable gene flow from Middle Eastern aurochs. European Holocene aurochs primarily descend from those that were present in the Iberian Peninsula during the Last Glacial Maximum, with the Holocene also seeing mixing between previously isolated aurochs populations.
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Distribution and habitat.
The aurochs was widely distributed in North Africa, Mesopotamia, and throughout Europe to the Pontic–Caspian steppe, Caucasus and Western Siberia in the west and to the Gulf of Finland and Lake Ladoga in the north.
Fossil horns attributed to the aurochs were found in Late Pleistocene deposits at an elevation of on the eastern margin of the Tibetan plateau close to the Heihe River in Zoigê County that date to about 26,620±600 years BP. Most fossils in China were found in plains below in Heilongjiang, Yushu, Jilin, northeastern Manchuria, Inner Mongolia, near Beijing, Yangyuan County in Hebei province, Datong and Dingcun in Shanxi province, Huan County in Gansu and in Guizhou provinces. Ancient DNA in aurochs fossils found in Northeast China indicate that the aurochs survived in the region until at least 5,000 years BP. Fossils were also excavated on the Korean Peninsula, and in the Japanese archipelago.
During warm interglacial periods the aurochs was widespread across Europe, but during glacial periods retreated into southern refugia in the Iberian, Italian and Balkan peninsulas.
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Landscapes in Europe probably consisted of dense forests throughout much of the last few thousand years. The aurochs is likely to have used riparian forests and wetlands along lakes. Analysis of specimens found in Britain suggests that aurochs preferred inhabiting low lying relatively flat landscapes. Pollen of mostly small shrubs found in fossiliferous sediments with aurochs remains in China indicate that it preferred temperate grassy plains or grasslands bordering woodlands. It may have also lived in open grasslands. In the warm Atlantic period of the Holocene, it was restricted to remaining open country and forest margins, where competition with livestock and humans gradually increased leading to a successive decline of the aurochs.
Behaviour and ecology.
Aurochs formed small herds mainly in winter, but typically lived singly or in smaller groups during the summer. If aurochs had social behaviour similar to their descendants, social status would have been gained through displays and fights, in which both cows and bulls engaged. Since it has a hypsodont jaw, it has been suggested to have been a grazer, with a food selection very similar to domesticated cattle feeding on grass, twigs and acorns. Mesowear analysis of Holocene Danish aurochs premolar teeth indicates that it changed from an abrasion-dominated grazer in the Danish Preboreal to a mixed feeder in the Boreal, Atlantic and Subboreal periods. Dental microwear and mesowear analysis of specimens from the Pleistocene of Britain has found these aurochs had mixed feeding to browsing diets, rather than being strict grazers.
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Mating season was in September, and calves were born in spring. Rutting bulls had violent fights, and evidence from the Jaktorów forest shows that they were fully capable of mortally wounding one another. In autumn, aurochs fed for the winter, gaining weight and possessing a shinier coat than during the rest of the year. Calves stayed with their mothers until they were strong enough to join and keep up with the herd on the feeding grounds. Aurochs calves would have been vulnerable to predation by grey wolves ("Canis lupus") and brown bears ("Ursus arctos"), while the immense size and strength of healthy adult aurochs meant they likely did not need to fear most predators. According to historical descriptions, the aurochs was swift despite its build, could be very aggressive if provoked, and was not generally fearful of humans. In Middle Pleistocene Europe, aurochs were likely predated upon by the "European jaguar" "Panthera gombaszoegensis" and the scimitar toothed-cat ("Homotherium latidens"), with evidence for the consumption of aurochs by cave hyenas ("Crocuta" ("Crocuta") "spelaea") having been found from Late Pleistocene Italy. The lion ("Panthera leo"), tiger ("Panthera tigris") and wolf are thought to have been the aurochs main predators during the Holocene.
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During interglacial periods in the Middle Pleistocene and early Late Pleistocene in Europe, the aurochs occurred alongside other large temperate adapted megafauna species, including the straight-tusked elephant ("Palaeoloxodon antiquus"), Merck's rhinoceros ("Stephanorhinus kirchbergensis"), the narrow-nosed rhinoceros, ("Stephanorhinus hemitoechus") and the Irish elk/giant deer ("Megaloceros giganteus").
Relationship with humans.
In Asia.
Acheulean layers in Hunasagi on India's southern Deccan Plateau yielded aurochs bones with cut marks. An aurochs bone with cut marks induced with flint was found in a Middle Paleolithic layer at the Nesher Ramla Homo site in Israel; it was dated to Marine Isotope Stage 5 about 120,000 years ago. An archaeological excavation in Israel found traces of a feast held by the Natufian culture around 12,000 years BP, in which three aurochs were eaten. This appears to be an uncommon occurrence in the culture and was held in conjunction with the burial of an older woman, presumably of some social status. Petroglyphs depicting aurochs in Gobustan Rock Art in Azerbaijan date to the Upper Paleolithic to Neolithic periods.
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Aurochs bones and skulls found at the settlements of Mureybet, Hallan Çemi and Çayönü indicate that people stored and shared food in the Pre-Pottery Neolithic B culture.
Remains of an aurochs were also found in a necropolis in Sidon, Lebanon, dating to around 3,700 years BP; the aurochs was buried together with numerous animals, a few human bones and foods.
Seals dating to the Indus Valley civilisation found in Harappa and Mohenjo-daro show an animal with curved horns like an aurochs. Aurochs figurines were made by the Maykop culture in the Western Caucasus.
The aurochs is denoted in the Akkadian words rīmu and rēmu, both used in the context of hunts by rulers such as Naram-Sin of Akkad, Tiglath-Pileser I and Shalmaneser III; in Mesopotamia, it symbolised power and sexual potency, was an epithet of the gods Enlil and Shamash, denoted prowess as an epithet of the king Sennacherib and the hero Gilgamesh. Wild bulls are frequently referred to in Ugaritic texts as hunted by and sacrificed to the god Baal. An aurochs is depicted on Babylon's Ishtar Gate, constructed in the 6th century BC.
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In Africa.
Petroglyphs depicting aurochs found in Qurta in the upper Nile valley were dated to the Late Pleistocene about 19–15,000 years BP using luminescence dating and are the oldest engravings found to date in Africa. Aurochs are part of hunting scenes in reliefs in a tomb at Thebes, Egypt dating to the 20th century BC, and in the mortuary temple of Ramesses III at Medinet Habu dating to around 1175 BC. The latter is the youngest depiction of aurochs in Ancient Egyptian art to date.
In Europe.
Evidence has been found for the butchery of aurochs by archaic hominins in Europe during the Middle Palaeolithic, such as the Biache-Saint-Vaast site in northern France dating to around 240,000 years ago, where bones of aurochs have been found burnt by fire and with cut marks, thought to have been created by Neanderthals. At the late Middle Palaeolithic Cueva Des-Cubierta site in Spain, Neanderthals are proposed to have kept the skulls of aurochs as hunting trophies.
The aurochs is widely represented in Upper Paleolithic cave paintings in the Chauvet and Lascaux caves in southern France dating to 36,000 and 21,000 years BP, respectively.
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Two Paleolithic rock engravings in the Calabrian Romito Cave depict an aurochs.
Palaeolithic engravings showing aurochs were also found in the Grotta del Genovese on the Italian island of Levanzo.
Upper Paleolithic rock engravings and paintings depicting the aurochs were also found in caves on the Iberian Peninsula dating from the Gravettian to the Magdalenian cultures.
Aurochs bones with chop and cut marks were found at various Mesolithic hunting and butchering sites in France, Luxemburg, Germany, the Netherlands, England and Denmark. Aurochs bones were also found in Mesolithic settlements by the Narva and Emajõgi rivers in Estonia. Aurochs and human bones were uncovered from pits and burnt mounds at several Neolithic sites in England.
A cup found in the Greek site of Vaphio shows a hunting scene, in which people try to capture an aurochs. One of the bulls throws one hunter on the ground while attacking the second with its horns. The cup seems to date to Mycenaean Greece. Greeks and Paeonians hunted aurochs and used their huge horns as trophies, cups for wine, and offerings to the gods and heroes. The ox mentioned by Samus, Philippus of Thessalonica and Antipater as killed by Philip V of Macedon on the foothills of mountain Orvilos, was actually an aurochs; Philip offered the horns, which were long and the skin to a temple of Hercules.
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The aurochs was described in Julius Caesar's "Commentarii de Bello Gallico".
Aurochs were occasionally captured and exhibited in venatio shows in Roman amphitheatres such as the Colosseum. Aurochs horns were often used by Romans as hunting horns.
In the , Sigurd kills four aurochs. During the Middle Ages, aurochs horns were used as drinking horns including the horn of the last bull; many aurochs horn sheaths are preserved today. The aurochs drinking horn at Corpus Christi College, Cambridge was engraved with the college's coat of arms in the 17th century.
An aurochs head with a star between its horns and Christian iconographic elements represents the official coat of arms of Moldavia perpetuated for centuries.
Aurochs were hunted with arrows, nets and hunting dogs, and its hair on the forehead was cut from the living animal; belts were made out of this hair and believed to increase the fertility of women. When the aurochs was slaughtered, the "os cordis" was extracted from the heart; this bone contributed to the mystique and magical powers that were attributed to it.
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In eastern Europe, the aurochs has left traces in expressions like "behaving like an aurochs" for a drunken person behaving badly, and "a bloke like an aurochs" for big and strong people.
Domestication.
The earliest-known domestication of the aurochs dates to the Neolithic Revolution in the Fertile Crescent, where cattle hunted and kept by Neolithic farmers gradually decreased in size between 9800 and 7500 BC. Aurochs bones found at Mureybet and Göbekli Tepe are larger in size than cattle bones from later Neolithic settlements in northern Syria like Dja'de el-Mughara and Tell Halula.
In Late Neolithic sites of northern Iraq and western Iran dating to the sixth millennium BC, cattle remains are also smaller but more frequent, indicating that domesticated cattle were imported during the Halaf culture from the central Fertile Crescent region.
Results of genetic research indicate that the modern taurine cattle ("Bos taurus") arose from 80 aurochs tamed in southeastern Anatolia and northern Syria about 10,500 years ago.
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Taurine cattle spread into the Balkans and northern Italy along the Danube River and the coast of the Mediterranean Sea.
Hybridisation between male aurochs and early domestic cattle occurred in central Europe between 9500 and 1000 BC.
Analyses of mitochondrial DNA sequences of Italian aurochs specimens dated to 17–7,000 years ago and 51 modern cattle breeds revealed some degree of introgression of aurochs genes into south European cattle, indicating that female aurochs had contact with free-ranging domestic cattle. Cattle bones of various sizes found at a Chalcolithic settlement in the Kutná Hora District provide further evidence for hybridisation of aurochs and domestic cattle between 3000 and 2800 BC in the Bohemian region.
Whole genome sequencing of a 6,750-year-old aurochs bone found in England was compared with genome sequence data of 81 cattle and single-nucleotide polymorphism data of 1,225 cattle. Results revealed that British and Irish cattle breeds share some genetic variants with the aurochs specimen; early herders in Britain might have been responsible for the local gene flow from aurochs into the ancestors of British and Irish cattle. The Murboden cattle breed also exhibits sporadic introgression of female European aurochs into domestic cattle in the Alps. Domestic cattle continued to diminish in both body and horn size until the Middle Ages.
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Comparative analysis of single-nucleotide polymorphisms and shared alleles revealed admixture between East Asian aurochs and introduced taurine cattle in ancient China, for example at Shimao. This suggested the incorporation of local aurochs into domestic cattle as far back as 4,000 years BP, either through spontaneous introgression, or the capture of different aurochs groups to supplement domestic stocks. The same study detected derived alleles shared by aurochs and modern taurine cattle in East Asia, especially among Tibetan breeds. Introgression with local aurochs could have facilitated rapid adaptation to new environments.
The Indian aurochs is thought to have been domesticated 10,000–8,000 years ago.
Aurochs fossils found at the Neolithic site of Mehrgarh in Pakistan are dated to around 8,000 years BP and represent some of the earliest evidence for its domestication on the Indian subcontinent. Female Indian aurochs contributed to the gene pool of zebu ("Bos indicus") between 5,500 and 4,000 years BP during the expansion of pastoralism in northern India. The zebu initially spread eastwards to Southeast Asia.
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Hybridisation between zebu and early taurine cattle occurred in the Near East after 4,000 years BP coinciding with the drought period during the 4.2-kiloyear event. The zebu was introduced to East Africa about 3,500–2,500 years ago, and reached Mongolia in the 13th and 14th centuries.
A third domestication event thought to have occurred in Egypt's Western Desert is not supported by results of an analysis of genetic admixture, introgression and migration patterns of 3,196 domestic cattle representing 180 populations. However, the same study supported extensive hybridization between taurine cattle in Africa, arrived from the Near East after domestication, and local wild African aurochs prior to the entry of the zebu in Africa. The zebu was introduced through Ancient Egypt and started to spread comprehensively through West Africa in the last 1,400 years, along with Arabic cultural influences. Most modern African cattle breeds are hybridized to a variable extent with Indicine cattle, with introgression being most reduced in areas of West Africa where the tse-tse fly is present.
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Extinction.
The Indian aurochs ("B. p. namadicus") became extinct sometime during the Holocene period, likely due to habitat loss caused by expanding pastoralism and interbreeding with the domestic zebu. The timing of extinction of aurochs in the Indian subcontinent is unclear, due to difficulty distinguishing aurochs remains from those of domestic cattle, with a 2021 review suggesting remains from Mehrgarh, Pakistan, dating to around 8,000 years ago "might constitute the only dated and reliably identified evidence" of Holocene Indian aurochs. The extinction probably predates the historical period, due to a lack of references to the aurochs in Indian texts.
A 2014 review suggested that the youngest remains of African aurochs ("B. p. mauritanicus") dated to around 6,000 years Before Present (BP), though some authors suggest that it may have survived until at least to the Roman period, as indicated by remains found in Buto and Faiyum in the Nile Delta.
In China, aurochs persisted until at least 3,600 BP.
The Eurasian aurochs ("B. p. primigenius") was present in southern Sweden during the Holocene climatic optimum until at least 7,800 years BP. In Denmark, the first-known local extinction of the aurochs occurred after the sea level rise on the newly formed Danish islands about 8,000–7,500 years BP, and the last documented aurochs lived in southern Jutland around 3,000 years BP. The latest-known aurochs fossil in Great Britain dates to 3,245 years BP, and it was probably extinct by 3,000 years ago.
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Excessive hunting began and continued until the aurochs was nearly extinct. The gradual extinction of the aurochs in Central Europe was concurrent with the clearcutting of large forest tracts between the 9th and 12th centuries.
By the 13th century, the aurochs existed only in small numbers in Eastern Europe, and hunting it became a privilege of nobles and later royals. The population in Hungary was declining from at least the 9th century and was extinct in the 13th century.
Findings from subfossil records indicate that wild aurochs might have survived in northwestern Transylvania until the 14th to 16th century, in western Moldavia until probably the early 17th century.
The last-known aurochs herd lived in a marshy woodland in Poland's Jaktorów Forest. It decreased from around 50 individuals in the mid 16th century to four individuals by 1601. The last aurochs cow died in 1627 from natural causes.
A 2021 study argued that the aurochs possibly survived in northeastern Bulgaria until at least the 17th century. A horn-core excavated in 2020 in Sofia was identified as being from an aurochs; the archaeological layer in which it was found was dated to the second half of the 17th or first half of the 18th century, suggesting that aurochs may have survived in Bulgaria until that date.
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Breeding of aurochs-like cattle.
In the early 1920s, Heinz Heck initiated a selective breeding program in Hellabrunn Zoo attempting to breed back the aurochs using several cattle breeds; the result is called Heck cattle.
Herds of these cattle were released to Oostvaardersplassen, a polder in the Netherlands in the 1980s as aurochs surrogates for naturalistic grazing with the aim to restore prehistorical landscapes. Large numbers of them died of starvation during the cold winters of 2005 and 2010, and the project of no interference ended in 2018.
Starting in 1996, Heck cattle were crossed with southern European cattle breeds such as Sayaguesa Cattle, Chianina and to a lesser extent Spanish Fighting Bulls in the hope of creating a more aurochs-like animal. The resulting crossbreeds are called Taurus cattle. Other breeding-back projects are the Tauros Programme and the Uruz Project.
However, approaches aiming at breeding an aurochs-like phenotype do not equate to an aurochs-like genotype.
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Asynchronous Transfer Mode
Asynchronous Transfer Mode (ATM) is a telecommunications standard defined by the American National Standards Institute and International Telecommunication Union Telecommunication Standardization Sector (ITU-T, formerly CCITT) for digital transmission of multiple types of traffic. ATM was developed to meet the needs of the Broadband Integrated Services Digital Network as defined in the late 1980s, and designed to integrate telecommunication networks. It can handle both traditional high-throughput data traffic and real-time, low-latency content such as telephony (voice) and video. ATM is a cell switching technology, providing functionality that combines features of circuit switching and packet switching networks by using asynchronous time-division multiplexing. ATM was seen in the 1990s as a competitor to Ethernet and networks carrying IP traffic as, unlike Ethernet, it was faster and designed with quality-of-service in mind, but it fell out of favor once Ethernet reached speeds of 1 gigabits per second.
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In the Open Systems Interconnection (OSI) reference model data link layer (layer 2), the basic transfer units are called "frames". In ATM these frames are of a fixed length (53 octets) called "cells". This differs from approaches such as Internet Protocol (IP) (OSI layer 3) or Ethernet (also layer 2) that use variable-sized packets or frames. ATM uses a connection-oriented model in which a virtual circuit must be established between two endpoints before the data exchange begins. These virtual circuits may be either permanent (dedicated connections that are usually preconfigured by the service provider), or switched (set up on a per-call basis using signaling and disconnected when the call is terminated).
The ATM network reference model approximately maps to the three lowest layers of the OSI model: physical layer, data link layer, and network layer. ATM is a core protocol used in the synchronous optical networking and synchronous digital hierarchy (SONET/SDH) backbone of the public switched telephone network and in the Integrated Services Digital Network (ISDN) but has largely been superseded in favor of next-generation networks based on IP technology. Wireless and mobile ATM never established a significant foothold.
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Protocol architecture.
To minimize queuing delay and packet delay variation (PDV), all ATM cells are the same small size. Reduction of PDV is particularly important when carrying voice traffic, because the conversion of digitized voice into an analog audio signal is an inherently real-time process. The decoder needs an evenly spaced stream of data items.
At the time of the design of ATM, synchronous digital hierarchy with payload was considered a fast optical network link, and many plesiochronous digital hierarchy links in the digital network were considerably slower, ranging from 1.544 to in the US, and 2 to in Europe.
At , a typical full-length 1,500 byte Ethernet frame would take 77.42 μs to transmit. On a lower-speed T1 line, the same packet would take up to 7.8 milliseconds. A queuing delay induced by several such data packets might exceed the figure of 7.8 ms several times over. This was considered unacceptable for speech traffic.
The design of ATM aimed for a low-jitter network interface. Cells were introduced to provide short queuing delays while continuing to support datagram traffic. ATM broke up all data packets and voice streams into 48-byte pieces, adding a 5-byte routing header to each one so that they could be reassembled later. Being 1/30th the size reduced cell contention jitter by the same factor of 30.
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The choice of 48 bytes was political rather than technical. When the CCITT (now ITU-T) was standardizing ATM, parties from the United States wanted a 64-byte payload because this was felt to be a good compromise between larger payloads optimized for data transmission and shorter payloads optimized for real-time applications like voice. Parties from Europe wanted 32-byte payloads because the small size (4 ms of voice data) would avoid the need for echo cancellation on domestic voice calls. The United States, due to its larger size, already had echo cancellers widely deployed. Most of the European parties eventually came around to the arguments made by the Americans, but France and a few others held out for a shorter cell length.
48 bytes was chosen as a compromise, despite having all the disadvantages of both proposals and the additional inconvenience of not being a power of two in size. 5-byte headers were chosen because it was thought that 10% of the payload was the maximum price to pay for routing information.
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Cell structure.
An ATM cell consists of a 5-byte header and a 48-byte payload. ATM defines two different cell formats: user–network interface (UNI) and network–network interface (NNI). Most ATM links use UNI cell format.
ATM uses the PT field to designate various special kinds of cells for operations, administration and management (OAM) purposes, and to delineate packet boundaries in some ATM adaptation layers (AAL). If the most significant bit (MSB) of the PT field is 0, this is a user data cell, and the other two bits are used to indicate network congestion and as a general-purpose header bit available for ATM adaptation layers. If the MSB is 1, this is a management cell, and the other two bits indicate the type: network management segment, network management end-to-end, resource management, and reserved for future use.
Several ATM link protocols use the HEC field to drive a CRC-based framing algorithm, which allows locating the ATM cells with no overhead beyond what is otherwise needed for header protection. The 8-bit CRC is used to correct single-bit header errors and detect multi-bit header errors. When multi-bit header errors are detected, the current and subsequent cells are dropped until a cell with no header errors is found.
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A UNI cell reserves the GFC field for a local flow control and sub-multiplexing system between users. This was intended to allow several terminals to share a single network connection in the same way that two ISDN phones can share a single basic rate ISDN connection. All four GFC bits must be zero by default.
The NNI cell format replicates the UNI format almost exactly, except that the 4-bit GFC field is re-allocated to the VPI field, extending the VPI to 12 bits. Thus, a single NNI ATM interconnection is capable of addressing almost 212 VPs of up to almost 216 VCs each.
Service types.
ATM supports different types of services via AALs. Standardized AALs include AAL1, AAL2, and AAL5, and the rarely used AAL3 and AAL4. AAL1 is used for constant bit rate (CBR) services and circuit emulation. Synchronization is also maintained at AAL1. AAL2 through AAL4 are used for variable bitrate (VBR) services, and AAL5 for data. Which AAL is in use for a given cell is not encoded in the cell. Instead, it is negotiated by or configured at the endpoints on a per-virtual-connection basis.
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Following the initial design of ATM, networks have become much faster. A 1500 byte (12000-bit) full-size Ethernet frame takes only 1.2 μs to transmit on a network, reducing the motivation for small cells to reduce jitter due to contention. The increased link speeds by themselves do not eliminate jitter due to queuing.
ATM provides a useful ability to carry multiple logical circuits on a single physical or virtual medium, although other techniques exist, such as Multi-link PPP, Ethernet VLANs, VxLAN, MPLS, and multi-protocol support over SONET.
Virtual circuits.
An ATM network must establish a connection before two parties can send cells to each other. This is called a virtual circuit (VC). It can be a permanent virtual circuit (PVC), which is created administratively on the end points, or a switched virtual circuit (SVC), which is created as needed by the communicating parties. SVC creation is managed by signaling, in which the requesting party indicates the address of the receiving party, the type of service requested, and whatever traffic parameters may be applicable to the selected service. "Call admission" is then performed by the network to confirm that the requested resources are available and that a route exists for the connection.
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Motivation.
ATM operates as a channel-based transport layer, using VCs. This is encompassed in the concept of the virtual paths (VP) and virtual channels. Every ATM cell has an 8- or 12-bit virtual path identifier (VPI) and 16-bit virtual channel identifier (VCI) pair defined in its header. The VCI, together with the VPI, is used to identify the next destination of a cell as it passes through a series of ATM switches on its way to its destination. The length of the VPI varies according to whether the cell is sent on a user-network interface (at the edge of the network), or if it is sent on a network-network interface (inside the network).
As these cells traverse an ATM network, switching takes place by changing the VPI/VCI values (label swapping). Although the VPI/VCI values are not necessarily consistent from one end of the connection to the other, the concept of a circuit "is" consistent (unlike IP, where any given packet could get to its destination by a different route than the others). ATM switches use the VPI/VCI fields to identify the virtual channel link (VCL) of the next network that a cell needs to transit on its way to its final destination. The function of the VCI is similar to that of the data link connection identifier (DLCI) in Frame Relay and the logical channel number and logical channel group number in X.25.
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Another advantage of the use of virtual circuits comes with the ability to use them as a multiplexing layer, allowing different services (such as voice, Frame Relay, IP). The VPI is useful for reducing the switching table of some virtual circuits which have common paths.
Types.
ATM can build virtual circuits and virtual paths either statically or dynamically. Static circuits (permanent virtual circuits or PVCs) or paths (permanent virtual paths or PVPs) require that the circuit is composed of a series of segments, one for each pair of interfaces through which it passes.
PVPs and PVCs, though conceptually simple, require significant effort in large networks. They also do not support the re-routing of service in the event of a failure. Dynamically built PVPs (soft PVPs or SPVPs) and PVCs (soft PVCs or SPVCs), in contrast, are built by specifying the characteristics of the circuit (the service "contract") and the two endpoints.
ATM networks create and remove switched virtual circuits (SVCs) on demand when requested by an end station. One application for SVCs is to carry individual telephone calls when a network of telephone switches are interconnected using ATM. SVCs were also used in attempts to replace local area networks with ATM.
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Routing.
Most ATM networks supporting SPVPs, SPVCs, and SVCs use the Private Network-to-Network Interface (PNNI) protocol to share topology information between switches and select a route through a network. PNNI is a link-state routing protocol like OSPF and IS-IS. PNNI also includes a very powerful route summarization mechanism to allow construction of very large networks, as well as a call admission control (CAC) algorithm which determines the availability of sufficient bandwidth on a proposed route through a network in order to satisfy the service requirements of a VC or VP.
Traffic engineering.
Another key ATM concept involves the traffic contract. When an ATM circuit is set up each switch on the circuit is informed of the traffic class of the connection. ATM traffic contracts form part of the mechanism by which quality of service (QoS) is ensured. There are four basic types (and several variants) which each have a set of parameters describing the connection.
VBR has real-time and non-real-time variants, and serves for bursty traffic. Non-real-time is sometimes abbreviated to vbr-nrt. Most traffic classes also introduce the concept of cell-delay variation tolerance (CDVT), which defines the "clumping" of cells in time.
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Traffic policing.
To maintain network performance, networks may apply traffic policing to virtual circuits to limit them to their traffic contracts at the entry points to the network, i.e. the user–network interfaces (UNIs) and network-to-network interfaces (NNIs) using usage/network parameter control (UPC and NPC). The reference model given by the ITU-T and ATM Forum for UPC and NPC is the generic cell rate algorithm (GCRA), which is a version of the leaky bucket algorithm. CBR traffic will normally be policed to a PCR and CDVT alone, whereas VBR traffic will normally be policed using a dual leaky bucket controller to a PCR and CDVT and an SCR and maximum burst size (MBS). The MBS will normally be the packet (SAR-SDU) size for the VBR VC in cells.
If the traffic on a virtual circuit exceeds its traffic contract, as determined by the GCRA, the network can either drop the cells or set the Cell Loss Priority (CLP) bit, allowing the cells to be dropped at a congestion point. Basic policing works on a cell-by-cell basis, but this is sub-optimal for encapsulated packet traffic as discarding a single cell will invalidate a packet's worth of cells. As a result, schemes such as partial packet discard (PPD) and early packet discard (EPD) have been developed to discard a whole packet's cells. This reduces the number of useless cells in the network, saving bandwidth for full packets. EPD and PPD work with AAL5 connections as they use the end of packet marker: the ATM user-to-ATM user (AUU) indication bit in the payload-type field of the header, which is set in the last cell of a SAR-SDU.
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Traffic shaping.
Traffic shaping usually takes place in the network interface controller (NIC) in user equipment, and attempts to ensure that the cell flow on a VC will meet its traffic contract, i.e. cells will not be dropped or reduced in priority at the UNI. Since the reference model given for traffic policing in the network is the GCRA, this algorithm is normally used for shaping as well, and single and dual leaky bucket implementations may be used as appropriate.
Reference model.
The ATM network reference model approximately maps to the three lowest layers of the OSI reference model. It specifies the following layers:
Deployment.
ATM became popular with telephone companies and many computer makers in the 1990s. However, even by the end of the decade, the better price–performance ratio of Internet Protocol-based products was competing with ATM technology for integrating real-time and bursty network traffic. Additionally, among cable companies using ATM there often would be discrete and competing management teams for telephony, video on demand, and broadcast and digital video reception, which adversely impacted efficiency. Companies such as FORE Systems focused on ATM products, while other large vendors such as Cisco Systems provided ATM as an option. After the burst of the dot-com bubble, some still predicted that "ATM is going to dominate". However, in 2005 the ATM Forum, which had been the trade organization promoting the technology, merged with groups promoting other technologies, and eventually became the Broadband Forum.
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Wireless or mobile ATM.
Wireless ATM, or mobile ATM, consists of an ATM core network with a wireless access network. ATM cells are transmitted from base stations to mobile terminals. Mobility functions are performed at an ATM switch in the core network, known as a "crossover switch", which is similar to the mobile switching center of GSM networks.
The advantage of wireless ATM is its high bandwidth and high-speed handoffs done at layer 2. In the early 1990s, Bell Labs and NEC research labs worked actively in this field. Andy Hopper from the University of Cambridge Computer Laboratory also worked in this area. There was a wireless ATM forum formed to standardize the technology behind wireless ATM networks. The forum was supported by several telecommunication companies, including NEC, Fujitsu and AT&T. Mobile ATM aimed to provide high-speed multimedia communications technology, capable of delivering broadband mobile communications beyond that of GSM and WLANs.
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Anus
In mammals, invertebrates and most fish, the anus (: anuses or ani; from Latin, 'ring' or 'circle') is the external body orifice at the "exit" end of the digestive tract (bowel), i.e. the opposite end from the mouth. Its function is to facilitate the expulsion of wastes that remain after digestion.
Bowel contents that pass through the anus include the gaseous flatus and the semi-solid feces, which (depending on the type of animal) include: indigestible matter such as bones, hair pellets, endozoochorous seeds and digestive rocks; residual food material after the digestible nutrients have been extracted, for example cellulose or lignin; ingested matter which would be toxic if it remained in the digestive tract; excreted metabolites like bilirubin-containing bile; and dead mucosal epithelia or excess gut bacteria and other endosymbionts. Passage of feces through the anus is typically controlled by muscular sphincters, and failure to stop unwanted passages results in fecal incontinence.
Amphibians, reptiles and birds use a similar orifice (known as the cloaca) for excreting liquid and solid wastes, for copulation and egg-laying. Monotreme mammals also have a cloaca, which is thought to be a feature inherited from the earliest amniotes. Marsupials have a single orifice for excreting both solids and liquids and, in females, a separate vagina for reproduction. Female placental mammals have completely separate orifices for defecation, urination, and reproduction; males have one opening for defecation and another for both urination and reproduction, although the channels flowing to that orifice are almost completely separate.
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The development of the anus was an important stage in the evolution of multicellular animals. It appears to have happened at least twice, following different paths in protostomes and deuterostomes. This accompanied or facilitated other important evolutionary developments: the bilaterian body plan, the coelom, and metamerism, in which the body was built of repeated "modules" which could later specialize, such as the heads of most arthropods, which are composed of fused, specialized segments.
In comb jellies, there are species with one and sometimes two permanent anuses, species like the warty comb jelly grows an anus, which then disappear when it is no longer needed.
Development.
In animals at least as complex as an earthworm, the embryo forms a dent on one side, the blastopore, which deepens to become the archenteron, the first phase in the growth of the gut. In deuterostomes, the original dent becomes the anus while the gut eventually tunnels through to make another opening, which forms the mouth. The protostomes were so named because it was thought that in their embryos the dent formed the mouth first ("proto–" meaning "first") and the anus was formed later at the opening made by the other end of the gut. Research from 2001 shows the edges of the dent close up in the middles of protosomes, leaving openings at the ends which become the mouths and anuses.
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Appendix
Appendix (: appendices or appendixes) may refer to:
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Acantharia
The Acantharia are a group of radiolarian protozoa, distinguished mainly by their strontium sulfate skeletons. Acantharians are heterotrophic marine microplankton that range in size from about 200 microns in diameter up to several millimeters. Some acantharians have photosynthetic endosymbionts and hence are considered mixotrophs.
Morphology.
Acantharian skeletons are composed of strontium sulfate, SrSO4, in the form of mineral celestine crystal. Celestine is named for the delicate blue colour of its crystals, and is the heaviest mineral in the ocean. The denseness of their celestite ensures acantharian shells function as mineral ballast, resulting in fast sedimentation to bathypelagic depths. High settling fluxes of acantharian cysts have been observed at times in the Iceland Basin and the Southern Ocean, as much as half of the total gravitational organic carbon flux.
The strontium sulfate crystals are secreted by vacuoles surrounding each spicule or spine. Acantharians are unique among marine organisms for their ability to biomineralize strontium sulfate as the main component of their skeletons. However, unlike other radiolarians whose skeletons are made of silica, acantharian skeletons do not fossilize, primarily because strontium sulfate is very scarce in seawater and the crystals dissolve after the acantharians die. The arrangement of the spines is very precise, and is described by what is called the Müllerian law in terms of lines of latitude and longitude – the spines lie on the intersections between five of the former, symmetric about an equator, and eight of the latter, spaced uniformly. Each line of longitude carries either two "tropical" spines or one "equatorial" and two "polar" spines, in alternation.
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The cell cytoplasm is divided into two regions: the endoplasm and the ectoplasm. The endoplasm, at the core of the cell, contains the main organelles, including many nuclei, and is delineated from the ectoplasm by a capsular wall made of a microfibril mesh. In symbiotic species, the algal symbionts are maintained in the endoplasm. The ectoplasm consists of cytoplasmic extensions used for prey capture and also contains food vacuoles for prey digestion. The ectoplasm is surrounded by a periplasmic cortex, also made up of microfibrils, but arranged into twenty plates, each with a hole through which one spicule projects. The cortex is linked to the spines by contractile myonemes, which assist in buoyancy control by allowing the ectoplasm to expand and contract, increasing and decreasing the total volume of the cell.
Taxonomy.
The way that the spines are joined at the center of the cell varies and is one of the primary characteristics by which acantharians are classified. The skeletons are made up of either ten diametric or twenty radial spicules. Diametric spicules cross the center of the cell, whereas radial spicules terminate at the center of the cell where they either form a tight or flexible junction depending on species. Acantharians with diametric spicules or loosely attached radial spicules are able to rearrange or shed spicules and form cysts.
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The morphological classification system roughly agrees with phylogenetic trees based on the alignment of ribosomal RNA genes, although the groups are mostly polyphyletic. Holacanthida seems to have evolved first and includes molecular clades A, B, and D. Chaunacanthida evolved second and includes only one molecular clade, clade C. Arthracanthida and Symphacanthida, which have the most complex skeletons, evolved most recently and constitute molecular clades E and F.
Symbiosis.
Many acantharians, including some in clade B (Holacanthida) and all in clades E & F (Symphiacanthida and Arthracanthida), host single-celled algae within their inner cytoplasm (endoplasm). By participating in this photosymbiosis, acantharians are essentially mixotrophs: they acquire energy through both heterotrophy and autotrophy. The relationship may make it possible for acantharians to be abundant in low-nutrient regions of the oceans and may also provide extra energy necessary to maintain their elaborate strontium sulfate skeletons. It is hypothesized that the acantharians provide the algae with nutrients (N & P) that they acquire by capturing and digesting prey in return for sugar that the algae produces during photosynthesis. It is not known, however, whether the algal symbionts benefit from the relationship or if they are simply being exploited and then digested by the acantharians.
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Symbiotic Holacanthida acantharians host diverse symbiont assemblages, including several genera of dinoflagellates ("Pelagodinium, Heterocapsa, Scrippsiella, Azadinium") and a haptophyte ("Chrysochromulina"). Clade E & F acantharians have a more specific symbiosis and primarily host symbionts from the haptophyte genus "Phaeocystis", although they sometimes also host "Chrysochromulina" symbionts. Clade F acantharians simultaneously host multiple species and strains of "Phaeocystis" and their internal symbiont community does not necessarily match the relative availability of potential symbionts in the surrounding environment. The mismatch between internal and external symbiont communities suggests that acantharians can be selective in choosing symbionts and probably do not continuously digest and recruit new symbionts, and maintain symbionts for extended periods of time instead.
Life cycle.
Adults are usually multinucleated. Earlier diverging clades are able to shed their spines and form cysts, which are often referred to as reproductive cysts. Reproduction is thought to take place by formation of swarmer cells (formerly referred to as "spores"), which may be flagellate, and cysts have been observed to release these swarmers. Non-encysted cells have also been seen releasing swarmers in laboratory conditions. Not all life cycle stages have been observed, however, and no one has witnessed the fusion of swarmers to produce a new acantharian. Cysts are often found in sediment traps and it is therefore believed that the cysts help acantharians sink into deep water. Genetic data and some imaging suggests that non-cyst-forming acantharians may also sink to deep water to release swarmers. Releasing swarmer cells in deeper water may improve the survival chances of juveniles. Study of these organisms has been hampered mainly by an inability to "close the lifecycle" and maintain these organisms in culture through successive generations.
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African National Congress
The African National Congress (ANC) is a political party in South Africa. It originated as a liberation movement known for its opposition to apartheid and has governed the country since 1994, when the first post-apartheid election resulted in Nelson Mandela being elected as President of South Africa. Cyril Ramaphosa, the incumbent national president, has served as president of the ANC since 18 December 2017.
Founded on 8 January 1912 in Bloemfontein as the South African Native National Congress, the organisation was formed to advocate for the rights of black South Africans. When the National Party government came to power in 1948, the ANC's central purpose became to oppose the new government's policy of institutionalised apartheid.
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When the National Party government came to power in 1948, the ANC's central purpose became to oppose the new government's policy of institutionalised apartheid. Headquartered in Lusaka, Zambia, the exiled ANC dedicated much of its attention to a campaign of sabotage and guerrilla warfare against the apartheid state, carried out under its military wing, uMkhonto we Sizwe, which was founded in 1961 in partnership with the South African Communist Party (SACP). The ANC was condemned as a terrorist organisation by the governments of South Africa, the United States, and the United Kingdom. However, it positioned itself as a key player in the negotiations to end apartheid, which began in earnest after the ban was repealed in 1990. For much of that time, the ANC leadership, along with many of its most active members, operated from abroad. After the Soweto Uprising of 1976, the ANC remained committed to achieving its objectives through armed struggle, led by its military wing, Umkhonto we Sizwe. These circumstances significantly shaped the ANC during its years in exile.
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In the post-apartheid era, the ANC continues to identify itself foremost as a liberation movement, although it is also a registered political party. Partly due to its Tripartite Alliance with the South African Communist Party (SACP) and the Congress of South African Trade Unions, it had retained a comfortable electoral majority at the national level and in most provinces, and has provided each of South Africa's five presidents since 1994. South Africa is considered a dominant-party state. However, the ANC's electoral majority has declined consistently since 2004, and in the 2021 local elections, its share of the national vote dropped below 50% for the first time ever. Over the last decade, the party has been embroiled in a number of controversies, particularly relating to widespread allegations of political corruption among its members.
Following the 2024 general election, the ANC lost its majority in parliament for the first time in South Africa's democratic history. However, it still remained the largest party, with just over 40% of the vote. The party also lost its majority in Kwa-Zulu Natal, Gauteng and Northern Cape. Despite these setbacks, the ANC retained power at the national level through a grand coalition referred to as the Government of National Unity, including parties which together have 72% of the seats in Parliament.
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History.
Origins.
A successor of the Cape Colony's Imbumba Yamanyama organisation, the ANC was founded as the South African Native National Congress in Bloemfontein on 8 January 1912, and was renamed the African National Congress in 1923. Pixley ka Isaka Seme, Sol Plaatje, John Dube, and Walter Rubusana founded the organisation, who, like much of the ANC's early membership, were from the conservative, educated, and religious professional classes of black South African society. Although they would not take part, Xhosa chiefs would show huge support for the organisation; as a result, King Jongilizwe donated 50 cows to it during its founding. Around 1920, in a partial shift away from its early focus on the "politics of petitioning", the ANC developed a programme of passive resistance directed primarily at the expansion and entrenchment of pass laws. When Josiah Gumede took over as ANC president in 1927, he advocated for a strategy of mass mobilisation and cooperation with the Communist Party, but was voted out of office in 1930 and replaced with the traditionalist Seme, whose leadership saw the ANC's influence wane.
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In the 1940s, Alfred Bitini Xuma revived some of Gumede's programmes, assisted by a surge in trade union activity and by the formation in 1944 of the left-wing ANC Youth League under a new generation of activists, among them Walter Sisulu, Nelson Mandela, and Oliver Tambo. After the National Party was elected into government in 1948 on a platform of apartheid, entailing the further institutionalisation of racial segregation, this new generation pushed for a Programme of Action which explicitly advocated African nationalism and led the ANC, for the first time, to the sustained use of mass mobilisation techniques like strikes, stay-aways, and boycotts. This culminated in the 1952–53 Defiance Campaign, a campaign of mass civil disobedience organised by the ANC, the Indian Congress, and the coloured Franchise Action Council in protest of six apartheid laws. The ANC's membership swelled. In June 1955, it was one of the groups represented at the multi-racial Congress of the People in Kliptown, Soweto, which ratified the Freedom Charter, from then onwards a fundamental document in the anti-apartheid struggle. The Charter was the basis of the enduring Congress Alliance, but was also used as a pretext to prosecute hundreds of activists, among them most of the ANC's leadership, in the Treason Trial. Before the trial was concluded, the Sharpeville massacre occurred on 21 March 1960. In the aftermath, the ANC was banned by the South African government. It was not unbanned until February 1990, almost three decades later.
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Exile in Lusaka.
After its banning in April 1960, the ANC was driven underground, a process hastened by a barrage of government banning orders, by an escalation of state repression, and by the imprisonment of senior ANC leaders pursuant to the Rivonia trial and Little Rivonia trial. From around 1963, the ANC effectively abandoned much of even its underground presence inside South Africa and operated almost entirely from its external mission, with headquarters first in Morogoro, Tanzania, and later in Lusaka, Zambia. For the entirety of its time in exile, the ANC was led by Tambo – first "de facto", with president Albert Luthuli under house arrest in Zululand; then in an acting capacity, after Luthuli's death in 1967; and, finally, officially, after a leadership vote in 1985. Also notable about this period was the extremely close relationship between the ANC and the reconstituted South African Communist Party (SACP), which was also in exile.
uMkhonto we Sizwe.
In 1961, partly in response to the Sharpeville massacre, leaders of the SACP and the ANC formed a military body, Umkhonto we Sizwe (MK, "Spear of the Nation"), as a vehicle for armed struggle against the apartheid state. Initially, MK was not an official ANC body, nor had it been directly established by the ANC National Executive: it was considered an autonomous organisation, until such time as the ANC formally recognised it as its armed wing in October 1962.
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In the first half of the 1960s, MK was preoccupied with a campaign of sabotage attacks, especially bombings of unoccupied government installations. As the ANC reduced its presence inside South Africa, however, MK cadres were increasingly confined to training camps in Tanzania and neighbouring countries – with such exceptions as the Wankie Campaign, a momentous military failure. In 1969, Tambo was compelled to call the landmark Morogoro Conference to address the grievances of the rank-and-file, articulated by Chris Hani in a memorandum which depicted MK's leadership as corrupt and complacent. Although MK's malaise persisted into the 1970s, conditions for armed struggle soon improved considerably, especially after the Soweto uprising of 1976 in South Africa saw thousands of students – inspired by Black Consciousness ideas – cross the borders to seek military training. MK guerrilla activity inside South Africa increased steadily over this period, with one estimate recording an increase from 23 incidents in 1977 to 136 incidents in 1985. In the latter half of the 1980s, a number of South African civilians were killed in these attacks, a reversal of the ANC's earlier reluctance to incur civilian casualties. Fatal attacks included the 1983 Church Street bombing, the 1985 Amanzimtoti bombing, the 1986 Magoo's Bar bombing, and the 1987 Johannesburg Magistrate's Court bombing. Partly in retaliation, the South African Defence Force increasingly crossed the border to target ANC members and ANC bases, as in the 1981 raid on Maputo, 1983 raid on Maputo, and 1985 raid on Gaborone.
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During this period, MK activities led the governments of Margaret Thatcher and Ronald Reagan to condemn the ANC as a terrorist organisation. In fact, neither the ANC nor Mandela were removed from the U.S. terror watch list until 2008. The animosity of Western regimes was partly explained by the Cold War context, and by the considerable amount of support – both financial and technical – that the ANC received from the Soviet Union.
Negotiations to end apartheid.
From the mid-1980s, as international and internal opposition to apartheid mounted, elements of the ANC began to test the prospects for a negotiated settlement with the South African government, although the prudence of abandoning armed struggle was an extremely controversial topic within the organisation. Following preliminary contact between the ANC and representatives of the state, business, and civil society, President F. W. de Klerk announced in February 1990 that the government would unban the ANC and other banned political organisations, and that Mandela would be released from prison. Some ANC leaders returned to South Africa from exile for so-called "talks about talks", which led in 1990 and 1991 to a series of bilateral accords with the government establishing a mutual commitment to negotiations. Importantly, the Pretoria Minute of August 1990 included a commitment by the ANC to unilaterally suspend its armed struggle. This made possible the multi-party Convention for a Democratic South Africa and later the Multi-Party Negotiating Forum, in which the ANC was regarded as the main representative of the interests of the anti-apartheid movement.
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