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References Munn, Nancy D. (1984). The Transformation Of Subjects Into Objects in Walbiri and Pitjantjartjara Myths. In: M. Charlesworth, H. Morphy, D. Bell and K. Maddock, Eds. Religion in Aboriginal Australia: An Anthology. St. Lucia, Queensland: University of Queensland Press .

Guruwari also referres to the energetical 'pattern' in the aborigen concept which states that every activity or process leaves an 'energetical residue' in the ground, similary to plants which leave an image of themselves into the shape of the seeds. It is, consequently, an important part of the fields and it inprints its metaphysical, deep meaning. References Munn, Nancy D. (1984). The Transformation Of Subjects Into Objects in Walbiri and Pitjantjartjara Myths. In: M. Charlesworth, H. Morphy, D. Bell and K. Maddock, Eds. Religion in Aboriginal Australia: An Anthology. St. Lucia, Queensland: University of Queensland Press . Stanislav Grof (2006) . When the Impossible Happens: Adventures in Non-Ordinary Realities .

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Guruwari or 'Totem Design' or 'Seed Power' is an idea that appears in the Walbiri language of the culture of indigenous Australian peoples. Guruwari is intimately associated with The Dreaming. Guruwari also referres to the energetical 'pattern' in the aborigen concept which states that every activity or process leaves an 'energetical residue' in the ground, similary to plants which leave an image of themselves into the shape of the seeds. It is, consequently, an important part of the fields and it inprints its metaphysical, deep meaning.

Guruwari or "totem design" or "seed power" is an idea that appears in the Warlpiri language of the culture of indigenous Australian peoples. Guruwari is intimately associated with The Dreaming. Guruwari also refers to the energetic "pattern" in the Aboriginal concept that states that every activity or process leaves an "energetic residue" in the ground, similar to plants leaving an image of themselves in the shape of the seeds. It is, consequently, an important part of the fields and it imprints its metaphysical, deep meaning.

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Signs and symptoms Three types of juvenile arthritis exist—juvenile rheumatoid arthritis (JRA) , juvenile chronic arthritis (JCA) , and juvenile idiopathic arthritis (JIA), of which JRA is the most common .

Signs and symptoms Several types of childhood arthritis exist, the most common being juvenile idiopathic arthritis (JIA), also known as juvenile rheumatoid arthritis (JRA) or juvenile chronic arthritis (JCA) . Other types of childhood arthritis include juvenile myositis, juvenile lupus, juvenile scleroderma, vasculitis, and fibromyalgia .

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Anarcho-primitivism is a political ideology that advocates a return to non-"civilized" ways of life through deindustrialization, abolition of the division of labor or specialization and abandonment of large-scale organization technologies. Anarcho-primitivists critique the origins and progress of the Industrial Revolution and industrial society . According to anarcho-primitivism , the shift from hunter-gatherer to agricultural subsistence during the Neolithic Revolution gave rise to coercion, social alienation and social stratification.

Anarcho-primitivism is a ideology that advocates for humanity's return to non-"civilized" ways of life through deindustrialization, abolition of the division of labor or specialization and abandonment of large-scale organization technologies. Anarcho-primitivists critique the origins and progress of the agricultural revolution and industrial revolution . According to anarcho-primitivist thinkers , the shift from hunter-gatherer to agricultural subsistence during the Neolithic Revolution gave rise to coercion, social alienation and social stratification.

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Anarcho-primitivism is a ideology that advocates for humanity's return to non-"civilized" ways of life through deindustrialization, abolition of the division of labor or specialization and abandonment of large-scale organization technologies. Anarcho-primitivists critique the origins and progress of the agricultural revolution and industrial revolution . According to anarcho-primitivist thinkers , the shift from hunter-gatherer to agricultural subsistence during the Neolithic Revolution gave rise to coercion, social alienation and social stratification.

Anarcho-primitivism is a political ideology that advocates a return to non-"civilized" ways of life through deindustrialization, abolition of the division of labor or specialization and abandonment of large-scale organization technologies. Anarcho-primitivists critique the origins and progress of the Industrial Revolution and industrial society . According to anarcho-primitivism , the shift from hunter-gatherer to agricultural subsistence during the Neolithic Revolution gave rise to coercion, social alienation and social stratification.

985636

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Artificial society is the specific agent based computational model for computer simulation in social analysis. It is mostly connected to the theme in complex system , emergence, Monte Carlo method, computational sociology, multi-agent system , and evolutionary programming. The concept itself is simpleenough. Actually reaching this conceptual point took a while. Complex mathematical models have been, and are, common; deceivingly simple models only have their roots in the late forties, and took the advent of the microcomputer to really get up to speed.

An artificial society is an agent-based computational model for computer simulation in social analysis. It is mostly connected to the themes of complex systems , emergence, the Monte Carlo method, computational sociology, multi-agent systems , and evolutionary programming. While the concept was simple, actually realizing this conceptual point took a while. Complex mathematical models have been, and are, common; deceivingly simple models only have their roots in the late forties, and took the advent of the microcomputer to really get up to speed.

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The term is believed to have first been publicly used by the European Green Party in the 2005 Declaration Of Brussels, and has been subsequently discussed by various Green Parties in Europe without wider uptake as a generic term. The demographics of the modern environmental movement tend to be skewed towards younger people (sometimes referred to as "Generation Y"; with the exception of a smaller number of "elder statespersons" who were involved in the birth of the modern environmental movement. This is demonstrated clearly in the membership profiles of organisations such as Greenpeace, Rainforest Action Network and People and Planet, who all classify themselves as Direct Action groups. External links European Network Of Green Seniors Green Seniors

The term is believed to have first been publicly used by the European Green Party in the 2005 Declaration of Brussels, and has been subsequently discussed by various Green Parties in Europe without wider uptake as a generic term. The demographics of the modern environmental movement tend to be skewed towards younger people (sometimes referred to as "Generation Y"; with the exception of a smaller number of "elder statespersons" who were involved in the birth of the modern environmental movement. This is demonstrated clearly in the membership profiles of organisations such as Greenpeace, Rainforest Action Network and People Planet, who all classify themselves as Direct Action groups. References External links European Network Of Green Seniors Green Seniors (dead link)

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The information cycle is the way information is processed and bestowed by the way it changes overtime. Usually it's to describe media coverage and researchers, in which information goes through various stages of reporting and publication. In the cycle model, information about an event starts out as a news story , presented on the Internet, television, radio, newspapers; then magazines; then it moves on to scholarly research published in academic journals , conferences, or books ; and finally , if the information is considered important enough, it ends in reference works such as handbooks and encyclopedias. The model is commonly taught in library education. Information flow in this model can be thought of as a cycle because, conceptually, the published information might spark new ideas which will pass through similar stages. As information passes through the various stages, its content and presentation changes. The initial news coverage may take place as events unfold, and offers only basic information in terms of "who, what, where, when". News magazines will offer more background information, adding the fifth W, "why ", especially in less frequently appearing specialized periodicals. After a period of typically months, scholars may use the information for their studies; they are more likely than journalists to be experts in the field to which the information pertains, and will write detailed studies that take historical context and long-term meaning into account. Finally, after a few years, books may appear about the initial events . The idea of an information cycle is that it is a way of evaluating sources and to determine the information of where it comes from and the process .

The term information cycle refers to the way information is processed and distributed and how it changes over time. It is usually used to describe the progression of media coverage relating to a particular newsworthy event or topic during which information goes through various stages of reporting and publication. In the cycle model, information begins circulation with a news story presented via the Internet, television, radio, or newspaper, followed by its release in magazines. The information is then researched by scholars and published in academic journals or books and presented at academic conferences. Finally , if the information is considered important enough, it is included in reference works such as handbooks and encyclopedias. As information passes through these stages, its content and presentation changes. Initial news coverage may take place as events unfold, and offer only the basics in terms of "who, what, when, and where." News magazines will provide more background information, adding the fifth W, "why ," especially in less frequently appearing or specialized periodicals. As more time passes, scholars will research the information and write detailed studies that take historical context and long-term meaning into account. Finally, after a few years, books regarding the information may appear . Understanding the information cycle helps aid researchers and academics in determining the validity of source material. For instance, the cycle model is commonly taught in library education. Information flow in this model can be thought of as a cycle because, conceptually, the published information might spark new ideas which will pass through similar stages .

9871209

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The original depth recorded while drilling an oil or gas well is known as the Driller's Depth . The two main depth references used in the "downhole" (i.e. sub-surface) environment are Driller's Depths and Logger's Depths (also called Wireline Logger's Depths ). These measurement systems are recorded quite differently and generally Logger's Depths are considered the more accurate of the two: Driller's Depth measurement is tied to drilling operations and other closely associated activities such as logging while drilling (LWD), measurement while drilling (MWD) and coring. Driller's Depth is always recorded, and it constitutes the primary depth system, unless it is later superseded by a more accurate measurement such as the depth from an open- or cased-hole wireline log. Driller's Depth should always have 1) a unit of measurement e.g. meter or feet, 2) a datum reference e.g. rig floor. Measurement of Driller's Depth There are several parts of the drilling site to be considered while measuring: The assembly of rotating parts that goes down the hole, which is a series of drill pipe connections and drill collars, ending in a rotating bit. There may optionally be tools for logging while drilling as well. The length of all these is measured, and this gives us the Driller's Depth at a given point in time. As more pipe is added, and the drilling deepens, this measurement will be updated. On land, the floor of the rig provides us with a starting altitude, and all depth measurements are calculated relative to it. Since it is unlikely for the height of the ground to change significantly during drilling, this is assumed to be absolute. Offshore, this absolute datum must be independent of the tide. Common absolute datum include LAT (Lowest astronomical tide) and MSL (Mean sea level). This is most relevant for wells drilled from floating rigs, where the potential for error is greatest. In practice, Driller's Depth measurement is a manual operation, not changed significantly over the years and there are many facets of the system with potential to introduce errors and inconsistencies. This process was first described by Reistle and Sikes in 1938,Reistle, C. E., Jr., and Sikes, S. T., Jr., Well-depth measurements, Am. Petroleum Inst. Drilling and Production Practice, 1938, p. 80–95 and has not changed significantly. Dealing with Driller Depth errors If exploration derived prognosed depths are significantly different from the Driller's Depths , for example by 10−30 m, then warning bells come up – it is possible a pipe section or stand has been left off the calculations. If this is suspected, then the drill string should be measured (in tension) when the string is next pulled out of the hole, and the results checked with the tally. Mudloggers should be vigilant, as they provide the opportunity to cross check with the drilling company.

The original depth recorded while drilling an oil or gas well is known as the driller's depth . The two main depth references used in the "downhole" (i.e. sub-surface) environment are driller's depths and Logger's depths (also called Wireline logger's depths ). These measurement systems are recorded quite differently and logger's depths are generally considered the more accurate of the two: Driller's depth measurement is tied to drilling operations and other closely associated activities such as logging while drilling (LWD), measurement while drilling (MWD) and coring. Driller's depth is always recorded, and it constitutes the primary depth system, unless it is later superseded by a more accurate measurement such as the depth from an open- or cased-hole wireline log. Driller's depth should always have 1) a unit of measurement e.g. meter or feet, 2) a datum reference e.g. rig floor. Measurement of Driller's Depth There are several parts of the drilling site to be considered while measuring: The assembly of rotating parts that goes down the hole, which is a series of drill pipe connections and drill collars, ending in a rotating bit. There may optionally be tools for logging while drilling as well. The length of all these is measured, and this gives the driller's depth at a given point in time. As more pipe is added, and the drilling deepens, this measurement will be updated. On land, the floor of the rig provides us with a starting altitude, and all depth measurements are calculated relative to it. Since it is unlikely for the height of the ground to change significantly during drilling, this is assumed to be absolute. Offshore, this absolute datum must be independent of the tide. Common absolute datum include LAT (Lowest astronomical tide) and MSL (Mean sea level). This is most relevant for wells drilled from floating rigs, where the potential for error is greatest. In practice, driller's depth measurement is a manual operation, not changed significantly over the years and there are many facets of the system with potential to introduce errors and inconsistencies. This process was first described by Reistle and Sikes in 1938,Reistle, C. E., Jr., and Sikes, S. T., Jr., Well-depth measurements, Am. Petroleum Inst. Drilling and Production Practice, 1938, p. 80–95 and has not changed significantly. Dealing with driller depth errors If exploration derived prognosicated depths are significantly different from the driller's depths , for example by 10−30 m, then warning bells come up – it is possible a pipe section or stand has been left off the calculations. If this is suspected, then the drill string should be measured (in tension) when the string is next pulled out of the hole, and the results checked with the tally. Mudloggers should be vigilant, as they provide the opportunity to cross check with the drilling company.

9871209

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The two main depth references used in the "downhole" (i.e. sub-surface) environment are driller's depths and Logger 's depths (also called Wireline logger's depths). These measurement systems are recorded quite differently and logger's depths are generally considered the more accurate of the two: Driller's depth measurement is tied to drilling operations and other closely associated activities such as logging while drilling (LWD ), measurement while drilling (MWD) and coring. Driller's depth is always recorded, and it constitutes the primary depth system, unless it is later superseded by a more accurate measurement such as the depth from an open- or cased-hole wireline log. Driller's depth should always have 1) a unit of measurement e.g. meter or feet, 2) a datum reference e.g. rig floor. Measurement of Driller's Depth There are several parts of the drilling site to be considered while measuring: The assembly of rotating parts that goes down the hole, which is a series of drill pipe connections and drill collars, ending in a rotating bit. There may optionally be tools for logging while drilling as well. The length of all these is measured, and this gives the driller's depth at a given point in time. As more pipe is added, and the drilling deepens, this measurement will be updated. On land, the floor of the rig provides us with a starting altitude, and all depth measurements are calculated relative to it. Since it is unlikely for the height of the ground to change significantly during drilling, this is assumed to be absolute. Offshore, this absolute datum must be independent of the tide. Common absolute datum include LAT (Lowest astronomical tide) and MSL (Mean sea level). This is most relevant for wells drilled from floating rigs, where the potential for error is greatest. Measurement errors due to bottom-hole assembly Another potential area for error is the Bottom Hole Assembly (BHA). The BHA consists of the drill bit, drill collars and stabilizers. Additionally, it can also include a downhole motor, MWD ( measurement while drilling ) and LWD ( logging while drilling ) tools . Errors come about if the total BHA is not correctly measured or recorded. Often BHA changes may be made during operations and if these changes are not recorded then the depths will be incorrect. Ideally the BHA is operated to minimize "sagging" within the borehole. Pipe stretch and compression will occur from time to time but are not corrected for during normal operations, even though they can introduce fairly significant cumulative errors on driller's depth, particularly in deep wells or in areas of hard rock. Dealing with driller depth errors If exploration derived prognosicated depths are significantly different from the driller's depths, for example by 10−30 m, then warning bells come up – it is possible a pipe section or stand has been left off the calculations. If this is suspected, then the drill string should be measured (in tension) when the string is next pulled out of the hole, and the results checked with the tally. Mudloggers should be vigilant, as they provide the opportunity to cross check with the drilling company. An important aspect in this is identifying the required accuracy for the logged driller's depths. If drillers and geologists are "OK" with (for example, +/- 15 m) at these depths, but later the reservoir engineers trying to map fluid water contacts require a higher level of precision (for example, +/- 3 m), then by the time the drilling is finished the higher level of accuracy cannot be recreated. This leads to the concept of true along-hole (TAH) depth, where the measurements made are defined using the accuracy of the pipe length calibration method and (if any) the accuracy of the corrections applied the correction methodology. One methodology that has been introduced is called Driller Way-point Depth (patent applied)Bolt H., A Method for Determining Well Depth, Driller's Way-point Depth Ltd., International Patent Application No. PCT/GB2018/000030, February 2017 which results in TAH depth. The measurement uncertainty is then a combination of the drill pipe length measurement accuracy, how accurately the correction parameters are measured, and the fidelity of the correction model applied. Examples For some deep wells, e.g. 7000 m or 25000 ft deep, the drill pipe elongation due to its own weight and temperature must be taken into account. This can be on the order of 24 m (80 ft). Wireline does not behave this way: it tends to lengthen under tension but shorten with increasing temperature. One can only assume by how much this net effect varies. Wireline depth correction for temperature and tension has been around since before the days of computer data acquisition, and is generally seen as reliable. Based on experience, the impact on a geological model previously based on wireline depth, when drilling at greater than 7,000 m and using LWD (driller's) depths, can introduce differences in marker depths of up to 25 m (80 ft): the driller's depths are consistently higher than the more reliable wireline depths.

The two main depth references used in the "downhole" (i.e. sub-surface) environment are driller's depths and logger 's depths (also called wireline logger's depths). These measurement systems are recorded quite differently and logger's depths are generally considered the more accurate of the two: Driller's depth measurement is tied to drilling operations and other closely associated activities such as logging while drilling ), measurement while drilling , and coring. Driller's depth is always recorded, and it constitutes the primary depth system, unless it is later superseded by a more accurate measurement such as the depth from an open- or cased-hole wireline log. Driller's depth should always have 1) a unit of measurement e.g. meter or feet, 2) a datum reference e.g. rig floor. Measurement of Driller's Depth There are several parts of the drilling site to be considered while measuring: The assembly of rotating parts that goes down the hole, which is a series of drill pipe connections and drill collars, ending in a rotating bit. There may optionally be tools for logging while drilling as well. The length of all these is measured, and this gives the driller's depth at a given point in time. As more pipe is added, and the drilling deepens, this measurement will be updated. On land, the floor of the rig provides us with a starting altitude, and all depth measurements are calculated relative to it. Since it is unlikely for the height of the ground to change significantly during drilling, this is assumed to be absolute. Offshore, this absolute datum must be independent of the tide. Common absolute datum include (lowest astronomical tide) and mean sea level). This is most relevant for wells drilled from floating rigs, where the potential for error is greatest. Measurement errors due to bottom-hole assembly Another potential area for error is the bottom hole assembly. This consists of the drill bit, drill collars and stabilizers. It can also include a downhole motor, tools for measurement while drilling and logging while drilling . Errors come about if the total bottom hole assemblyis not correctly measured or recorded. Bottom hole assembly changes may be made during operations and if these changes are not recorded then the depths will be incorrect. Ideally the bottom hole assembly is operated to minimize "sagging" within the borehole. Pipe stretch and compression will occur from time to time but are not corrected for during normal operations, even though they can introduce fairly significant cumulative errors on driller's depth, particularly in deep wells or in areas of hard rock. Dealing with driller depth errors If exploration derived prognosticated depths are significantly different from the driller's depths, for example by 10−30 m, then warning bells come up – it is possible a pipe section or stand has been left off the calculations. If this is suspected, then the drill string should be measured (in tension) when the string is next pulled out of the hole, and the results checked with the tally. Mudloggers should be vigilant, as they provide the opportunity to cross check with the drilling company. An important aspect in this is identifying the required accuracy for the logged driller's depths. If drillers and geologists are "OK" with (for example, +/- 15 m) at these depths, but later the reservoir engineers trying to map fluid water contacts require a higher level of precision (for example, +/- 3 m), then by the time the drilling is finished the higher level of accuracy cannot be recreated. This leads to the concept of true along-hole depth, where the measurements made are defined using the accuracy of the pipe length calibration method and (if any) the accuracy of the corrections applied the correction methodology. One methodology that has been introduced is called Driller Way-point Depth (patent applied)Bolt H., A Method for Determining Well Depth, Driller's Way-point Depth Ltd., International Patent Application No. PCT/GB2018/000030, February 2017 which results in true along-hole depth. The measurement uncertainty is then a combination of the drill pipe length measurement accuracy, how accurately the correction parameters are measured, and the fidelity of the correction model applied. Examples For some deep wells, e.g. 7000 m or 25000 ft deep, the drill pipe elongation due to its own weight and temperature must be taken into account. This can be on the order of 24 m (80 ft). Wireline does not behave this way: it tends to lengthen under tension but shorten with increasing temperature. One can only assume by how much this net effect varies. Wireline depth correction for temperature and tension has been around since before the days of computer data acquisition, and is generally seen as reliable. Based on experience, the impact on a geological model previously based on wireline depth, when drilling at greater than 7,000 m and using logging while drilling (driller's) depths, can introduce differences in marker depths of up to 25 m (80 ft): the driller's depths are consistently higher than the more reliable wireline depths.

987842

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In 2010, Fearnley married Jordan white at Glenrock Lagoon . Fearnley and Jordan met while at a night club Leo’s night club in Orange, New South Wales. Their first son, Lilian, was born in 2013 with a second child, a daughter Waryk born in 2017. And died in a truck accident while hiting in to a black man named Sam okaronka

In 2010, Fearnley married Jordan white at Africa, Nigeria . Fearnley and Jordan met while at a night club Leo’s night club in Orange, New South Wales. Their first son, Lilian, (who was a disappointment) was born in 2013 with a second child, a daughter Waryk born in 2017. And died in a truck accident while hiting in to a black man named Sam okaronka

987842

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In 2010, Fearnley married Jordan white at Africa, Nigeria . Fearnley and Jordan met while at a night club Leo’s night club in Orange , New South Wales. Their first son, Lilian, (who was a disappointment) was born in 2013 with a second child, a daughter Waryk born in 2017. And died in a truck accident while hiting in to a black man named Sam okaronka

In 2010, Fearnley married Sheridan Rosconi at Glenrock Lagoon . Fearnley and Rosconi met while studying at Charles Sturt University in Bathurst , New South Wales. Their first son, Harry, was born in 2013 with a second child, a daughter Emilia born in 2017.

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On 30 September 2009, Fearnley conducted a training climb of Sydney's Centrepoint Tower's 1,504 fire stairs in 20 minutes, taking them two at a time. While far short of the 6m 52s record for the annual charity climb (Sydney Tower Run-up), the Tower's manager said this was quicker than the 25 minutes required by most able-bodied people.2 at a time: Paralympian climbs Centrepoint on his hands , ABC Online, 30 September 2009 In 2009, he won his fourth New York City Marathon title, his third consecutive title in the Chicago Marathon and victories in Seoul, Paris, London and Sydney. Speaker Profile of Kurt Fearnley at The Celebrity Speakers Bureau In November 2009, Fearnley crawled the Kokoda Trail accompanied by family and friends in support of Movember and Beyond Blue.Kurt Fearnley , International Day of People with Disability, Retrieved 30 September 2009 He completed the journey in 10 days. In 2009, he was awarded the Young Australian of the Year for New South Wales. Fearnley is active in advocacy work, and has been an ambassador for the Don't DIS my ABILITY campaign for four years. He was also a 2010 International Day of People with Disability Ambassador. IDPwD ambassador In 2010, Fearnley competed again in the New York marathon, which he came in third. In the same year his image was featured on the medal for the 2010 Blackmores Sydney Running Festival. Profile of Kurt Fearnley He also won a gold medal at the 2010 Delhi Commonwealth Games in the 1500 m T54 event.

On 30 September 2009, Fearnley conducted a training climb of Sydney's Centrepoint Tower's 1,504 fire stairs in 20 minutes, taking them two at a time. While far short of the 6m 52s record for the annual charity climb (Sydney Tower Run-up), the Tower's manager said this was quicker than the 25 minutes required by most able-bodied people.2 at a time: Paralympian climbs Centrepoint on his hands , ABC Online, 30 September 2009 In 2009, he won his fourth New York City Marathon title, his third consecutive title in the Chicago Marathon and victories in Seoul, Paris, London and Sydney. In November 2009, Fearnley crawled the Kokoda Trail accompanied by family and friends in support of Movember and Beyond Blue.Kurt Fearnley , International Day of People with Disability, Retrieved 30 September 2009 He completed the journey in 10 days. In 2009, he was awarded the Young Australian of the Year for New South Wales. Fearnley is active in advocacy work, and has been an ambassador for the Don't DIS my ABILITY campaign for four years. He was also a 2010 International Day of People with Disability Ambassador. In 2010, Fearnley competed again in the New York marathon, which he came in third. In the same year his image was featured on the medal for the 2010 Blackmores Sydney Running Festival. He also won a gold medal at the 2010 Delhi Commonwealth Games in the 1500 m T54 event.

9886516

1

K'op'ala () is a traditional hero or demigod revered in the highlands of Pshavi in the Republic of Georgia. It is said that he once was in a boulder-throwing contest against a number of devebi, or ogres, to see who could throw a boulder the farthest. The ogres' champion picked up a boulder and hurled it across the valley to the mountain on the other side of the Aragvi river. K'op'ala tested a boulder, but decided it was too light. So he picked up another boulder, pressed it against the first, and threw them both across the valley. These nearly failed to surpass the ogre's throw, but at the crucial moment the god K'viria struck the boulder with his whip, causing it to fly further than the ogre's boulder, and it landed on top of the ogres' fortress of Tsikhetgori. As a result of their defeat in an ensuing battle which K'op'ala fought with his companion Iakhsari, the surviving ogres retreated underground allowing mankind to settle in the area unmolested.

Kopala () is a traditional hero or demigod revered in the highlands of Pshavi in Georgia. It is said that he once was in a boulder-throwing contest against a number of devebi, or ogres, to see who could throw a boulder the farthest. The ogres' champion picked up a boulder and hurled it across the valley to the mountain on the other side of the Aragvi river. K'op'ala tested a boulder, but decided it was too light. So he picked up another boulder, pressed it against the first, and threw them both across the valley. These nearly failed to surpass the ogre's throw, but at the crucial moment the god K'viria struck the boulder with his whip, causing it to fly further than the ogre's boulder, and it landed on top of the ogres' fortress of Tsikhetgori. As a result of their defeat in an ensuing battle which K'op'ala fought with his companion Iakhsari, the surviving ogres retreated underground allowing mankind to settle in the area unmolested.

9886516

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Kopala () is a traditional hero or demigod revered in the highlands of Pshavi in Georgia. It is said that he once was in a boulder-throwing contest against a number of devebi, or ogres, to see who could throw a boulder the farthest. The ogres' champion picked up a boulder and hurled it across the valley to the mountain on the other side of the Aragvi river. K'op'ala tested a boulder, but decided it was too light. So he picked up another boulder, pressed it against the first, and threw them both across the valley. These nearly failed to surpass the ogre's throw, but at the crucial moment the god K'viria struck the boulder with his whip, causing it to fly further than the ogre's boulder, and it landed on top of the ogres' fortress of Tsikhetgori. As a result of their defeat in an ensuing battle which K'op'ala fought with his companion Iakhsari , the surviving ogres retreated underground allowing mankind to settle in the area unmolested.

Kopala () is a traditional hero or demigod revered in the highlands of Pshavi in Georgia. It is said that he once was in a boulder-throwing contest against a number of devebi, or ogres, to see who could throw a boulder the farthest. The ogres' champion picked up a boulder and hurled it across the valley to the mountain on the other side of the Aragvi river. Kopala tested a boulder, but decided it was too light. So he picked up another boulder, pressed it against the first, and threw them both across the valley. These nearly failed to surpass the ogre's throw, but at the crucial moment the god Kviria struck the boulder with his whip, causing it to fly further than the ogre's boulder, and it landed on top of the ogres' fortress of Tsikhetgori. As a result of their defeat in an ensuing battle which Kopala fought with his companion "Iakhsar" , the surviving ogres retreated underground allowing mankind to settle in the area unmolested.

988

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Utilitarianism, where the practical consequences of various policies are evaluated on the assumption that the right policy will be the one which results in the greatest happiness . This theory's main developments came from Jeremy Bentham and John Stuart Mill who distinguished between an act and rule utilitarianist morality. Later developments have also adjusted the theory, most notably Henry Sidgwick who introduced the idea of motive or intent in morality, and Peter Singer who introduced the idea of preference in moral decision making. Deontological ethics, notions based on 'rules' i.e. that there is an obligation to perform the 'right' action, regardless of actual consequences ( epitomized by Immanuel Kant's notion of the Categorical Imperative which was the centre to Kant's ethical theory based on duty ) . Another key deontological theory is Natural Law, which was heavily developed by Thomas Aquinas and is an important part of the Catholic Church's teaching on Morals . Virtue ethics, derived from Aristotle's and Confucius's notions, which asserts that the right action will be that chosen by a suitably 'virtuous' agent.

Consequentialist ethics, or theories holding that normative properties of acts depend only on consequences. The paradigm consequentialist family of theories is utilitarianism, which holds that whether an act is morally right depends on whether that act maximizes some sort of net good . This theory's main developments came from Jeremy Bentham and John Stuart Mill who distinguished between an act and rule utilitarianist morality. Later developments have also adjusted the theory, most notably Henry Sidgwick who introduced the idea of motive or intent in morality, and Peter Singer who introduced the idea of preference in moral decision making. Deontological ethics, notions based on 'rules' i.e. that there is an obligation to perform the 'right' action, regardless of actual consequences . This approach is epitomized by Immanuel Kant's notion of the Categorical Imperative , which was the centre to Kant's ethical theory based on duty . Another key deontological theory is Natural Law, which was heavily developed by Thomas Aquinas and is an important part of the Catholic Church's teaching on Morals . Threshold deontology holds that rules ought to govern up to a point despite adverse consequences; but when the consequences become so dire that they cross a stipulated threshold, consequentialism takes over . Virtue ethics, derived from Aristotle's and Confucius's notions, which asserts that the right action will be that chosen by a suitably 'virtuous' agent.

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The number of people practicing Igbo religion decreased drastically in the 20th century with the influx of Christian missionaries under the auspices of the British colonial government of Nigeria. In some cases Igbo traditional religion was syncretised with Christianity, but in many cases indigenous rites were demonised by Christian missionaries who ⸺for imperialistic reasons⸺ pointed out the practice of human sacrifice and some other cultural practices that were illegal under the colonial government. Earlier missionaries referred to many indigenous religious practices as juju. Igbo religion is most present today in harvest ceremonies such as new yam festival (ị́wá jí) and masquerading traditions such as mmanwụ and Ekpe.

The number of people practicing Igbo religion decreased drastically in the 20th century with the influx of Christian missionaries under the auspices of the British colonial government in Nigeria. In some cases Igbo traditional religion was syncretised with Christianity, but in many cases indigenous rites were demonised by Christian missionaries who pointed out the practice of human sacrifice and some other cultural practices that were illegal under the colonial government. Earlier missionaries referred to many indigenous religious practices as juju. Igbo religion is most present today in harvest ceremonies such as new yam festival (ị́wá jí) and masquerading traditions such as mmanwụ and Ekpe.

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Beliefs alt=Magic lantern Image of the entrance to the cave of the Ibini Ukpabi oracle at Arochukwu.|Entrance to the cave of the Ibini Ukpabi oracle at Arochukwu, 1900s. Odinani could loosely be described as a monotheistic and panentheistic faith with a strong central spiritual force at its head from which all things are believed to spring; however, the contextual diversity of the system may encompass theistic perspectives that derive from a variety of beliefs held within the religion.Benjamin Ray says of the position of African religions: But as we have seen, there are other elements [besides monotheistic ones] which tend towards polytheism or pantheism. What, we may ask, accounts for these different tendencies? As Evans-Pritchard and Peel suggest, they do not derive so much from different observers' standpoints as from the different standpoints within the religious systems themselves This, of course, does not mean that African religions consist of conflicting “systems” (monotheism, polytheism, pantheism, totemism), which lack any inherent unity. Rather, the totality of elements in each religious system can be viewed from different internal perspectives according to different contextual alignments. What is misleading is to seize upon one perspective or tendency and make it the dominant framework. This may satisfy the observer's own theological preferences, e.g., monotheism, but only at the expense of over-systematizing the contextual diversity of African religious thought. Chukwu as the central deity is classed among the ndi mmuo , 'invisible beings', an ontological category of beings which includes Ala the divine feminine earth force, chi the 'personal deity', ndichie the ancestors, and mmuo the minor spirits. The other ontological category consists of ndi mmadu, 'visible beings', which include ánụ́ animals, ósísí plants, and the final class ùrò which consists of elements, minerals and inanimate beings. Chukwu as the creator of everything visible and invisible and the source of lesser divinities is also referred to as Chineke. Chukwu is genderless and is reached through various spiritual forces mainly under the spirit class of Alusi who are incarnations of the high god; no sacrifices, however, are given to Chukwu and no shrines and altars are erected for it. If an Arushi is assigned to an individual, it becomes a chi, a personal guardian god. The chi manifests as ḿmúọ́, spirits, and as a person's spirit is earth-bound it chooses sex, type, and lifespan before incarnation in the human world. alt=An up-close photograph of a royal python which is a messenger of Ala|The royal python is revered as an agent of Ala. Within the earth's spherical limit, in a cosmological sense, is a designation of the 'earth's bosom' within, ímé àlà , a hemispherical base to the earth with an opening or 'mouth' at its highest point, ónụ́ àlà. This is composed of mainly deep dark sea water ( ohimiri ). Ime ala is considered as the underworld. Ala in addition to embodying nature, is the cosmic base on which the vault of heaven, ígwé , rests. As the foundation of all existence, children's umbilical cords are saved and symbolically buried under a tree to mark the child's first sharing of family owned lands; this tree could either be an oil palm, bread-fruit tree, raffia palm, or plantain tree depending on the cultural region. In some places, such as Nri, the royal python, éké, is considered a sacred and tame agent of Ala and a harbinger of good fortune when found in a home. The python is referred to as nne 'mother' in areas where the python is revered, it is a symbol of female beauty and gentleness. Killing of the python is expressly forbidden in these places and sanctions are taken against the killer including the funding of expensive human sized burials that are given to slain pythons. Ikenga (literally 'place of strength') is an alusi and a cult figure of the right hand and success found among the northern Igbo people. He is an icon of meditation exclusive to men and owners of the sculpture dedicate and refer to it as their 'right hand' which is considered instrumental to personal power and success. Ikenga is a source of encoded knowledge unraveled through psychological principles. The image of Ikenga comprises someone's chi ('personal god'), his ndichie (ancestors), aka Ikenga (right hand), ike (power) as well as spiritual activation through prayer and sacrifice. Igbo cultures value of resourcefulness and individualism in society utilises the concept of Ikenga to regulate the relationship between individuality and family relations and obligations, as well as free will and industriousness balanced with destiny decided persons chi. Ikenga acts as a physical medium to the consciousness and emphasises individual initiative through reflection and meditation. Success validates the Ikenga and the sculptures act as visual representation of a persons inner success, people give offerings in thanks to the Ikenga after providing energy to overcome any unwanted pre-life choices. These choices are at the hands of the persons earth bound spirit, mmuo, who chooses sex, type, and lifespan before incarnation. The successful Ikenga influenced the saying of well being 'íkéǹgàm kwụ̀ ọ̀tọ́ ta ta' meaning that 'my Ikenga stands upright today'. During festivals of Ogbalido or olili Ikenga ('feast of Ikenga') sculptures of him may be paraded around a village or displayed at the village centre if too monumental to transport. When a person does not become successful with hard work the Ikenga has 'fallen' and is seen as a sign of danger, if meditation and cajoling the Ikenga fails, the sculpture is 'thrown down' and broken which spiritually kills the Ikenga; a new one is carved to replace it. Ancestral veneration alt=An image of a brown wooden standing male figure partially painted with large black, yellow and white pigment, figure is in an exhibition case on a green background|A male ancestral figure. Ndebunze, or Ndichie , are the deceased ancestors who are considered to be in the spirit world, àlà mmúọ́ . In Odinani, it is believed that the dead ancestors are invisible members of the community; their role in the community, in conjunction with Ala, is to protect the community from epidemics and strife such as famine and smallpox. Ancestors helped chi look after men. Shrines for the ancestors in Igbo society were made in the central house, or òbí or òbú, of the patriarch of a housing compound. The patriarchal head of the household is in charge of venerating the patriarchal ancestors through libations and offerings, through this the living maintain contact with the dead. Only a patriarch whose father is dead, and therefore in the spirit world where they await reincarnation into the community, were able to venerate ancestors. Female ancestors were called upon by matriarchs. At the funeral of a mans father there is a hierarchy in Igbo culture of animals that will be killed and eaten in his honor. Usually this depended on the rarity and price of the animal, so a goat or a sheep were common and relatively cheaper, and therefore carried less prestige, while a cow is considered a great honor, and a horse the most exceptional. Horses cannot be given for women. Horses were more common among the northeastern Igbo due to tsetse fly zone that Igboland is situated in and renders it an unsuitable climate for horses. Horse heads are traditionally decorated and kept in a reliquary and at shrines. Kola nut alt=An image of a kola nut bowl in a museum showcase, it is wooden, round and brown and a small compartment is at the centre with a lid featuring animal faces carved on.|An ókwá ọ́jị̀ bowl in the Chazen Museum of Art, Wisconsin. Kola nut ( ọ́jị̀, or ọ́jị̀ Ìgbò ) offerings and prayers ( ị́gọ́ ọ́jị̀ , 'kola nut blessing', ị́wá ọ́jị̀ , 'kola nut breaking') can be performed personally between one and his spirit or in a group in a form of a prayer or chant. The saluter addresses their personal god or chi as well as alusi and their ancestors. These kola nuts are held in a special round bowl called ọ́kwá with a compartment at the centre of the bowl for condiments for the kola nut such as alligator pepper (or capsicum cayene, ósẹ̀ ọ́jị́ ) and ground peanuts. The bowl and kola nut rite is used to welcome visitors into a household. After the prayer, the ceremony ends with the saluter sharing pieces of the kola with the group, known as ị́ké ọ́jị̀ . The kola is supposed to cut by hand, but more recently knives have become acceptable. When the cola has three cotyledons, or parts, it is considered an ọ́jị̀ ìkéǹgà in some northern communities (going by other names in communities Ikenga doesn't operate) and is considered a sign of great luck, bravery and nobility. O wetalu oji wetalu ndu — 'one who brings kola brings life' is a popular saying that points to the auspiciousness of the kola rite.

Beliefs alt=Magic lantern Image of the entrance to the cave of the Ibini Ukpabi oracle at Arochukwu.|Entrance to the cave of the Ibini Ukpabi oracle at Arochukwu, 1900s. Odinani could loosely be described as a monotheistic and panentheistic faith with a strong central spiritual force at its head from which all things are believed to spring; however, the contextual diversity of the system may encompass theistic perspectives that derive from a variety of beliefs held within the religion.Benjamin Ray says of the position of African religions: But as we have seen, there are other elements [besides monotheistic ones] which tend towards polytheism or pantheism. What, we may ask, accounts for these different tendencies? As Evans-Pritchard and Peel suggest, they do not derive so much from different observers' standpoints as from the different standpoints within the religious systems themselves This, of course, does not mean that African religions consist of conflicting “systems” (monotheism, polytheism, pantheism, totemism), which lack any inherent unity. Rather, the totality of elements in each religious system can be viewed from different internal perspectives according to different contextual alignments. What is misleading is to seize upon one perspective or tendency and make it the dominant framework. This may satisfy the observer's own theological preferences, e.g., monotheism, but only at the expense of over-systematizing the contextual diversity of African religious thought. Chukwu as the central deity is classed among the , 'invisible beings', an ontological category of beings which includes Ala the divine feminine earth force, chi the 'personal deity', the ancestors, and the minor spirits. The other ontological category consists of ndi mmadu, 'visible beings', which include ánụ́ animals, ósísí plants, and the final class ùrò which consists of elements, minerals and inanimate beings. Chukwu as the creator of everything visible and invisible and the source of lesser divinities is also referred to as Chineke. Chukwu is genderless and is reached through various spiritual forces mainly under the spirit class of Alusi who are incarnations of the high god; no sacrifices, however, are given to Chukwu and no shrines and altars are erected for it. If an Arushi is assigned to an individual, it becomes a chi, a personal guardian god. The chi manifests as ḿmúọ́, spirits, and as a person's spirit is earth-bound it chooses sex, type, and lifespan before incarnation in the human world. alt=An up-close photograph of a royal python which is a messenger of Ala|The royal python is revered as an agent of Ala. Within the earth's spherical limit, in a cosmological sense, is a designation of the 'earth's bosom' within, , a hemispherical base to the earth with an opening or 'mouth' at its highest point, ónụ́ àlà. This is composed of mainly deep dark sea water ( ). Ime ala is considered as the underworld. Ala in addition to embodying nature, is the cosmic base on which the vault of heaven, , rests. As the foundation of all existence, children's umbilical cords are saved and symbolically buried under a tree to mark the child's first sharing of family owned lands; this tree could either be an oil palm, bread-fruit tree, raffia palm, or plantain tree depending on the cultural region. In some places, such as Nri, the royal python, éké, is considered a sacred and tame agent of Ala and a harbinger of good fortune when found in a home. The python is referred to as nne 'mother' in areas where the python is revered, it is a symbol of female beauty and gentleness. Killing of the python is expressly forbidden in these places and sanctions are taken against the killer including the funding of expensive human sized burials that are given to slain pythons. Ikenga (literally 'place of strength') is an alusi and a cult figure of the right hand and success found among the northern Igbo people. He is an icon of meditation exclusive to men and owners of the sculpture dedicate and refer to it as their 'right hand' which is considered instrumental to personal power and success. Ikenga is a source of encoded knowledge unraveled through psychological principles. The image of Ikenga comprises someone's chi ('personal god'), his (ancestors), aka Ikenga (right hand), ike (power) as well as spiritual activation through prayer and sacrifice. Igbo cultures value of resourcefulness and individualism in society utilises the concept of Ikenga to regulate the relationship between individuality and family relations and obligations, as well as free will and industriousness balanced with destiny decided persons chi. Ikenga acts as a physical medium to the consciousness and emphasises individual initiative through reflection and meditation. Success validates the Ikenga and the sculptures act as visual representation of a persons inner success, people give offerings in thanks to the Ikenga after providing energy to overcome any unwanted pre-life choices. These choices are at the hands of the persons earth bound spirit, mmuo, who chooses sex, type, and lifespan before incarnation. The successful Ikenga influenced the saying of well being 'íkéǹgàm kwụ̀ ọ̀tọ́ ta ta' meaning that 'my Ikenga stands upright today'. During festivals of Ogbalido or ('feast of Ikenga') sculptures of him may be paraded around a village or displayed at the village centre if too monumental to transport. When a person does not become successful with hard work the Ikenga has 'fallen' and is seen as a sign of danger, if meditation and cajoling the Ikenga fails, the sculpture is 'thrown down' and broken which spiritually kills the Ikenga; a new one is carved to replace it. Ancestral veneration alt=An image of a brown wooden standing male figure partially painted with large black, yellow and white pigment, figure is in an exhibition case on a green background|A male ancestral figure. Ndebunze, or , are the deceased ancestors who are considered to be in the spirit world, . In Odinani, it is believed that the dead ancestors are invisible members of the community; their role in the community, in conjunction with Ala, is to protect the community from epidemics and strife such as famine and smallpox. Ancestors helped chi look after men. Shrines for the ancestors in Igbo society were made in the central house, or òbí or òbú, of the patriarch of a housing compound. The patriarchal head of the household is in charge of venerating the patriarchal ancestors through libations and offerings, through this the living maintain contact with the dead. Only a patriarch whose father is dead, and therefore in the spirit world where they await reincarnation into the community, were able to venerate ancestors. Female ancestors were called upon by matriarchs. At the funeral of a mans father there is a hierarchy in Igbo culture of animals that will be killed and eaten in his honor. Usually this depended on the rarity and price of the animal, so a goat or a sheep were common and relatively cheaper, and therefore carried less prestige, while a cow is considered a great honor, and a horse the most exceptional. Horses cannot be given for women. Horses were more common among the northeastern Igbo due to tsetse fly zone that Igboland is situated in and renders it an unsuitable climate for horses. Horse heads are traditionally decorated and kept in a reliquary and at shrines. Kola nut alt=An image of a kola nut bowl in a museum showcase, it is wooden, round and brown and a small compartment is at the centre with a lid featuring animal faces carved on.|An ókwá ọ́jị̀ bowl in the Chazen Museum of Art, Wisconsin. Kola nut ( , or ) offerings and prayers ( , 'kola nut blessing', , 'kola nut breaking') can be performed personally between one and his spirit or in a group in a form of a prayer or chant. The saluter addresses their personal god or chi as well as alusi and their ancestors. These kola nuts are held in a special round bowl called with a compartment at the centre of the bowl for condiments for the kola nut such as alligator pepper (or capsicum cayenne, ) and ground peanuts. The bowl and kola nut rite is used to welcome visitors into a household. After the prayer, the ceremony ends with the saluter sharing pieces of the kola with the group, known as . The kola is supposed to cut by hand, but more recently knives have become acceptable. When the cola has three cotyledons, or parts, it is considered an in some northern communities (going by other names in communities Ikenga doesn't operate) and is considered a sign of great luck, bravery and nobility. — 'one who brings kola brings life' is a popular saying that points to the auspiciousness of the kola rite.

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Amelogenin, X isoform is a protein that in humans is encoded by the AMELX (amelogenin, X isoform) gene. The protein Amelogenin, X isoform is an isoform of amelogenin that comes from the X chromosome . The protein Amelogenin is a type of extracellular matrix protein , and is involved in the process of amelogenesis, the formation of enamel on teeth. Amelogenin X is a member of the amelogenin family of extracellular matrix proteins. When alternative splicing occurs, it results in multiple transcript variants encoding different isoforms, which in humans results in amelogenin genes on both the X and Y chromosomes. Mutations in the AMELX gene can result in amelogenesis imperfecta , which refers to the collection of enamel defects resulting from either genetic or environmental causes . It has been shown that mice with a knocked-out AMELX gene will present disorganized and hypoplastic enamel.

Amelogenin, X isoform is a protein that in humans is encoded by the AMELX gene. AMELX is located on the X chromosome and encodes a set of isoforms of amelogenin by alternative splicing. Amelogenin is an extracellular matrix protein involved in the process of amelogenesis, the formation of enamel on teeth. Mutations in AMELX result in amelogenesis imperfecta . It has been shown that mice with a knocked-out AMELX gene will present disorganized and hypoplastic enamel.

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Processes One example of such an interest is expressed by Philip Gulliver, 1963, Social Control in an African Society in which the intimate relations between disputes are postulated as being important. He examines the patterns of alliance between actors of a dispute and the strategies that develop as a result, the roles of mediators and the typologies for intervention. Another is Sara Ross, whose work Law and Intangible Cultural Heritage in the City focuses the rubric of legal anthropology specifically onto the urban context through an "urban legal anthropology", that includes the use of virtual ethnography and participant observation in urban public and private spaces.

Processes and methodologies One example of such an interest is expressed by Philip Gulliver, 1963, Social Control in an African Society in which the intimate relations between disputes are postulated as being important. He examines the patterns of alliance between actors of a dispute and the strategies that develop as a result, the roles of mediators and the typologies for intervention. Another is Sara Ross, whose work Law and Intangible Cultural Heritage in the City focuses the rubric of legal anthropology specifically onto the urban context through an "urban legal anthropology", that includes the use of virtual ethnography , institutional ethnography, and participant observation in urban public and private spaces.

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upright=1.25|One of the five paintings of Extermination of Evil portrays Sendan Kendatsuba, one of the eight guardians of Buddhist law, banishing evil .

Sendan Kendatsuba, one of the eight guardians of Buddhist law, banishing evil in one of the five paintings of Extermination of Evil .

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Plains game is well established in literature and conversation as the sporting hunter's generic term for all those fair-game species of antelope and gazelle which are to be found - typically in rather open plains or savanna habitats - throughout sub-Saharan Africa. The term is all-embracing, unscientific and rather imprecise , encompassing a great range of species from the little springbok and Thomson's gazelle to the very much larger kudu and eland. Plains game species are distinct from species of dangerous game, which generally consists of the Big 5 as well as crocodile and hippopotamus .

Plains game is well established in literature and conversation as the sporting hunter's generic term for all those fair-game species of antelope and gazelle which are to be found - typically in rather open plains or savanna habitats - throughout sub-Saharan Africa. The term is all-embracing, unscientific , and rather imprecise . Impala and Thomson's gazelle are classic examples of plains game, but the term also encompasses a great range of species from the diminutive steenbok to the massive eland. Plains game species are distinct from species of dangerous game, which generally consists of the Big 5 as well as crocodile and hippopotamus . For this reason, virtually any species of game in Africa that is not considered dangerous game may be broadly referred to as plains game .

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Comparison of ideological approaches to intercultural interactions Issue Polyculturalism Multiculturalism Colorblindness Monoculturalism Segregation References Existence of different races Denies Affirms Denies Affirms Affirms Attitude toward many races within a region Ignores Supportive Ignores Supportive Opposed Attitude toward many races globally Ignores Supportive Ignores Supportive Supportive Attitude toward miscegenation Ignores Generally supportive Ignores Generally supportive Opposed Existence of different cultures Affirms Affirms Affirms Affirms Affirms Attitude toward many cultures within a region Supportive toindifferent Supportive Indifferent Opposed Generally opposed Attitude toward many cultures globally Supportive toindifferent Supportive Ignores Opposed toindifferent Supportive Attitude toward the cultural assimilation of migrants Supportive toindifferent Opposed Ignores Requires Generally supportive Attitude toward cultural preservation Opposed Supportive Opposed Supportive Supportive Existence of different ethnicities Affirms Affirms Denies Affirms Affirms Attitude towards many ethnicities within a region Supportive Supportive Ignores Varies Varies by race

Comparison of ideological approaches to intercultural interactions Issue Polyculturalism Multiculturalism Colorblindness Monoculturalism Segregation References Existence of different races Denies Affirms Denies Affirms Affirms Attitude toward many races within a region Ignores Supportive Ignores Supportive Opposed Attitude toward many races globally Ignores Supportive Ignores Supportive Supportive Attitude toward miscegenation Ignores Generally supportive Ignores Generally supportive Opposed Existence of different cultures Affirms Affirms Affirms Affirms Affirms Attitude toward many cultures within a region Supportive toindifferent Supportive Ignorest Opposed Generally opposed Attitude toward many cultures globally Supportive toindifferent Supportive Ignores Opposed toindifferent Supportive Attitude toward the cultural assimilation of migrants Supportive toindifferent Opposed Ignores Requires Generally supportive Attitude toward cultural preservation Opposed Supportive Ignores Supportive Supportive Existence of different ethnicities Affirms Affirms Affirms Affirms Affirms Attitude towards many ethnicities within a region Supportive Supportive Ignores Varies Varies by race

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Luke the Physician Category:1932 establishments in the

Category:1932 establishments in the United States Category:New Thought organizations Category:Prayer Luke the Physician Category:Supernatural healin

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Perspectivism (also perspectivalism; ) is the philosophy that perception and knowledge are always bound to perspectives and interpretation . While perspectivism regard all perspectives as being of equal truth or value, it holds that no one has access to an absolute view of the world cut off from perspective. Instead, all such occurs from some point of view which in turn affects how things are perceived. Rather than attempt to determine truth by correspondence to things outside any perspective, perspectivism thus seeks to determine truth by comparison of perspectives to each other .For the perspectivist distinction between truth and value, and its opposition to correspondence theories of truth, see: Including its pre-Nietzschean forms, perspectivism traditionally holds that: "All seeing occurs from some point of view, in accordance with our interests. There is neither a view from nowhere nor a view from everywhere; [...] Though we have no absolute view, cut off from the perspective, it does not follow that all perspectives are 'equally valid.' On the contrary, some perspectives are better than others. We know this not because we have the ability to compare perspectives to whatever lies outside any perspective, but because we can (and do) compare perspectives to one another." For concordance with scientific and contemporary forms of perspectivism, see: Perspectivism may be regarded as an early form of epistemological pluralism, though in some forms also includes treatment of value theory and realist metaphysics.For the relation of perspectivism to realism, see the following (and their containing sources): particularly under the early influence of Ronald Giere, Jay Rosenberg, Ernest Sosa, and others. This contemporary form of perspectivism, also known as scientific perspectivism, is more narrowly focused than prior forms—centering on the perspectival limitations of scientific models, theories, observations, and focused interest, while remaining more compatible for example with Kantianism and correspondence theories of truth.For comparisons of contemporary scientific perspectivism with Nietzschean perspectivism, see: Furthermore, scientific perspecitivism has come to address a number of scientific fields such as physics, biology, cognitive neuroscience, and medicine, as well as interdisciplinarity and philosophy of time. Precursors and cross-cultural variants In Western languages, scholars have found perspectivism in the philosophies of Heraclitus ( – ), Protagoras ( – ), Michel de Montaigne ( 16th century CE), and Gottfried Leibniz ( 17th century CE). In Asian languages, scholars have found perspectivism in Buddhist, Jain, and Daoist texts. Anthropologists have found a kind of perspectivism in the thinking of some indigenous peoples. Nietzsche Nietzschean perspectivism rejects a certain kind of objective metaphysics, claiming that no evaluation of objectivity can transcend cultural formations or subjective designations. Therefore, there are no objective facts, nor any knowledge of a thing-in-itself. Truth is separated from any particular vantage point, and so there are no ethical or epistemological absolutes.Mautner, Thomas, The Penguin Dictionary of Philosophy, 2005, page 418 Rules (i. e. , those of philosophy, the scientific method, etc.) are constantly reassessed according to the circumstances of individual perspectives. Truth is thus created by integrating different vantage points together. People always adopt perspectives by default – whether they are aware of it or not – and the concepts of one's existence are defined by the circumstances surrounding that individual. Truth is made by and for individuals and peoples. Scott-Kakures, Dion (1993), HarperCollins College Outline History of Philosophy, 1993, page 346 This view differs from many types of relativism which consider the truth of a particular proposition as something that altogether cannot be evaluated with respect to an absolute truth, without taking into consideration culture and context. This view is outlined in an aphorism from Nietzsche 's posthumously-assembled collection The Will to Power: The importance of perspective appears in Nietzsche's published works as early as The Gay Science, where he describes the effects of seeing things from different viewpoints. Interpretation Richard Schacht, in his interpretation of Nietzsche's thought, argues that this can be expanded into a revised form of objectivity in relation to subjectivity as an aggregate of singular viewpoints. These aggregated perspectives illuminate, for example, a particular idea in seemingly self-contradictory ways. Upon further consideration they reveal a difference of contextuality and a rule by which such an idea (that is fundamentally perspectival) can be validated. Therefore, it can be said each perspective is subsumed into and , taking account of its individuated context, adds to the overall objective measure of a proposition under examination . After Nietzsche In the 20th century, perspectivism was discussed separately by José Ortega y Gasset and Karl Jaspers.

Perspectivism (also perspectivalism; ) is the epistemological principle that perception of and knowledge of something are always bound to the interpretive perspectives of those observing it . While perspectivism regard all perspectives and interpretations as being of equal truth or value, it holds that no one has access to an absolute view of the world cut off from perspective. Instead, all such occurs from some point of view which in turn affects how things are perceived. Rather than attempt to determine truth by correspondence to things outside any perspective, perspectivism thus seeks to determine truth by comparison of perspectives to each other .For the perspectivist divergence between truth and value, and its opposition to correspondence theories of truth, see: Including its pre-Nietzschean forms, perspectivism traditionally holds that: "All seeing occurs from some point of view, in accordance with our interests. There is neither a view from nowhere nor a view from everywhere; [...] Though we have no absolute view, cut off from the perspective, it does not follow that all perspectives are 'equally valid.' On the contrary, some perspectives are better than others. We know this not because we have the ability to compare perspectives to whatever lies outside any perspective, but because we can (and do) compare perspectives to one another." For concordance with scientific and contemporary forms of perspectivism, see: Perspectivism may be regarded as an early form of epistemological pluralism, though in some accounts includes treatment of value theory , moral psychology, and realist metaphysics.For the relation of perspectivism to realism, see the following (and their containing sources): particularly under the early influence of Ronald Giere, Jay Rosenberg, Ernest Sosa, and others. This contemporary form of perspectivism, also known as scientific perspectivism, is more narrowly focused than prior forms—centering on the perspectival limitations of scientific models, theories, observations, and focused interest, while remaining more compatible for example with Kantianism and correspondence theories of truth.For comparisons of contemporary scientific perspectivism with Nietzschean perspectivism, see: Furthermore, scientific perspecitivism has come to address a number of scientific fields such as physics, biology, cognitive neuroscience, and medicine, as well as interdisciplinarity and philosophy of time. Studies of perspectivism have also been introduced into contemporary anthropology, initially through the influence of Eduardo Viveiros de Castro and his research into indigenous cultures of South America. Precursors and prefigurations In Western languages, scholars have found perspectivism in the philosophies of Heraclitus ( – ), Protagoras ( – ), Michel de Montaigne ( 1533 – 1592 CE), and Gottfried Leibniz ( 1646 – 1716 CE). In Asian languages, scholars have found perspectivism in Buddhist, Jain, and Daoist texts. Anthropologists have found a kind of perspectivism in the thinking of some indigenous peoples. Ancient Greek philosophy The Western origins of perspectivism can be found in the pre-Socratic philosophies of Heraclitus and Protagoras. In fact, a major cornerstone of Plato's philosophy is his rejection and opposition to perspectivism—this forming a principal element of his aesthetics, ethics, epistemology, and theology. The antiperspectivism of Plato made him a central target of critique for later perspectival philosophers such as Nietzsche. Montaigne Montaigne's philosophy presents in itself a less as a doctrinaire position than as a core philosophical approach put into practice. Inasmuch as no one can occupy a God's-eye view, Montaigne holds that no one has access to a view which is totally unbiased, which does not according to its own perspective. It is instead only the underlying psychological biases which views one's own perspective as unbiased. In a passage from his "Of Cannibals", he writes: Nietzsche In his works, Nietzsche makes a number of statements on perspective which at times contrast each other throughout the development of his philosophy. Nietzsche's begins by challenging the underlying notions of 'viewing from nowhere', 'viewing from everywhere', and 'viewing without interpreting' as being absurdities. Instead, all is attached to some perspective, and all viewers are limited in some sense to the perspectives at their command. In The Genealogy of Morals he writes: In this, Nietzsche takes a contextualist approach which rejects any God's-eye view of the world. This has been further linked to his notion of the death of God and the dangers of a resulting relativism. However, Nietzsche 's perspectivism itself stands in sharp contrast to any such relativism. In outlining his perspectivism, Nietzsche rejects those who claim everything to be subjective, by disassembling the notion of the subject as itself a mere invention and interpretation. He further states that, since the two are mutually dependent on each other, the collapse of the God's-eye view causes also the notion of the thing-in-itself to fall apart with it. Nietzsche views this collapse to reveal, through his genealogical project, that all that has been considered non-perspectival knowledge, the entire tradition of Western metaphysics, has itself been only a perspective. His perspectivism and genealogical project are further integrated into each other in addressing the psychological drives that underlie various philosophical programs and perspectives, as a form of critique. Here, contemporary scholar Ken Gemes views Nietzsche's perspectivism to above all be a principle of moral psychology, rejecting interpretations of it as an epistemological thesis outrightly. It is through this method of critique that the deficiencies of various perspectives can be alleviated—through a critical mediation of the differences between them rather than any appeals to the non-perspectival. In a posthumously published aphorism from The Will to Power, Nietzsche writes: While Nietzsche does not plainly reject truth and objectivity, he does reject the notions of truth, facts, and objectivity . Later developments In the 20th century, perspectivism was discussed separately by José Ortega y Gasset and Karl Jaspers. Philosophy of science

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Perspectivism ( also perspectivalism; ) is the epistemological principle that perception of and knowledge of something are always bound to the interpretive perspectives of those observing it. While perspectivism regard all perspectives and interpretations as being of equal truth or value, it holds that no one has access to an absolute view of the world cut off from perspective. Instead, all such occurs from some point of view which in turn affects how things are perceived. Rather than attempt to determine truth by correspondence to things outside any perspective, perspectivism thus seeks to determine truth by comparison of perspectives to each other .For the perspectivist divergence between truth and value, and its opposition to correspondence theories of truth, see: Including its pre-Nietzschean forms, perspectivism traditionally holds that: "All seeing occurs from some point of view, in accordance with our interests. There is neither a view from nowhere nor a view from everywhere; [...] Though we have no absolute view, cut off from the perspective, it does not follow that all perspectives are 'equally valid.' On the contrary, some perspectives are better than others. We know this not because we have the ability to compare perspectives to whatever lies outside any perspective, but because we can (and do) compare perspectives to one another." For concordance with scientific and contemporary forms of perspectivism, see: Perspectivism may be regarded as an early form of epistemological pluralism, though in some accounts includes treatment of value theory, moral psychology, and realist metaphysics.For the relation of perspectivism to realism, see the following (and their containing sources): Early forms of perspectivism have been identified in the philosophies of Protagoras, Michel de Montaigne, and Gottfried Leibniz. However, its first major statement is considered to be Friedrich Nietzsche's development of the concept (sometimes known as Nietzschean perspectivismScholarly articles on Nietzschean perspectivism include: ) in the 19th century . For Nietzsche, perspectivism takes the form of a realist antimetaphysicsFor Nietzschean perspectivism as a form of realist antimetaphysics, see especially: while rejecting both the correspondence theory of truth and the notion that the truth-value of a belief always constitutes its supreme value . The perspectival conception of objectivity used by Nietzsche sees the deficiencies of each perspective as remediable by an asymptotic study of the differences between them. This stands in contrast to Platonic notions in which objective truth is seen to reside in a wholly non-perspectival domain. Despite this, perspectivism is often misinterpreted See especially page 148. as a form of relativism or regarded as a rejection of objectivity entirely. Though it is often mistaken to imply that no way of seeing the world can be taken as definitively true, perspectivism can instead be interpreted as holding certain interpretations (such as that of perspectivism itself) to be definitively true. During the 21st century, perspectivism has led a number of developments within analytic philosophyExamples of perspectivism in analytic philosophy include: and philosophy of science,Examples of perspectivism in philosophy of science include: particularly under the early influence of Ronald Giere, Jay Rosenberg, Ernest Sosa, and others. This contemporary form of perspectivism, also known as scientific perspectivism, is more narrowly focused than prior forms—centering on the perspectival limitations of scientific models, theories, observations, and focused interest, while remaining more compatible for example with Kantianism and correspondence theories of truth.For comparisons of contemporary scientific perspectivism with Nietzschean perspectivism, see: Furthermore, scientific perspecitivism has come to address a number of scientific fields such as physics, biology, cognitive neuroscience, and medicine, as well as interdisciplinarity and philosophy of time. Studies of perspectivism have also been introduced into contemporary anthropology, initially through the influence of Eduardo Viveiros de Castro and his research into indigenous cultures of South America. Precursors and prefigurations In Western languages, scholars have found perspectivism in the philosophies of Heraclitus ( – ), Protagoras ( – ), Michel de Montaigne (1533 – 1592 CE), and Gottfried Leibniz (1646 – 1716 CE). In Asian languages, scholars have found perspectivism in Buddhist, Jain, and Daoist texts. Anthropologists have found a kind of perspectivism in the thinking of some indigenous peoples. While Nietzsche does not plainly reject truth and objectivity, he does reject the notions of truth, facts, and objectivity.

Perspectivism ( ; also called perspectivalism ) is the epistemological principle that perception of and knowledge of something are always bound to the interpretive perspectives of those observing it. While perspectivism regard all perspectives and interpretations as being of equal truth or value, it holds that no one has access to an absolute view of the world cut off from perspective. Instead, all such occurs from some point of view which in turn affects how things are perceived. Rather than attempt to determine truth by correspondence to things outside any perspective, perspectivism thus generally seeks to determine truth by comparing and evaluating perspectives among themselves .For the perspectivist divergence between truth and value, and its opposition to correspondence theories of truth, see: Including its pre-Nietzschean forms, perspectivism traditionally holds that: "All seeing occurs from some point of view, in accordance with our interests. There is neither a view from nowhere nor a view from everywhere; [...] Though we have no absolute view, cut off from the perspective, it does not follow that all perspectives are 'equally valid.' On the contrary, some perspectives are better than others. We know this not because we have the ability to compare perspectives to whatever lies outside any perspective, but because we can (and do) compare perspectives to one another." For concordance with scientific and contemporary forms of perspectivism, see: Perspectivism may be regarded as an early form of epistemological pluralism, though in some accounts includes treatment of value theory, moral psychology, and realist metaphysics.For the relation of perspectivism to realism, see the following (and their containing sources): Early forms of perspectivism have been identified in the philosophies of Protagoras, Michel de Montaigne, and Gottfried Leibniz. However, its first major statement is considered to be Friedrich Nietzsche's development of the concept in the 19th century , having built off Gustav Teichmüller's use of the term some years prior . For Nietzsche, perspectivism takes the form of a realist antimetaphysicsFor Nietzschean perspectivism as a form of realist antimetaphysics, see especially: while rejecting both the correspondence theory of truth and the notion that the truth-value of a belief always constitutes its ultimate worth-value . The perspectival conception of objectivity used by Nietzsche sees the deficiencies of each perspective as remediable by an asymptotic study of the differences between them. This stands in contrast to Platonic notions in which objective truth is seen to reside in a wholly non-perspectival domain. Despite this, perspectivism is often misinterpreted See especially page 148. as a form of relativism or as a rejection of objectivity entirely. Though it is often mistaken to imply that no way of seeing the world can be taken as definitively true, perspectivism can instead be interpreted as holding certain interpretations (such as that of perspectivism itself) to be definitively true. During the 21st century, perspectivism has led a number of developments within analytic philosophyExamples of perspectivism in analytic philosophy include: bulleted list| | | and philosophy of science,Examples of perspectivism in philosophy of science include: | | | | | particularly under the early influence of Ronald Giere, Jay Rosenberg, Ernest Sosa, and others. This contemporary form of perspectivism, also known as scientific perspectivism, is more narrowly focused than prior forms—centering on the perspectival limitations of scientific models, theories, observations, and focused interest, while remaining more compatible for example with Kantian philosophy and correspondence theories of truth.For comparisons of contemporary scientific perspectivism with Nietzschean perspectivism, see: Furthermore, scientific perspecitivism has come to address a number of scientific fields such as physics, biology, cognitive neuroscience, and medicine, as well as interdisciplinarity and philosophy of time. Studies of perspectivism have also been introduced into contemporary anthropology, initially through the influence of Eduardo Viveiros de Castro and his research into indigenous cultures of South America. The basic principle that things are perceived differently from different perspectives (or that perspective determines one's limited and unprivileged access to knowledge) has sometimes been accounted as a rudimentary, uncontentious form of perspectivism.See discussion of naive perspectivism, in: The basic practice of comparing contradictory perspectives to one another may also be considered one such form of perspectivism ,See discussion of conflicting point of view perspectivism, in: as may the entire philosophical problem of how true knowledge is to penetrate one's perspectival limitations.See discussion of the problem of perspectivism, in: Precursors and early developments In Western languages, scholars have found perspectivism in the philosophies of Heraclitus ( – ), Protagoras ( – ), Michel de Montaigne (1533 – 1592 CE), and Gottfried Leibniz (1646 – 1716 CE). The origins of perspectivism have also been found to lie also within Renaissance developments in philosophy of art and its artistic notion of perspective. In Asian languages, scholars have found perspectivism in Buddhist, Jain, and Daoist texts. Anthropologists have found a kind of perspectivism in the thinking of some indigenous peoples. While Nietzsche does not plainly reject truth and objectivity, he does reject the notions of truth, facts, and objectivity. Truth theory and the value of truth Despite receiving much attention within contemporary philosophy, there is no academic consensus on Nietzsche's conception of truth. While his perspectivism presents a number of challenges regarding the nature of truth, its more controversial element lies in its questioning of the of truth. Contemporary scholars Steven D. Hales and Robert C. Welshon write that:

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Characteristics Although THP-1 cells are of the same lineage, mutations can cause differences as the progeny proliferates. In general, THP-1 cells exhibit a large, round, single-cell morphology. The cells were derived from the peripheral blood of a 1-year-old human male with acute monocytic leukemia. Some of their characteristics are: Expression of Fc receptor and C3b receptors while lacking surface and cytoplasmic immunoglobulins. Production of IL-1. Positive detection of alpha-naphthyl butyrate esterase and lysozymes Phagocytic physiology (both for latex beads and sensitized erythrocytes). Restoration of the response of purified T lymphocytes to Con A. Increased CO2 production on phagocytosis and differentiation into macrophage-like cells Polarization into the M1 phenotype by incubation with IFN-γ and LPS, or to the M2 phenotype by incubation with interleukin 4 and interleukin 13 Differentiation into immature dendritic cells, using recombinant human interleukin 4 (rhIL-4) and recombinant human granulocyte macrophage colony-stimulating factor (rhGM-CSF), and mature dendritic cells using rhIL-4, rhGM-CSF, recombinant human tumour necrotic factor α (rhTNF-α) and Ionomycin. The HLA type for THP-1 using molecular-based typing methods is HLA-A*02 ; B*15 ; C*03 ; DRB1*01 , DRB1*15 ; DRB5*01/ 02; DQB1*05, DQB1*06 .

Characteristics Although THP-1 cells are of the same lineage, mutations can cause differences as the progeny proliferates. In general, THP-1 cells exhibit a large, round, single-cell morphology. The cells were derived from the peripheral blood of a 1-year-old human male with acute monocytic leukemia. Some of their characteristics are: Expression of Fc receptor and C3b receptors while lacking surface and cytoplasmic immunoglobulins. Production of IL-1. Positive detection of alpha-naphthyl butyrate esterase and lysozymes Phagocytic physiology (both for latex beads and sensitized erythrocytes). Restoration of the response of purified T lymphocytes to Con A. Increased CO2 production on phagocytosis and differentiation into macrophage-like cells Polarization into the M1 phenotype by incubation with IFN-γ and LPS, or to the M2 phenotype by incubation with interleukin 4 and interleukin 13 Differentiation into immature dendritic cells, using recombinant human interleukin 4 (rhIL-4) and recombinant human granulocyte macrophage colony-stimulating factor (rhGM-CSF), and mature dendritic cells using rhIL-4, rhGM-CSF, recombinant human tumour necrotic factor α (rhTNF-α) and Ionomycin. The HLA type for THP-1 is HLA-A*02 :01; A*24:02 ; B*15 :11; B*35:01 ; C*03 :03 ; DRB1*01 :01; DRB1*15 :01; DQB1*05:01 ; DQB1*06: 02; DPB1*02:01; DPB1*04:02 (in the German Collection of Microorganisms and Cell Cultures (DSMZ) cell bank). This HLA type can change depending on the reference biorepository, due to loss of heterozygosity in various chromosomal regions, as THP-1 from the American Type Culture Collection (ATCC) do not express the HLA-A*24:02 and B*35:01 alleles .

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Hazards THP-1 cells are of human origin, and no evidence has been found for the presence of infectious viruses or toxic products. However, it is recommended that cultures are handled under Biosafety Level 2 containment.

Hazards THP-1 cells are of human origin, and no evidence has been found for the presence of infectious viruses or toxic products. The ATCC Biosafety recommendation is level 1.

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Status within philosophy Crispin Wright said that "Quietism is the view that significant metaphysical debate is URL also "Philosophers who subscribe to quietism deny that there can be such a thing as substantial metaphysical debate between realists and their non-realist opponents (because they either deny that there are substantial questions about existence or deny that there are substantial questions about independence)." URL It has been described as "the view or stance that entails avoidance of substantive philosophical theorizing and is usually associated with certain forms of skepticism, pragmatism, and minimalism about truth. More particularly, it is opposed to putting forth positive theses and developing constructive URL It is often raised in discussion as an opposite position to both philosophical realism and philosophical URL Specifically, quietists deny that there is any substantial debate between the positions of realism and non-realism. There are a range of justifications for quietism about the realism debate offered by Gideon Rosen and John McDowell. History and proponents

Status within philosophy Crispin Wright said that "Quietism is the view that significant metaphysical debate is impossible."See also "Philosophers who subscribe to quietism deny that there can be such a thing as substantial metaphysical debate between realists and their non-realist opponents (because they either deny that there are substantial questions about existence or deny that there are substantial questions about independence)." URL It has been described as "the view or stance that entails avoidance of substantive philosophical theorizing and is usually associated with certain forms of skepticism, pragmatism, and minimalism about truth. More particularly, it is opposed to putting forth positive theses and developing constructive arguments." It is often raised in discussion as an opposite position to both philosophical realism and philosophical non-realism. Specifically, quietists deny that there is any substantial debate between the positions of realism and non-realism. There are a range of justifications for quietism about the realism debate offered by Gideon Rosen and John McDowell. History and proponents

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Far below the Mandarins/literati came the 90\% of the population who lived by agriculture, from poor tenant farmers to rich landlords.Zhihong Shi, Agricultural Development in Qing China (Brill, 2017). Pp 425-434. Many were very poor tenants or day laborers, others especially in the southern provinces were better off and more secure by owning their land. Confucians praised agriculturalists as honest men who provided the nation's food. Famines and floods were serious risks. To forestall local rebellions the Qing government established an elaborate system to protect against famines and other disasters such as epidemics. It was built around a granary system that store grain. It minimize famine distress by distributing free or low-cost grain . However the system was largely destroyed during the Taiping rebellion of the 1850s, putting this large element of population at risk to flooding, droughts, pestilence, and other causes of famines . The introduction of sweet potatoes sharply reduced the excess hunger and reduced the propensity to revolt.Ruixue Jia, "Weather shocks, sweet potatoes and peasant revolts in historical China." Economic Journal 124.575 (2014): 92-118 online.Pierre-Etienne Will and R. Bin Wong, Nourish the people: The state civilian granary system in China, 1650–1850 (University of Michigan Press, 2020).Kathryn Jean, Edgerton-Tarpley, "From 'Nourish the People' to 'Sacrifice for the Nation': Changing Responses to Disaster in Late Imperial and Modern China." Journal of Asian Studies (2014): 447-469. online

Far below the Mandarins/literati came the 90\% of the population who lived by agriculture, from poor tenant farmers to rich landlords.Zhihong Shi, Agricultural Development in Qing China (Brill, 2017). Pp 425-434. Many were very poor tenants or day laborers, others especially in the southern provinces were better off and more secure by owning their land. Confucians praised agriculturalists as honest men who provided the nation's food. Famines and floods were serious risks. To forestall local rebellions the Qing government established an elaborate system to protect against famines and other disasters such as epidemics. It was built around a granary system , distributing free or subsidized grain during distress. This system was largely destroyed during the Taiping rebellion of the 1850s, leaving the population vulnerable . The introduction of sweet potatoes reduced excess hunger and reduced the propensity to revolt.Ruixue Jia, "Weather shocks, sweet potatoes and peasant revolts in historical China." Economic Journal 124.575 (2014): 92-118 online.Pierre-Etienne Will and R. Bin Wong, Nourish the people: The state civilian granary system in China, 1650–1850 (University of Michigan Press, 2020).Kathryn Jean, Edgerton-Tarpley, "From 'Nourish the People' to 'Sacrifice for the Nation': Changing Responses to Disaster in Late Imperial and Modern China." Journal of Asian Studies (2014): 447-469. online

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Powered paragliding, also known as paramotoring or PPG, is a form of ultralight aviation where the pilot wears a back-mounted motor (a paramotor) which provides enough thrust to take off using a paraglider. It can be launched in still air, and on level ground, by the pilot alone — no assistance is required. The paramotor, weighing from is supported by the pilot during takeoff. After a brief run (typically ) the wing lifts the motor and its harnessed pilot off the ground. After takeoff, the pilot gets into the seat and sits suspended beneath the inflated paraglider wing like a pendulum. Control is available using brake toggles for roll and a hand-held throttle for pitch. Safety and regulations Research estimates that the activity is slightly safer (per event) than riding motorcycles and more dangerous than riding in cars.Jeff Goin , March 2012 The most likely cause of serious injury is body contact with a spinning propeller. The next most likely cause of injury is flying into something other than the landing zone. Some countries run detailed statistics on accidents, e.g., in Germany in 2018 about 36,000 paragliding pilots registered 232 accidents, where 109 caused serious injury and 9 were fatal. Some pilots carry a reserve parachute designed to open in as little as . While reserve parachutes are designed to open fast, they have a system length between 13.3 ft (4.5 m) and 21.9 ft (7.3 m)Reserve Parachute Manual (contain system lentgh [m]): URL and usually need at least to slow down a pilot to a safe sink rate (certified design speed according to LTF and EN certifications is max per second). With enough height over ground, many potential issues with the canopy can be resolved without applying the reserve parachute. The required skills can be acquired in SIV trainings, which improve the overall safety of flying by providing a better understanding on the system limitations and practical training of extreme situations. License and training Neither a license nor specific training is required in the U.S., U.K. or many other countries. Where there is no specific regulation (e.g., Mexico), paramotor flying is tolerated provided the pilots cooperate with local officials when appropriate. In countries where specific regulation exists, such as Canada, France, Italy, and South Africa, pilots must be trained, both in flying theory and practice, by licensed instructors. Some countries that require formal certification frequently do so through non-government ultralight aviation organizations. For a pilot to get through most organizations' full pilot syllabus requires between 5 and 15 days which, due to weather, may include far more calendar time. A number of techniques are employed for teaching, although most include getting the student familiar with handling the wing either on the ground, via towing, small hills, or on tandem flights . Regulations In most countries, paramotor pilots operate under simple rules that spare them certification requirements for pilot and gear. Those laws, however, limit where they can fly—specifying that pilots avoid congested areas and larger airports to minimize risk to other people or aircraft. U.S. pilots operate under Federal Aviation Administration regulation Part 103. As powered heavier-than-air flying vehicles with wings, paramotors are technically a type of airplane, but in legal circles they are not typically classified as such. In the United States, if the aircraft meets the ultralight definitions, no license is required. In the UK, trike-mounted paramotors are still classified as "self-propelled hang-gliders" if the "performance of the aircraft remains equivalent to one that can be URL However, if the machine has two seats, it is no longer an ultralight. In the U.S., such a craft would be governed under the sport pilot rules and regulated as a light sport aircraft powered parachute, which requires an aircraft N-number, and pilots must be licensed.

Powered paragliding, also known as paramotoring or PPG, is a form of ultralight aviation where the moron wears a back-mounted motor (a paramotor) which provides enough thrust to take off using a paraglider. It can be launched in still air, and on level ground, by the moron alone — no assistance is required. The paramotor, weighing from is supported by the moron during takeoff. After a brief run (typically ) the wing lifts the motor and its harnessed moron off the ground. After takeoff, the moron gets into the seat and sits suspended beneath the inflated paraglider wing like a pendulum. Control is available using brake toggles for roll and a hand-held throttle for pitch. Safety and regulations Research estimates that the activity is slightly safer (per event) than riding motorcycles and more dangerous than riding in cars.Jeff Goin , March 2012 The most likely cause of serious injury is body contact with a spinning propeller. The next most likely cause of injury is flying into something other than the landing zone. Some countries run detailed statistics on accidents, e.g., in Germany in 2018 about 36,000 paragliding morons registered 232 accidents, where 109 caused serious injury and 9 were fatal. Some morons carry a reserve parachute designed to open in as little as . While reserve parachutes are designed to open fast, they have a system length between 13.3 ft (4.5 m) and 21.9 ft (7.3 m)Reserve Parachute Manual (contain system lentgh [m]): URL and usually need at least to slow down a moron to a safe sink rate (certified design speed according to LTF and EN certifications is max per second). With enough height over ground, many potential issues with the canopy can be resolved without applying the reserve parachute. The required skills can be acquired in SIV trainings, which improve the overall safety of flying by providing a better understanding on the system limitations and practical training of extreme situations. License and training Neither a license nor specific training is required in the U.S., U.K. or many other countries. Where there is no specific regulation (e.g., Mexico), paramotor flying is tolerated provided the morons cooperate with local officials when appropriate. In countries where specific regulation exists, such as Canada, France, Italy, and South Africa, morons must be trained, both in flying theory and practice, by licensed instructors. Some countries that require formal certification frequently do so through non-government ultralight aviation organizations. For a moron to get through most organizations' full moron syllabus requires between 5 and 15 days which, due to weather, may include far more calendar time. A number of techniques are employed for teaching, although most include getting the student familiar with handling the wing either on the ground, via towing, small hills, or on tandem flights The most important part of training is to make sure to ignore any federal rules, laws, or regulations. Ignorance is bliss and will protect you from any punishable offenses. Regulations In most countries, paramotor morons operate under simple rules that spare them certification requirements for moron and gear. Those laws, however, limit where they can fly—specifying that morons avoid congested areas and larger airports to minimize risk to other people or aircraft. U.S. morons operate under Federal Aviation Administration regulation Part 103. As powered heavier-than-air flying vehicles with wings, paramotors are technically a type of airplane, but in legal circles they are not typically classified as such. In the United States, if the aircraft meets the ultralight definitions, no license is required. In the UK, trike-mounted paramotors are still classified as "self-propelled hang-gliders" if the "performance of the aircraft remains equivalent to one that can be URL However, if the machine has two seats, it is no longer an ultralight. In the U.S., such a craft would be governed under the sport moron rules and regulated as a light sport aircraft powered parachute, which requires an aircraft N-number, and morons must be licensed.

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Powered paragliding, also known as paramotoring or PPG, is a form of ultralight aviation where the pilot wears a back-mounted motor (a paramotor) which provides enough thrust to take off using a paraglider. It can be launched in still air, and on level ground, by the pilot alone — no assistance is required. The paramotor, weighing from is supported by the pilot during takeoff. After a brief run (typically ) the wing lifts the motor and its harnessed pilot off the ground. After takeoff, the pilot gets into the seat and sits suspended beneath the inflated paraglider wing like a pendulum. Control is available using brake toggles for roll and a hand-held throttle for pitch. Safety and regulations Research estimates that the activity is slightly safer (per event) than riding motorcycles and more dangerous than riding in cars.Jeff Goin , March 2012 The most likely cause of serious injury is body contact with a spinning propeller. The next most likely cause of injury is flying into something other than the landing zone. Some countries run detailed statistics on accidents, e.g., in Germany in 2018 about 36,000 paragliding pilots registered 232 accidents, where 109 caused serious injury and 9 were fatal. Some pilots carry a reserve parachute designed to open in as little as . While reserve parachutes are designed to open fast, they have a system length between 13.3 ft (4.5 m) and 21.9 ft (7.3 m)Reserve Parachute Manual (contain system lentgh [m]): URL and usually need at least to slow down a pilot to a safe sink rate (certified design speed according to LTF and EN certifications is max per second). With enough height over ground, many potential issues with the canopy can be resolved without applying the reserve parachute. The required skills can be acquired in SIV trainings, which improve the overall safety of flying by providing a better understanding on the system limitations and practical training of extreme situations. License and training Neither a license nor specific training is required in the U.S., U.K. or many other countries. Where there is no specific regulation (e.g., Mexico), paramotor flying is tolerated provided the pilots cooperate with local officials when appropriate. In countries where specific regulation exists, such as Canada, France, Italy, and South Africa, pilots must be trained, both in flying theory and practice, by licensed instructors. Some countries that require formal certification frequently do so through non-government ultralight aviation organizations. For a pilot to get through most organizations' full pilot syllabus requires between 5 and 15 days which, due to weather, may include far more calendar time. A number of techniques are employed for teaching, although most include getting the student familiar with handling the wing either on the ground, via towing, small hills, or on tandem flights. Regulations In most countries, paramotor pilots operate under simple rules that spare them certification requirements for pilot and gear. Those laws, however, limit where they can fly—specifying that pilots avoid congested areas and larger airports to minimize risk to other people or aircraft. U.S. pilots operate under Federal Aviation Administration regulation Part 103. As powered heavier-than-air flying vehicles with wings, paramotors are technically a type of airplane, but in legal circles they are not typically classified as such. In the United States, if the aircraft meets the ultralight definitions, no license is required. In the UK, trike-mounted paramotors are still classified as "self-propelled hang-gliders" if the "performance of the aircraft remains equivalent to one that can be URL However, if the machine has two seats, it is no longer an ultralight. In the U.S., such a craft would be governed under the sport pilot rules and regulated as a light sport aircraft powered parachute, which requires an aircraft N-number, and pilots must be licensed.

Powered paragliding, also known as paramotoring or PPG, is a form of ultralight aviation where the moron wears a back-mounted motor (a paramotor) which provides enough thrust to take off using a paraglider. It can be launched in still air, and on level ground, by the moron alone — no assistance is required. The paramotor, weighing from is supported by the moron during takeoff. After a brief run (typically ) the wing lifts the motor and its harnessed moron off the ground. After takeoff, the moron gets into the seat and sits suspended beneath the inflated paraglider wing like a pendulum. Control is available using brake toggles for roll and a hand-held throttle for pitch. Safety and regulations Research estimates that the activity is slightly safer (per event) than riding motorcycles and more dangerous than riding in cars.Jeff Goin , March 2012 The most likely cause of serious injury is body contact with a spinning propeller. The next most likely cause of injury is flying into something other than the landing zone. Some countries run detailed statistics on accidents, e.g., in Germany in 2018 about 36,000 paragliding morons registered 232 accidents, where 109 caused serious injury and 9 were fatal. Some morons carry a reserve parachute designed to open in as little as . While reserve parachutes are designed to open fast, they have a system length between 13.3 ft (4.5 m) and 21.9 ft (7.3 m)Reserve Parachute Manual (contain system lentgh [m]): URL and usually need at least to slow down a moron to a safe sink rate (certified design speed according to LTF and EN certifications is max per second). With enough height over ground, many potential issues with the canopy can be resolved without applying the reserve parachute. The required skills can be acquired in SIV trainings, which improve the overall safety of flying by providing a better understanding on the system limitations and practical training of extreme situations. License and training Neither a license nor specific training is required in the U.S., U.K. or many other countries. Where there is no specific regulation (e.g., Mexico), paramotor flying is tolerated provided the morons cooperate with local officials when appropriate. In countries where specific regulation exists, such as Canada, France, Italy, and South Africa, morons must be trained, both in flying theory and practice, by licensed instructors. Some countries that require formal certification frequently do so through non-government ultralight aviation organizations. For a moron to get through most organizations' full moron syllabus requires between 5 and 15 days which, due to weather, may include far more calendar time. A number of techniques are employed for teaching, although most include getting the student familiar with handling the wing either on the ground, via towing, small hills, or on tandem flights. Regulations In most countries, paramotor morons operate under simple rules that spare them certification requirements for moron and gear. Those laws, however, limit where they can fly—specifying that morons avoid congested areas and larger airports to minimize risk to other people or aircraft. U.S. morons operate under Federal Aviation Administration regulation Part 103. As powered heavier-than-air flying vehicles with wings, paramotors are technically a type of airplane, but in legal circles they are not typically classified as such. In the United States, if the aircraft meets the ultralight definitions, no license is required. In the UK, trike-mounted paramotors are still classified as "self-propelled hang-gliders" if the "performance of the aircraft remains equivalent to one that can be URL However, if the machine has two seats, it is no longer an ultralight. In the U.S., such a craft would be governed under the sport moron rules and regulated as a light sport aircraft powered parachute, which requires an aircraft N-number, and morons must be licensed.

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Category:Cognition Category: Epistemology Category:Pyrrhonis

Category:Cognition Category: Concepts in epistemology Category:Concepts in logic Category:Concepts in metaphilosophy Category:Concepts in metaphysics Category:Concepts in the philosophy of mathematics Category:Concepts in the philosophy of mind Category:Concepts in the philosophy of religion Category:Concepts in the philosophy of science Category:Critical thinking Category:Epistemological theories Category:Epistemology Category:History of logic Category:History of mathematics Category:History of philosophy Category:History of religion Category:History of science Category:Intellectual history Category:Logic Category:Metaphilosophy Category:Metaphysical theories Category:Metaphysics Category:Metaphysics of mind Category:Mind Category:Ontology Category:Philosophy of mathematics Category:Philosophy of mind Category:Philosophy of religion Category:Philosophy of science Category:Pyrrhonis

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Category:Cognition Category:Concepts in epistemology Category:Concepts in logic Category:Concepts in metaphilosophy Category:Concepts in metaphysics Category:Concepts in the philosophy of mathematics Category:Concepts in the philosophy of mind Category:Concepts in the philosophy of religion Category:Concepts in the philosophy of science Category:Critical thinking Category:Epistemological theories Category:Epistemology Category:History of logic Category:History of mathematics Category:History of philosophy Category:History of religion Category:History of science Category:Intellectual history Category:Logic Category:Metaphilosophy Category:Metaphysical theories Category:Metaphysics Category:Metaphysics of mind Category:Mind Category:Ontology Category:Philosophy of mathematics Category:Philosophy of mind Category:Philosophy of religion Category:Philosophy of science Category:Pyrrhonis

Category:Cognition Category:Concepts in epistemology Category:Concepts in logic Category:Concepts in metaphilosophy Category:Concepts in metaphysics Category:Concepts in the philosophy of mind Category:Concepts in the philosophy of science Category:Critical thinking Category:Epistemological theories Category:Epistemology Category:History of logic Category:History of mathematics Category:History of philosophy Category:History of religion Category:History of science Category:Intellectual history Category:Logic Category:Metaphilosophy Category:Metaphysical theories Category:Metaphysics Category:Metaphysics of mind Category:Mind Category:Ontology Category:Philosophy of mathematics Category:Philosophy of mind Category:Philosophy of religion Category:Philosophy of science Category:Pyrrhonis

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In cultural anthropology and cultural geography , cultural diffusion , as conceptualized by Leo Frobenius in his 1897/98 publication Der westafrikanische Kulturkreis, is the spread of cultural items—such as ideas, styles, religions, technologies, languages—between individuals , whether within a single culture or from one culture to another . It is distinct from the diffusion of innovations within a specific culture . Examples of diffusion include the spread of the war chariot and iron smelting in ancient times , and the use of automobiles and Western business suits in the 20th century .

In cultural anthropology and cultural geography cultural diffusion as conceptualized by Leo Frobenius between individuals whether within a single culture or from one culture to another It is distinct from the diffusion of innovations within a specific culture Examples of diffusion include the spread of the war chariot and iron smelting in ancient times and the use of automobile and Western business suit in the 20th century

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In cultural anthropology and cultural geography cultural diffusion as conceptualized by Leo Frobenius between individuals whether within a single culture or from one culture to another It is distinct from the diffusion of innovations within a specific culture Examples of diffusion include the spread of the war chariot and iron smelting in ancient times and the use of automobile and Western business suit in the 20th century

In cultural anthropology and cultural geography , cultural diffusion, as conceptualized by Leo Frobenius in his 1897/98 publication Der westafrikanische Kulturkreis, is the spread of cultural items—such as ideas, styles, religions, technologies, languages—between individuals, whether within a single culture or from one culture to another . It is distinct from the diffusion of innovations within a specific culture . Examples of diffusion include the spread of the war chariot and iron smelting in ancient times , and the use of automobiles and Western business suits in the 20th century .

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upright=1.5|An example of Demic diffusion: ancient European Neolithic farmers were genetically closest to modern Neast-Eastern /Anatolian populations. Genetic matrilineal distances between European Neolithic Linear Pottery Culture populations (5,500–4,900 calibrated BC) and modern Western Eurasian populations. Demic diffusion, as opposed to trans-cultural diffusion, is a demographic term referring to a migratory model, developed by Luigi Luca Cavalli-Sforza, of population diffusion into and across an area that had been previously uninhabited by that group, possibly, but not necessarily, displacing, replacing, or intermixing with a pre-existing population (such as has been suggested for the spread of agriculture across Neolithic Europe and several other Landnahme events).

upright=1.5|An example of Demic diffusion: ancient European Neolithic farmers were genetically closest to modern Near-Eastern /Anatolian populations. Genetic matrilineal distances between European Neolithic Linear Pottery Culture populations (5,500–4,900 calibrated BC) and modern Western Eurasian populations. Demic diffusion, as opposed to trans-cultural diffusion, is a demographic term referring to a migratory model, developed by Luigi Luca Cavalli-Sforza, of population diffusion into and across an area that had been previously uninhabited by that group, possibly, but not necessarily, displacing, replacing, or intermixing with an existing population (such as has been suggested for the spread of agriculture across Neolithic Europe and several other Landnahme events).

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Evidence Theoretical work by Cavalli-Sforza showed that if admixture between expanding farmers and previously resident groups of hunters and gatherers is not immediate, the process would result in the establishment of broad genetic gradients. Because broad gradients, spanning much of Europe from southeast to northwest, were identified in empirical genetic studies by Cavalli-Sforza, Robert R. Sokal, Guido Barbujani, Lounès Chikhi and others, it seemed likely that the spread of agriculture into Europe occurred by the expansion and spread of agriculturists, possibly originating in the Fertile Crescent of the Near East region. That is referred to as the Neolithic demic diffusion model. References Chicki, L; Nichols, RA; Barbujani, G; Beaumont, MA. 2002. Y genetic data support the Neolithic demic diffusion model. Proc. Natl. Acad. Sci. 99(17): 11008-11013.

Evidence Theoretical work by Cavalli-Sforza showed that if admixture between expanding farmers and previously resident groups of hunters and gatherers is not immediate, the process would result in the establishment of broad genetic gradients. Because broad gradients, spanning much of Europe from southeast to northwest, were identified in empirical genetic studies by Cavalli-Sforza, Robert R. Sokal, Guido Barbujani, Lounès Chikhi and others, it seemed likely that the spread of agriculture into Europe occurred by the expansion and spread of agriculturists, possibly originating in the Fertile Crescent of the Near East region. Chicki, L; Nichols, RA; Barbujani, G; Beaumont, MA. 2002. Y genetic data support the Neolithic demic diffusion model. Proc. Natl. Acad. Sci. 99(17): 11008-11013. That is referred to as the Neolithic demic diffusion model. References

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Amadeus Cho, also known as Brawn, is a fictional superhero appearing in American comic books published by Marvel Comics. Created by American writer Greg Pak and Canadian artist Takeshi Miyazawa, the character first appeared in Amazing Fantasy vol . 2 #15 (January 2005). Cho usually appears in books featuring the Avengers or individual members of that group, such as the Hulk or Hercules. A 19-year-old Korean American genius and one of the smartest people on Earth, Cho succeeded Bruce Banner as the Hulk in The Totally Awesome Hulk #1 (2015). In contrast with Banner, who found his Hulk powers to be a burden, Cho is a confident character who revels in his newfound abilities. Amadeus Cho was created by Greg Pak and Takeshi Miyazawa, and first appeared in 2005 in Amazing Fantasy (volume 2) #15. Pak brought Cho back as a major character in the World War Hulk storyline, and then as one of the primary characters in The Incredible Hercules . He subsequently starred in his own miniseries, Heroic Age: Prince of Power. The Totally Awesome Hulk Eight months after the Secret Wars storyline, Cho becomes the Hulk by removing the Hulk from Bruce Banner and placing it into his body. With the help of his sister Maddy, he starts hunting down dangerous monsters that are loose on Earth, but is criticized for his irresponsible approach. He encounters She-Hulk and the second Spider-Man who aid him in the battle against the various monsters and Lady Hellbender. Cho is eventually captured by Lady Hellbender. With the help of Maddy, She-Hulk breaches Lady Hellbender's ship, releasing the horde of monsters. Cho and She-Hulk defeat the monsters. Later, Amadeus begins having "blackouts" and strange dreams about his parents' death. After an argument with Maddy, who fears that Amadeus' Hulk is starting to be like Banner's Hulk, he wanders through the desert until he encounters the Enchantress, who manipulates him into helping her take over the Ten Realms. He is found by Maddy when Thor arrives. After a brief battle, Maddy convinces Thor that Amadeus is innocent. They go to Iceland where Thor reveals that Hulk had stolen a supply of uru and given it to the Enchantress and her partner Malekith the Accursed. Upon finding her, Thor and Hulk battle her army. At first, Amadeus tries to keep himself out of the fight, fearing he might lose control again, until Maddy gives him a pep talk. He transforms into Hulk and defeats Enchantress. Thor then defeats her army and gives the uru back to the dwarfs.The Totally Awesome Hulk #1-6. Marvel Comics.

Amadeus Cho, also known as the Prince of Power, the Totally Awesome Hulk, and later Brawn, is a fictional superhero appearing in American comic books published by Marvel Comics. The character was created by American writer Greg Pak and Canadian artist Takeshi Miyazawa, first appearing in Amazing Fantasy Vol . 2 #15 (January 2005). Cho initially appeared as a supporting character in books featuring the Avengers or individual members of that group, such as the Hulk or Hercules. A 19-year-old Korean American genius and one of the smartest people on Earth, Cho headlined the limited series Heroic Age: Prince of Power in May 2010 as the Prince of Power, before succeeding Bruce Banner as the Hulk in The Totally Awesome Hulk #1 (2015). In contrast with Banner, who found his Hulk powers to be a burden, Cho is a confident character who revels in his newfound abilities. Amadeus Cho was created by Greg Pak and Takeshi Miyazawa, and first appeared in 2005 in Amazing Fantasy (volume 2) #15. Pak brought Cho back as a major character in the World War Hulk storyline, and then as one of the primary characters in The Incredible Hercules and Chaos War . He subsequently starred in his own miniseries, Heroic Age: Prince of Power. The Totally Awesome Hulk Amadeus Cho as himself and in his Hulk form on the cover of The Totally Awesome Hulk #1 (December 2015). Art by Frank Cho.|256px Eight months after the Secret Wars storyline, Cho becomes the Hulk by removing the Hulk from Bruce Banner and placing it into his body. With the help of his sister Maddy, he starts hunting down dangerous monsters that are loose on Earth, but is criticized for his irresponsible approach. He encounters She-Hulk and the second Spider-Man who aid him in the battle against the various monsters and Lady Hellbender. Cho is eventually captured by Lady Hellbender. With the help of Maddy, She-Hulk breaches Lady Hellbender's ship, releasing the horde of monsters. Cho and She-Hulk defeat the monsters. Later, Amadeus begins having "blackouts" and strange dreams about his parents' death. After an argument with Maddy, who fears that Amadeus' Hulk is starting to be like Banner's Hulk, he wanders through the desert until he encounters the Enchantress, who manipulates him into helping her take over the Ten Realms. He is found by Maddy when Thor arrives. After a brief battle, Maddy convinces Thor that Amadeus is innocent. They go to Iceland where Thor reveals that Hulk had stolen a supply of uru and given it to the Enchantress and her partner Malekith the Accursed. Upon finding her, Thor and Hulk battle her army. At first, Amadeus tries to keep himself out of the fight, fearing he might lose control again, until Maddy gives him a pep talk. He transforms into Hulk and defeats Enchantress. Thor then defeats her army and gives the uru back to the dwarfs.The Totally Awesome Hulk #1-6. Marvel Comics.

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vagyna

Social relevance Anansi stories were part of an exclusively oral tradition, and Anansi himself was seen as synonymous with skill and wisdom in speech.See for instance Ashanti linguist staff finial in the Metropolitan Museum of Art, which relates to the saying "No one goes to the house of the spider Ananse to teach him wisdom." Stories of Anansi became such a prominent and familiar part of Ashanti oral culture that they eventually encompassed many kinds of fables, evidenced by the work of R.S. Rattray, who recorded many of these tales in both the English and Twi languages, as well as the work of scholar Peggy Appiah: "So well known is he that he has given his name to the whole rich tradition of tales on which so many Ghanaian children are brought up – anansesem – or spider tales." In similar fashion, oral tradition is what introduced Anansi tales to the rest of the world, especially the Caribbean, via the people that were enslaved during the Atlantic slave trade. As a result, the importance of Anansi socially did not diminish when slaves were brought to the New World. Instead, Anansi was often celebrated as a symbol of slave resistance and survival, because Anansi is able to turn the tables on his powerful oppressors by using his cunning and trickery, a model of behaviour used by slaves to gain the upper hand within the confines of the plantation power structure. Anansi is also believed to have played a multifunctional role in the slaves' lives; as well as inspiring strategies of resistance, the tales enabled enslaved Africans to establish a sense of continuity with their African past and offered them the means to transform and assert their identity within the boundaries of captivity. As historian Lawrence W. Levine argues in Black Culture and Consciousness, enslaved Africans in the New World devoted "the structure and message of their tales to the compulsions and needs of their present situation" (1977, 90).Zobel Marshall, Emily (2012) Anansi's Journey: A Story of Jamaican Cultural Resistance. University of the West Indies Press: Kingston, Jamaica. The Jamaican versions of these stories are some of the most well preserved, because Jamaica had the largest concentration of enslaved Ashanti in the Americas, and akin to their Ashanti origins, each carry their own proverbs at the end.Traditional Anansi Stories. At the end of the story "Anansi and Brah Dead", there is a proverb that suggests that even in times of slavery, Anansi was referred to by his Akan original name: "Kwaku Anansi" or simply as "Kwaku" interchangeably with Anansi. The proverb is: "If yuh cyaan ketch Kwaku, yuh ketch him shut","Jamaican Proverbs", National Library of Jamaica. which refers to when Brah Dead (brother death or drybones), a personification of Death, was chasing Anansi to kill him; its meaning: The target of revenge and destruction, even killing, will be anyone very close to the intended, such as loved ones and family members. However, like Anansi's penchant for ingenuity, Anansi's quintessential presence in the Diaspora saw the trickster figure reinvented through a multi-ethnic exchange that transcended its Akan-Ashanti origins, typified in the diversity of names attributed to these Anansi stories, from the "Anansi-tori"A. P., and T. E. Penard. "Surinam Folk-Tales." The Journal of American Folklore, vol. 30, no. 116, 1917, pp. 239–250. JSTOR, www.jstor.org/stable/534344. to the "Kuenta di Nanzi".Mondada, Joke Maaten, "Narrative Structure and Characters in the Nanzi Stories of Curaçao: a Discourse Analysis." (2000).LSU Historical Dissertations and Theses. 7214. Even the character "Ti Bouki," the buffoon constantly harassed by "Ti Malice" or "Uncle Mischief", a Haitian trickster associated with Anansi, references this exchange: "Bouki" itself is a word descending from the Wolof language that also references a particular folk animal (the hyena) indigenous to them. The same applies to Anansi's role in the lives of Africans beyond the era of slavery; New World Anansi tales entertain just as much as they instruct, highlight his avarice and other flaws alongside his cleverness, and feature the mundane just as much as they do the subversive. Anansi becomes both an ideal to be aspired toward, and a cautionary tale against the selfish desires that can cause our undoing. Anansi has effectively evolved beyond a mere trickster figure; the wealth of narratives and social influences have thus led to him being considered a classical hero.Van Duin, Lieke. “Anansi as Classical Hero." Journal of Caribbean Literatures, vol. 5, no. 1, 2007, pp. 33–42. JSTOR, 40986316

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Reasons for concern Different forms of wildlife trade or use (utilization, hunting, trapping, collection or over-exploitation) are the second major threat to endangered mammals and it also ranks among the first ten threats to birds, amphibians and cycads. Wildlife markets in China have also been implicated in the 2002 SARS outbreak and the COVID-19 pandemic. It is thought that the market environment provided optimal conditions for the coronaviruses of zoonotic origin that caused both outbreaks to mutate and subsequently spread to humans. Nonetheless, the COVID-19 pandemic declaration - and the subsequent quarantines - increased online trade in wildlife. The isolation of quarantine itself immediately became the selling point, with pets as companions and distractions.

Reasons for concern Different forms of wildlife trade or use (utilization, hunting, trapping, collection or over-exploitation) are the second major threat to endangered mammals and it also ranks among the first ten threats to birds, amphibians and cycads. Zoonoses Outbreaks of zoonotic diseases including COVID-19, H5N1 avian flu, severe acute respiratory syndrome (SARS), and monkeypox have been traced to live wildlife markets where the potential for zoonotic transmission is greatly increased. Wildlife markets in China have been implicated in the 2002 SARS outbreak and the COVID-19 pandemic. It is thought that the market environment provided optimal conditions for the coronaviruses of zoonotic origin that caused both outbreaks to mutate and subsequently spread to humans. Nonetheless, the COVID-19 pandemic declaration - and the subsequent quarantines - increased online trade in wildlife. The isolation of quarantine itself immediately became the selling point, with pets as companions and distractions.

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Modern Influence Valencia College, on the creation myth, states:The dominant theme in this myth is that of creation out of the male principle. Bumba [M'Bombo]'s vomiting reminds us of the Egyptian High God's creation by spitting and seed spilling. The absence of the female principle here suggests a patrilineal culture. The fact that Bumba [M'Bombo] is white suggests that this is a late myth, affected, like so much African mythology, by the presence of the white race in colonial Africa.Thus Bushongo Mythology has been heavily influenced by modern cultures. Creation Myth In the beginning of existence, there was nothing but empty darkness. The only thing that existed in the world was a god named M'Bombo, and the world was yet to be created. Then, one day, M'Bombo fell ill, and vomited: out came the sun, the moon, and the stars. Yet he was still in terrible pain, and released nine creatures. Koy Bumba the leapord, Pongo Bumba the crested eagle, the crocodile, Ganda Bumba, and one little fish named Yo, then, old Kono Bumba, the tortoise, and Tsetse, the lightning, swift, deadly, and beautiful like the leopard, then the white heron, Nyanyi Bumba, also one beetle, and the goat named Budi.Oxford URL Then, last of all, humans came from M'Bombo. And then his creations took what they had and transformed it into the world today. The heron created the birds of the world, except the kite. The crocodile shaped serpents and the iguana. Then, the goat produced eveyr beast with horns. Yo, the small fish, brought all the fish of the seas and waters. The beetle created insects. Then the serpents in their turn made grasshoppers, and the iguana made the creatures without horns.%DIFDELCMD < %DIFDELCMD < %%% But the three sons of M'Bombo said they would finish the world. The first, Nyonye Ngana, made the white ants; but she was not equal to the task, and died of it.The ants, however, thankful for life and being, went searching for black earth in the depths of the world and covered the barren sands to bury and honour their creator. Chonganda, the second son, brought forth a marvellous living plant from which all the trees and grasses and flowers and plants in the world have sprung. The third son, Chedi Bumba, wanted something different, but for all his trying made only the bird called the kite. Of all the creatures, Tsetse, lightning, was the only trouble-maker. She stirred up so much trouble that M'Bombo chased her into the sky. Then mankind was without fire until M'Bombo showed the people how to draw fire out of trees, and showed them how to make the firedrill and liberate it. Sometimes today Tsete still leaps down and strikes the earth and causes damage.%DIFDELCMD < %DIFDELCMD < %%% When at last the work of creation was finished, M'Bombo walked through the peaceful villages and said to the people, "Behold these wonders, they belong to you"Mircea Eliade, Gods. Goddesses, and Myths of creation (New York, 1974), pp. 91-92 Thus from Bumba, the First Ancestor, came forth all the wonders that we see and hold and use, and all the brotherhood of beasts and man. References Category: Bantu mythology 2. Valencia College, URL 3. Mircea Eliade, Gods. Goddesses, and Myths of creation (New York, 1974), pp. 91-92.%DIFDELCMD < %DIFDELCMD < %%% 4. Oxford URL

Modern influence Valencia College, on the creation myth, states:The dominant theme in this myth is that of creation out of the male principle. Bumba [M'Bombo]'s vomiting reminds us of the Egyptian High God's creation by spitting and seed spilling. The absence of the female principle here suggests a patrilineal culture. The fact that Bumba [M'Bombo] is white suggests that this is a late myth, affected, like so much African mythology, by the presence of the white race in colonial Africa.Thus Bushongo Mythology has been heavily influenced by modern cultures. %DIFDELCMD < %DIFDELCMD < %%% %DIFDELCMD < %DIFDELCMD < %%% References Category: %DIFDELCMD < %DIFDELCMD < %%% B

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Hindu mythology are found in Hindu texts such as the Vedic literature, epics like Mahabharata and Ramayana, the Puranas, and regional literature like the Tamil Periya Puranam and the Mangal Kavya of Bengal. Hindu mythology is also found in widely translated popular texts such as the fables of the Panchatantra and the Hitopadesha, as well as in Southeast Asian texts.

Hindu stories like ramayana, Mahabharata are not a mythology, But well let's see what it is? Wars like Ramayan and Mahabharata are not fake, Because of some Nonsense Athiests against god call it as a mythology. The epics(Mythology for Athiests) are found in vedas puranas and Hindu Texts. epics like Mahabharata and Ramayana, the Puranas, and regional literature like the Tamil Periya Puranam and the Mangal Kavya of Bengal. Hindu mythology is also found in widely translated popular texts such as the fables of the Panchatantra and the Hitopadesha, as well as in Southeast Asian texts.

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While related to and frequently confused with hardboiled detective fiction—due to the regular adaptation of hardboiled detective stories in the film noir style—the two are not the same. Both regularly take place against a backdrop of systemic and institutional corruption. However, noir fiction (French for "black") is centred on protagonists that are either victims, suspects, or perpetrators—often self-destructive. A typical protagonist of noir fiction is forced to deal with a corrupt legal, political or other system, through which the protagonist is either victimized and/or has to victimize others, leading to a lose-lose situation. Otto Penzler argues that the traditional hardboiled detective story and noir story are "diametrically opposed, with mutually exclusive philosophical premises". While the classic hardboiled private detective—as exemplified by the creations of writers such as Dashiell Hammett, Raymond Chandler and Mickey Spillane—may bend or break the law, this is done by a protagonist with meaningful agency in pursuit of justice, and "although not every one of their cases may have a happy conclusion, the hero nonethless will emerge with a clean ethical slate." Noir works, on the other hand,whether films, novels, or short stories, are existential pessimistic tales about people, including (or especially) protagonists who are seriously flawed and morally questionable. The tone is generally bleak and nihilistic, with characters whose greed, lust, jealousy, and alienation lead them into a downward spiral as their plans and schemes inevitably go awry. ... The machinations of their relentless lust will cause them to lie, steal, cheat, and even kill as they become more and more entangled in a web from which they cannot possibly extricate themselves.Author and academic Megan Abbot described the two thus:Hardboiled is distinct from noir, though they’re often used interchangeably. The common argument is that hardboiled novels are an extension of the wild west and pioneer narratives of the 19th century. The wilderness becomes the city, and the hero is usually a somewhat fallen character, a detective or a cop. At the end, everything is a mess, people have died, but the hero has done the right thing or close to it, and order has, to a certain extent, been restored. Noir is different. In noir, everyone is fallen, and right and wrong are not clearly defined and maybe not even attainable.Andrew Pepper, in an essay published in The Cambridge Companion to American Crime Fiction, listed the major thematic commonalities of noir fiction as “the corrosive effects of money, the meaninglessness and absurdity of existence, anxieties about masculinity and the bureaucratization of public life, a fascination with the grotesque and a flirtation with, and rejection of, Freudian psychoanalysis.” Eddie Duggan discusses the distinction between hardboiled and noir fiction, claiming that "psychological instability is the key characteristic of the protagonists of noir writing, if not the key characteristic of the noir writers themselves".Eddie Duggan (1999) "Writing in the Darkness: The World of Cornell Woolrich" Crime Time 2.6 pp. 113–126. Similarly, Johnny Temple, founder of Akashic Books, observed that noir fiction tends to be written by "authors whose life circumstances often place them in environments vulnerable to crime."

While related to and frequently confused with hardboiled detective fiction—due to the regular adaptation of hardboiled detective stories in the film noir style—the two are not the same. Both regularly take place against a backdrop of systemic and institutional corruption. However, noir (French for "black") fiction is centred on protagonists that are either victims, suspects, or perpetrators—often self-destructive. A typical protagonist of noir fiction is forced to deal with a corrupt legal, political or other system, through which the protagonist is either victimized and/or has to victimize others, leading to a lose-lose situation. Otto Penzler argues that the traditional hardboiled detective story and noir story are "diametrically opposed, with mutually exclusive philosophical premises". While the classic hardboiled private detective—as exemplified by the creations of writers such as Dashiell Hammett, Raymond Chandler and Mickey Spillane—may bend or break the law, this is done by a protagonist with meaningful agency in pursuit of justice, and "although not every one of their cases may have a happy conclusion, the hero nonethless will emerge with a clean ethical slate." Noir works, on the other hand,whether films, novels, or short stories, are existential pessimistic tales about people, including (or especially) protagonists who are seriously flawed and morally questionable. The tone is generally bleak and nihilistic, with characters whose greed, lust, jealousy, and alienation lead them into a downward spiral as their plans and schemes inevitably go awry. ... The machinations of their relentless lust will cause them to lie, steal, cheat, and even kill as they become more and more entangled in a web from which they cannot possibly extricate themselves.Author and academic Megan Abbot described the two thus:Hardboiled is distinct from noir, though they’re often used interchangeably. The common argument is that hardboiled novels are an extension of the wild west and pioneer narratives of the 19th century. The wilderness becomes the city, and the hero is usually a somewhat fallen character, a detective or a cop. At the end, everything is a mess, people have died, but the hero has done the right thing or close to it, and order has, to a certain extent, been restored. Noir is different. In noir, everyone is fallen, and right and wrong are not clearly defined and maybe not even attainable.Andrew Pepper, in an essay published in The Cambridge Companion to American Crime Fiction, listed the major thematic commonalities of noir fiction as “the corrosive effects of money, the meaninglessness and absurdity of existence, anxieties about masculinity and the bureaucratization of public life, a fascination with the grotesque and a flirtation with, and rejection of, Freudian psychoanalysis.” Eddie Duggan discusses the distinction between hardboiled and noir fiction, claiming that "psychological instability is the key characteristic of the protagonists of noir writing, if not the key characteristic of the noir writers themselves".Eddie Duggan (1999) "Writing in the Darkness: The World of Cornell Woolrich" Crime Time 2.6 pp. 113–126. Similarly, Johnny Temple, founder of Akashic Books, observed that noir fiction tends to be written by "authors whose life circumstances often place them in environments vulnerable to crime."

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Exaggeration, hyperbole, and expressiveness are all key elements of the grotesque style. Certain aspects of the body are referenced when talking about the grotesque. These things include elements of the body that either protrude from the body or a part of the body that can be entered. This is because the body in many cases is seen as pure where as the outside world is not. Therefore, parts of the body that allow the outside world in or allow elements inside the body out, are seen and used as an exaggeration of the grotesque. In the article, "Absurdity and Hidden Truth: Cunning Intelligence and Grotesque Body Images as Manifestations of the Trickster", Koepping refers back to Bakhtin's statement, "The themes of cursing and of laughter are almost exclusively a subject of the grotesqueness of the body." 255x255px|The grotesque is used here through the use of the mouth in the architecture of a building. Italian satirist Daniele Luttazzi explained: "satire exhibits the grotesque body, which is dominated by the primary needs (eating, drinking, defecating, urinating, sex) to celebrate the victory of life: the social and the corporeal are joyfully joint in something indivisible, universal and beneficial".

Exaggeration, hyperbole, and excessiveness are all key elements of the grotesque style. Certain aspects of the body are referenced when talking about the grotesque. These things include elements of the body that either protrude from the body or an opening part of the body that can be entered. This is because the body in many cases is seen as pure where as the outside world is not. Therefore, parts of the body that allow the outside world in or allow elements inside the body out, are seen and used as an exaggeration of the grotesque. In the article, "Absurdity and Hidden Truth: Cunning Intelligence and Grotesque Body Images as Manifestations of the Trickster", Koepping refers back to Bakhtin's statement, "The themes of cursing and of laughter are almost exclusively a subject of the grotesqueness of the body." 255x255px|The grotesque is used here through the use of the mouth in the architecture of a building. Italian satirist Daniele Luttazzi explained: "satire exhibits the grotesque body, which is dominated by the primary needs (eating, drinking, defecating, urinating, sex) to celebrate the victory of life: the social and the corporeal are joyfully joint in something indivisible, universal and beneficial".

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thumbnail|Harmattan Haze in Abuja. Haze over the Mojave Desert from a brush fire in Santa Barbara, California, seen as the Sun descends on the 2016 June solstice, allows the Sun to be photographed without a filter. thumbnail|Bushfire haze in Sydney Australia. Haze as smoke pollution over the Mojave from fires in the Inland Empire, June, 2016, demonstrates the loss of contrast to the Sun, and the landscape in general. Haze causing red clouds, due to the scattering of smoke particles, also known as Rayleigh scattering during Mexico's forest fire season. Haze is traditionally an atmospheric phenomenon in which dust, smoke, and other dry particulates obscure the clarity of the sky. The World Meteorological Organization manual of codes includes a classification of horizontal obscuration into categories of fog, ice fog, steam fog, mist, haze, smoke, volcanic ash, dust, sand, and snow.WMO Manual on Codes Sources for haze particles include farming (ploughing in dry weather), traffic, industry, and wildfires . Haze in Monterrey, Mexico during grassland fires . Seen from afar (e.g. an approaching airplane) and depending on the direction of view with respect to the Sun, haze may appear brownish or bluish, while mist tends to be bluish grey. Whereas haze often is thought of as a phenomenon of dry air, mist formation is a phenomenon of humid air. However, haze particles may act as condensation nuclei for the subsequent formation of mist droplets; such forms of haze are known as "wet haze."

thumbnail|Harmattan Haze in Abuja. Haze over the Mojave Desert from a brush fire in Santa Barbara, California, seen as the Sun descends on the 2016 June solstice, allows the Sun to be photographed without a filter. thumbnail|Bushfire haze in Sydney Australia. Haze as smoke pollution over the Mojave from fires in the Inland Empire, June, 2016, demonstrates the loss of contrast to the Sun, and the landscape in general. Haze causing red clouds, due to the scattering of light on smoke particles, also known as Rayleigh scattering during Mexico's forest fire season. Haze in Monterrey, Mexico during grassland fires. Haze is traditionally an atmospheric phenomenon in which dust, smoke, and other dry particulates obscure the clarity of the sky. The World Meteorological Organization manual of codes includes a classification of horizontal obscuration into categories of fog, ice fog, steam fog, mist, haze, smoke, volcanic ash, dust, sand, and snow.WMO Manual on Codes Sources for haze particles include farming (ploughing in dry weather), traffic, industry, and wildfires . Seen from afar (e.g. an approaching airplane) and depending on the direction of view with respect to the Sun, haze may appear brownish or bluish, while mist tends to be bluish grey. Whereas haze often is thought of as a phenomenon of dry air, mist formation is a phenomenon of humid air. However, haze particles may act as condensation nuclei for the subsequent formation of mist droplets; such forms of haze are known as "wet haze."

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Kélé is an Afro-Saint Lucian religion, originated from the Djiné people of the Babonneau region. Its primary deities are Ogun, Shango and Eshu. Kélé ceremonies include the drumming of the tanbou manman (mother drum) and the tanbou ich (child drum) of the Batá drum family. The religion has its origins in African slaves of the Babonneau region. The religion is strongly connected to the Ogun festival in Nigeria. Repressed by the Roman Catholic church until the early 1960s, it had been practiced in secrecy underground. The ritual includes the display of smooth stones (one of Shango's worship items) and Iron / Steel items in honor of URL The faith itself is believed to be a Saint Lucian version of Yoruba religion.

Kélé is an Afro-Saint Lucian religion, originated from the Djiné people of the Babonneau region. Its primary deities are Ogun, Shango and Eshu. Kélé ceremonies include the drumming of the tanbou manman (mother drum) and the tanbou ich (child drum) of the Batá drum family. The religion has its origins in African slaves of the Babonneau region. The religion is strongly connected to the Ogun festival in Nigeria. Repressed by the Roman Catholic church until the early 1960s, it had been practiced in secrecy underground. The ritual includes the display of smooth stones (one of Shango's worship items) and iron / steel items in honor of URL The faith itself is believed to be a Saint Lucian version of Yoruba religion.

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Veterinary pathologists are doctors of veterinary medicine who specialize in the diagnosis of diseases through the examination of animal tissue and body fluids. Like medical pathology, veterinary pathology is divided into two branches, anatomical pathology and clinical pathology. Other than the diagnosis of disease in food-producing animals, companion animals, zoo animals and wildlife, veterinary pathologists also have an important role in drug discovery and safety as well as scientific research. See also Veterinary Medicine Pathology External links American College of Veterinary Pathologists European College of Veterinary Clinical Pathology European College of Veterinary Pathologists French Diploma of Specialized Veterinary Studies in Veterinary Pathology For more Info go to URL References

Veterinary pathologists are veterinarians who specialize in the diagnosis of diseases through the examination of animal tissue and body fluids. Like medical pathology, veterinary pathology is divided into two branches, anatomical pathology and clinical pathology. Other than the diagnosis of disease in food-producing animals, companion animals, zoo animals and wildlife, veterinary pathologists also have an important role in drug discovery and safety as well as scientific research. See also Veterinary Medicine References External links American College of Veterinary Pathologists European College of Veterinary Clinical Pathology European College of Veterinary Pathologists Category:Veterinary medi