David Glantz

David M. Glantz (born January 11, 1942) is an American military historian known for his books on the Red Army during World War II, and the chief editor of The Journal of Slavic Military Studies.

Born in Port Chester, New York, Glantz received degrees in history from the Virginia Military Institute and the University of North Carolina at Chapel Hill, and is a graduate of the U.S. Army Command and General Staff College, Defense Language Institute, Institute for Russian and Eastern European Studies, and U.S. Army War College.

Glantz had a 30-plus year career in the United States Army, and served in the Vietnam War.

Teaching career
Glantz was a Mark W. Clark visiting professor of History at The Citadel, The Military College of South Carolina.

Activity after retirement
Glantz is known as a military historian of the Soviet role in World War II. Glantz has also, however, met with some criticism for his stylistic choices, such as inventing specific thoughts and feelings of historical figures without reference to documented sources.

Awards and honors
2000 Samuel Eliot Morison Prize for lifetime achievement given by the Society for Military History

Studies for the US Army
 Air University Review, March-April 1983, Soviet Offensive Ground Doctrine Since 1945
 1984 Art of War symposium, From the Don to the Dnepr: Soviet Offensive Operations – December 1942 – August 1943, A transcript of Proceedings, Center for Land Warfare, US Army War College, 26–30 March 1984
 1985 Art of War symposium, From the Dnepr to the Vistula: Soviet Offensive Operations – November 1943 – August 1944, A transcript of Proceedings, Center for Land Warfare, US Army War College, 29–3 May 1985
 1986 Art of War symposium, From the Vistula to the Oder: Soviet Offensive Operations – October 1944 – March 1945, A transcript of Proceedings, Center for Land Warfare, US Army War College, 19–23 May 1986
August Storm:  The Soviet strategic offensive in Manchuria by David M.Glantz (PDF)
August Storm:  Soviet Tactical and Operational Combat in Manchuria, 1945 by LTC David M. Glantz (PDF)
The Soviet Airborne Experience by LTC David M. Glantz
Soviet Defensive Tactics at Kursk, July 1943 by COL David M. Glantz

Books

 The History of Soviet Airborne Forces (1994)
 Soviet Documents on the Use of War Experience: The Winter Campaign, 1941–1942 (Cass Series on the Soviet Study of War, 2), David M. Glantz (Editor), Harold S. Orenstein (Editor)
 When Titans Clashed: How the Red Army Stopped Hitler (1995)
 The Initial Period of War on the Eastern Front, 22 June – August 1941: Proceedings of the Fourth Art of War Symposium, Garmisch, October 1987 (Cass Series on Soviet Military Experience, 2), edited by Colonel David M. Glantz, Routledge (1997)
 Stumbling Colossus: The Red Army on the Eve of World War (1998)
 Kharkov 1942: Anatomy of a Military Disaster (1998)
 Reviewed by John Erickson in The Journal of Military History, Vol. 63, No. 2 (April 1999), pp. 482–483
 Zhukov's Greatest Defeat: The Red Army's Epic Disaster in Operation Mars, 1942 (1999)
 Foreword to Forging Stalin's Army: Marshal Tukhachevsky and the Politics of Military Innovation by Sally Stoecker
 The Battle of Kursk (1999)
 Barbarossa: Hitler's Invasion of Russia 1941 (2001)
 Captured Soviet Generals: The Fate of Soviet Generals Captured by the Germans, 1941–1945, Aleksander A. Maslov, edited and translated by David M. Glantz and Harold S. Orenstein, Routledge; first edition (2001),
 The Siege of Leningrad, 1941–1944: 900 Days of Terror (2001)
 Belorussia 1944: The Soviet General Staff Study, Soviet Union Raboche-Krestianskaia Krasnaia Armiia Generalnyi Shtab, Glantz, David M. (Editor), Orenstein, Harold S. (Editor), Frank Cass & Co, 2001
 The Battle for Leningrad, 1941–1944 (2002)
 Before Stalingrad: Barbarossa, Hitler's Invasion of Russia 1941 (Battles & Campaigns), Tempus, 2003
 Battle for the Ukraine: The Korsun'-Shevchenkovskii Operation (Soviet (Russian) Study of War), Frank Cass Publishers, 2003
 The Soviet Strategic Offensive in Manchuria, 1945: August Storm (2003)
 Atlas and Operational Summary: The Border Battles, 22 June–1 July 1941; daily situation maps prepared by Michael Avanzini, Publisher: David Glantz, 2003
 Hitler and His Generals: Military Conferences 1942–1945: The First Complete Stenographic Record of the Military Situation Conferences, from Stalingrad to Berlin, Helmut Heiber and David M. Glantz editors (English edition), Enigma Books; (2005)
 Colossus Reborn: The Red Army at War, 1941–1943 (2005)
 Companion to Colossus Reborn: Key Documents and Statistics (2005)
 Red Storm Over the Balkans: The Failed Soviet Invasion of Romania, Spring 1944 (2006)
 Stalingrad: How the Red Army Survived the German Onslaught, Casemate Publishers and Book Distributors, Jones, Michael K. (Author), Glantz, David M. (Foreword) 2007
 To the Gates of Stalingrad: Soviet-German Combat Operations, April–August 1942 (The Stalingrad Trilogy, Volume 1) (Modern War Studies) with Jonathan M. House, University Press of Kansas, 2009
 Armageddon in Stalingrad: September–November 1942 (The Stalingrad Trilogy, Volume 2) (Modern War Studies) with Jonathan M. House, University Press of Kansas, 2009
 Endgame at Stalingrad: November 1942 (The Stalingrad Trilogy, Volume 3, Book 1) (Modern War Studies) with Jonathan M. House, University Press of Kansas, 2014
 Endgame at Stalingrad: November 1942 (The Stalingrad Trilogy, Volume 3, Book 2) (Modern War Studies) with Jonathan M. House, University Press of Kansas, 2014
 After Stalingrad: The Red Army's Winter Offensive 1942–1943
 Barbarossa Derailed: The Battle for Smolensk, 10 July–10 September 1941 Volume 1, Helion & Company, 2010;
 Barbarossa Derailed: The Battle for Smolensk, 10 July–10 September 1941 Volume 2, Helion & Company, 2012;
 Barbarossa Derailed: The Battle for Smolensk, 10 July–10 September 1941 Volume 3, Helion & Company, 2014;
 with Mary E. Glantz. The Battle for Belorussia: The Red Army's Forgotten Campaign of October 1943 – April 1944, University Press of Kansas, 2016;


Pudgalavada

The Pudgalavāda (Sanskrit; English: "Personalism"; Pali: Puggalavāda; ) was a Buddhist philosophical view and also refers to a group of Nikaya Buddhist schools (mainly known as Vātsīputrīyas) that arose from the Sthavira nikāya. The school is believed to have been founded by the elder Vātsīputra in the third century BCE. They were a widely influential school in India and became particularly popular during the reign of emperor Harshavadana (606 - 647 CE). Harsha's sister Rajyasri was said to have joined the school as a nun. According to Dan Lusthaus, they were "one of the most popular mainstream Buddhist sects in India for more than a thousand years."

Doctrines

Pudgala thesis
The Pudgalavādins asserted that while there is no ātman, there exists a pudgala (person) or sattva (being) which is neither a conditioned dharma nor an unconditioned dharma. This doctrine of the person was their method of accounting for karma, rebirth, and nirvana. For the Pudgalavādins, the pudgala was what underwent rebirth through successive lives in samsara and what experiences nirvana. They defended this view through philosophical argument as well as scriptural citation. According to Thiện Châu and Richard Gombrich, they used the Bharaharasutta as a major reference for their view. This text states that the person (pudgala) is the bearer of the five aggregates, and that the taking up of them is craving and suffering:The five aggregates are truly burdens, The burden-carrier is the person. Taking up the burden is suffering in the world, Laying the burden down is blissful.Sam. yutta Nikaya iii, ¯ 25–6. The Connected Discourses of the Buddha, trans. Bhikkhu Bodhi (Boston: Wisdom Publications, 2000), p. 871.
The Kathavatthu also mentions that the Pudgalavādins relied on the following statements by the Buddha: "there is a person who exerts for his own good" and "there appears a person who is reborn for the good and happiness of many, for showing compassion to the world of beings". The Pudgalavādins held that this person was "inexpressible" and indeterminate in its relation to the five aggregates and could not be said to be neither the same as the aggregates nor different. However, the person could not be denied entirely, for if this were so, nothing would get reborn and nothing would be the object of loving-kindness meditation. Thus, according to L.S. Cousins:The difference is that for the Voidist the person is a label for the aggregates experiences as objects of consciousness whereas for the personalist the relationship between the person and those objects cannot be described as either the same nor different.Thus this pudgala was the subject of experiences, the doer of whole and unwholesome actions, the experiencer of karma. transmigration and nirvana, but was also "indefinable" (avaktavya), neither a conditioned (samskrta) nor an unconditioned dharma (i.e. nirvana) and neither the same nor different than the five aggregates. However, as Thiện Châu notes in his survey of their literature, the Pudgalavādins carefully developed this theory especially to be compatible with anatman and the middle way and thus the pudgala is "not an absolute reality totally separated from compounded things."

The Abhidharmakosha shows how the Pudgalavadins explained their theory by using the analogy of fire and fuel. The five aggregates are the fuel and the pudgala the fire, the fire exists as long as there is fuel, but it is not the same as the fuel and has properties that the fuel does not. They are co-existent and the fuel (aggregates) are the support for the fire (pudgala), and thus are not the same but not wholly different. For the Pudgalavadins, If one says that the person is the same as the aggregates (the reductionist Buddhist view of other schools), this is like saying fire and fuel are the same thing, which is one mistake. While if one says that fire and fuel are totally different, this is like saying fire does not depend on fuel, a second mistake (related to non-Buddhist views). Thus they took a middle road between these and argued for a person which is neither identical to the aggregates nor different from them. They reason they sought to refute the views of other Buddhists which said that the aggregates and the person were the same because they held that in this view, at death when the aggregates are destroyed, the person would also be destroyed and not get reborn and also because it contradicted the Buddha when he said that "the bearer of the burden" exists.

The Kathavatthu also mentions that the pudgala can be likened to what is called a being (sattva) and also to what is called jiva (life force), but that is it neither identical nor different from the body (kaya). One Pudgalavadin text explains the nature of this relationship as being based on clinging or appropriation (upadana):The designation of appropriation (upadana-prajñapti) is the designation of life (jiva) (which is) internal appropriation (upadana) in the present and is composed of the aggregates (skandha), elements (dhatu) and domains (ayatana); that is to say that the phenomena of appropriation concerning the internal life in the present, which is formed by compounded things - (samskara) and the fetters is what is called the designation of appropriation.The Pudgalavādins also seem to have held that the liberated person exists even after paranirvana in a state of supreme bliss, or as Thiện Châu notes, they saw nirvana as "a transcendental domain" and an "existence in the beyond".

Three designations of the pudgala
According to the Pudgalavādin text known as the Traidharmakasastra, the pudgala can be designated in three ways, called the three prajñaptis:

 The pudgala designated by the bases (asraya-prajiñapta-pudgala). This refers to the person which cannot be said to be identical to the aggregates or different to them. Thich Thien Chau names this as "the essential factor that unifies a person's life processes. Stated otherwise, it is the pudgala that appropriates and sustains a body for a certain amount of time."
 The pudgala designated by transmigration (sankrama-prajiñapta-pudgala), refers to the fact that an individual cannot be said to be the same nor different to who they were in a past life and will be in the future. This allows for a subject which is karmically responsible for their actions. According to the Pudgalavadins, if there is a continuity in between lifetimes, there must be the possessor of that continuity as well as that which individuates a person from others and is the subject of experiences, this is the pudgala.
 The pudgala designated by cessation (nirodha-prajiñapta-pudgala), which refers to the fact that after death, a Buddha cannot be said to be existent, non-existent, both or neither.

Regarding the first form of designation, Dan Lusthaus adds that:If the appropriator is something different from the skandhas themselves, then there is a sixth skandha, which is doctrinally impermissible. If the skandhas appropriate themselves, that leads to a vicious cycle of infinite regress. Hence, the Vātsīputrīya argue, the nominal person (pudgala) is neither the same as nor different from the skandhas. It is a heuristic fiction that avoids these unwarranted consequences and lends coherence by also corresponding to how actual persons experience themselves—that is, as distinct individuals continuous with, but not absolutely identical to or reducible to, their own pasts and futures.Lusthaus also explains their reasoning for the second and third designations as follows:But what remains constant or continuous between such [past and future] lives? If it is a self-same invariant identity, then this would indeed be a case of atmavada, a view the Vātsīputrīyas, like all Buddhists, reject. In what sense would someone be the same or different from the person in one’s previous life? If completely different, then to posit a continuity between them is incoherent. If the same, then their real discontinuities are ignored, leading to a form of eternalism, another impermissible view for Buddhists. Hence, they are neither the same nor different, but linked by a fictional pudgala. Finally, Buddhist practice leads to nirvana; but who attains this? If there is an integral individual that ceases on attaining nirvana, then this would entail the unwarranted view of annihilationalism. If there is no cessation of the karmic individual, then there is no nirvana. Both extremes, though implicit in standard Buddhist formulations, render Buddhism itself incoherent, a problem only solved, the Vātsīputrīyas argue, if one admits the fictional pudgala implicit in standard Buddhist doctrine.With this system, Pudgalavādins held that they could explain karmic moral retribution and personal identity by positing an ineffable (avaktavya) dharma that avoids falling into the extremes of annihilation (ucceda) and eternity (sasvata). One Pudgalavada text affirms that this doctrine is a middle way thus:If the pudgala could be described in terms of existence or non-existence, one would fall into nihilism (ucchedadristi) or eternalism (sasvatadrsti), but the Buddha does not allow us to uphold there two opinions. If one says that the pudgala does not exist, that is committing a fault in the order of the questions to be avoided. That expression is not justified. Why? If one affirms that no pudgala exists, that is a fake view (mithyadrsti). If (on the contrary), one affirms that the pudgala exists (conditionally), that is a right view (samyagdrsti). That is why it is possible to say that the pudgala exists.

Criticism
Because they felt that Vātsīputrīya views were close to the view of a self or atman, they were sharply criticized by the Vibhajjavadins (a record of this is found in the Theravadin Kathavatthu), as well as by the Sarvastivadins (In the Vijñanakaya), Sautrantikas (most famously in the Abhidharmakosha), and the Madhyamaka school ( Candrakirti's Madhyamakavatara). The earliest source for the pudgala doctrinal controversy is the puggalakatha of the Kathavatthu, attributed to Moggaliputtatissa (c. third century BCE).

The Buddhist philosopher Vasubandhu argued against the pudgala theory in his Abhidharmakosha. Vasubandhu begins by stating that the Vātsīputrīya hold that the pudgala 'is based' on the five aggregates, and that this could mean one of two things:

 The five aggregates form an object, the pudgala. In this case, pudgala is just a nominal designation for the five aggregates, and not an independent object.
 The pudgala is caused by the aggregates. In this case, pudgala also refers to just the aggregates and not to something else independent of them.

Vasubandhu argues then that 'pudgala' is identical to the aggregates and just a label for them. Vasubandhu first argues that we can either perceive the pudgala directly or perceive it by perceiving the aggregates. If the latter, then its just a label for aggregates. If we perceive it directly, then the aggregates would be based on the pudgala, not the other way around. Vasubandhu also attacks the view that we can perceive the pudgala by all six senses. If this is true, then the pudgala is nothing but the five aggregates since all that the senses perceive is their direct sense impressions and nothing more.

Other doctrines
According to Thich Thien Chau, other secondary theses of the personalist Vātsīputrīya-Saṃmitīyas include:

 There exists an indestructible entity (avipranasa). This helps explain the mechanism for the retribution of actions. The indestructible entity continues to exist throughout the flux of existences, and is the essential base for the accumulation and maturation of karma.
 There are twelve knowledges on the path of seeing (darsanamarga) .
 There are four stages in the concentration of access: patience (ksanti), name (nama), notion (samjña) and the highest worldly dharma (laukikagradharma).
 Clear comprehension (abhisamaya) is gradual (anupurva) .
 The five supernormal penetrations can be obtained by ordinary beings or heretics.
 Morality (Sila) designates (actions of) body and speech.
 Merit (punya) is accumulated continually, even during sleep.
 It is impossible to say whether the characteristic of phenomena (dharmalabana) is permanence or impermanence.
 There is an intermediate dhyana (dhyanantara) between the first and second dhyanas.
 There is only one absolute asamskrta dharma: nirvana.
 There are five, six or seven destinies (gati).
 Knowledge (jñana) also can be called the path (marga).
 An arahant is susceptible of falling from his attainment.
 There is an intermediate state (antarabhava) in the sensuous realm (kamadhatu) and the form realm (rupadhatu), but not in the formless realm (arupadhatu)
 There are seventeen categories of celestial beings in the form realm

Texts
The school had a Tripitaka, with Sutra Pitaka (in four Agamas), Vinaya Pitaka and Abhidharma Pitakas, like other early Buddhist schools. Only four of their texts survive in Chinese translation:

 The San fa tu lun, Traidharmakasastra, Taisho XXV, 1506.
 The Ssu a-han-mu ch'ao chieh, Taisho XXV, 1505.
 The San-mi-ti pu lun, Sammatiyanikayasastra, Taisho XXXII. 1649.
 The Lu erh-shih-erh ming-liao lun, Vinayadvavimsati-vidyasastra, Taisho XXIV. 1461.

One surviving Pudgalavada text is the Traidharmakasastra (Taisho no. 1506 pp. 15c-30a), an Abhidharma work which was translated twice into Chinese. The text mentions that lack of knowledge also includes lack of knowledge of the indefinable (avaktavya), which refers to the pudgala. Another Pudgalavada text, the Sammatiyanikayasastra, put forth various arguments for and against the following propositions:

 There is no self
 Self neither exists nor does not exist
 Self exists
 Self is the same as the five aggregates
 Self is different than the five aggregates
 Self is eternal
 Self is not eternal

All of these views are ultimately rejected. The text claims that the pudgala is neither an existent nor a purely conceptual construct.

Modern Scholarship
Peter Harvey agrees with criticisms leveled against the Pudgalavadins by Moggaliputta-Tissa and Vasubandhu, and finds that there is no support in the Pali Nikayas for their pudgala concept.

However, according to Bhiksu Thiện Châu:The creation of the theory of the pudgala represents a reaction against the "depersonalization" of the abhidharmika tradition. The Pudgalavadins, on the other hand, tried to preserve the essence of the doctrine of substancelessness (anatmavada). The theory of the pudgala has been misinterpreted by the polemical literature; nevertheless, it offers much of doctrinal interest to Buddhist thinkers.Furthermore, Thiện Châu in his analysis of their doctrine adds:The Pudgalavadins were probably not satisfied with the interpretation according to which a man is merely the result of a combination of psych~physical factors. For a man is something different from a chariot; the latter is only an assemblage of parts and separate pieces whereas the former is essentially a being with its totality of which the psycho-physical parts develop after conception and birth.According to Dan Lusthaus, "no Buddhist school has been more vilified by its Buddhist peers or misunderstood by modern scholars". Lusthaus argues that, far from promoting the view of a self (atmavada), the Vātsīputrīya position which can be seen in their surviving texts is that the pudgala is "a prajñapti (only a nominal existent) that is neither identical to nor different from the skandhas." Furthermore:    The Vātsīputrīya argument is that the pudgala is a necessary prajñapti since any theory of karma, or any theory that posits that individuals can make spiritual progress for themselves or can assist other individuals to do likewise, is incoherent without it. Karma means that an action done at one time has subsequent consequences for the same individual at a later time, or even a later life. If the positive and negative consequences of an action don’t accrue to the self-same individual, then it would make no sense to speak of things like progress (who is progressing?), and Buddhist practice itself becomes incoherent. If there are no persons, then there is no one who suffers, no one who performs and reaps the consequences of his or her own karma, no Buddha, no Buddhists, and no Buddhism. Obviously, those are not acceptable consequences for a Buddhist.Lusthaus notes that for the Vātsīputrīyas, their theory is simply an attempt to explain what other Buddhist traditions leave unsaid and assumed, mainly what it is that undergoes rebirth, has moral responsibility and attains enlightenment. According to Lusthaus, for the Vātsīputrīyas, "while other Buddhists might leave the word “pudgala” unsaid, the narratives presupposed in their doctrines require it."

Saṃmitīya and other sub-schools

According to Thiện Châu, the Vātsīputrīyas were the initial parent school out of which branched off four sub-schools (sometime between the 1st century BCE and the 1st century CE); mainly the Saṃmitīyas, Dhammuttariyas, Bhadrayanikas, and the Sandagarikas. The Vātsīputrīya communities were established in Kosambi and Sarnath, living side by side with the Saṃmitīyas, a school which quickly eclipsed them in popularity.

The most prominent of the Pudgalavādin schools were certainly the Saṃmitīyas (Sanskrit; ) who were especially prominent in Sindh and in Gujarat during the Maitraka dynasty (470-788 CE). Inscriptions have also established the existence of Saṃmitīya communities in Mathura and Sarnath between the 2nd and 4th centuries CE. The Tibetan historian Buton Rinchen Drub noted that the Saṃmitīya used Apabhraṃśa as their main language. By the fourth century CE, this school had become so influential that they replaced the Sarvastivadins in Sarnath as the most prominent school. By the time of king Harsha in the seventh century, they were the largest Nikaya Buddhist school in India. Due to their geographic spread, this led to them being divided into two further sub-schools, the Avantakas centered in Avanti and the Kurukulas centered around Kuru on the upper Ganges.

Their most influential center of learning was at Valabhi University in Gujarat, which remained an important place for the study of Nikaya Buddhism until the 8th century CE. I-tsing, who visited Gujarat in 670 CE, noted that the Sammitiyas had the greatest number of followers in western India and that the learning center at Valabhi rivaled that of Nalanda.

Étienne Lamotte, using the writings of the Chinese traveler Xuanzang, asserted that the Saṃmitīya were in all likelihood the most populous non-Mahāyāna sect in India, comprising double the number of the next largest sect, although scholar L. S. Cousins revised his  estimate down to a quarter of all non-Mahāyāna monks, still the largest overall. The Saṃmitīya sect seems to have been particularly strong in the Sindh, where one scholar estimates 350 Buddhist monasteries were Saṃmitīya of a total of 450. This area was rapidly Islamized in the wake of the Arab conquest. They continued to be a presence in India until the end of Indian Buddhism, but, never having gained a foothold elsewhere, did not continue thereafter.

Ancient sources such as Xuanzang and Tibetan historian Tāranātha reported that the Saṃmitīyas were staunch opponents of Mahāyāna.  According to Tāranātha, Saṃmitīya monks from the Sindh burned tantric scriptures and destroyed a silver image of Hevajra at Vajrāsana monastery in Bodh Gaya. In the biography of Xuanzang, it is recounted that an elderly brahmin and follower of the Saṃmitīya sect named Prajñāgupta composed a treatise in 700 verses which opposed the Mahāyāna teachings. In response, while living at Nālandā, Xuanzang wrote a Sanskrit work in 1600 verses to refute this text, called The Destruction of Heresy.


Fraisthorpe Wind Farm

Fraisthorpe Wind Farm is a wind power generating site located in the village of Fraisthorpe in the East Riding of Yorkshire, England. The site is just  south of Bridlington and  east of York. It was granted full planning permission in early 2015 when the Ministry of Defence dropped their objection to the site. This was despite the apparent vocal opposition by local people and councillors. It started generating electricity in August 2016.

History
The site was initially proposed to house nine turbines by TCI Renewables in 2012. The venture was bought up by BayWa in December 2014. Initial approval for the nine  turbines and an associated  meteorological mast was granted in January 2013.

Objections were listed from local councillors, residents and the Ministry of Defence. The latter were worried about the impact that the turbine blades would have on one of its radars on the Yorkshire coast. David Hockney, who has painted many scenes along the East Yorkshire Coast and the Yorkshire Wolds, said that the venture would "deface the landscape and the seafront of Bridlington Bay." Hockney was moved enough to pen a letter to the public enquiry into the wind farm in December 2012. Local objectors also pointed out that there are twelve turbines on the horizon at nearby Lissett Airfield and others with planning permission. One resident stated that in Fraisthorpe, there would be more wind turbines than homes. One of the civic societies based in Bridlington objected on principle that the wind farm would prevent people from visiting what they termed as "Hockney Country".

In 2015, the Ministry of Defence dropped its objection to the wind farm being constructed. It was initially thought that the farm might interfere with the operations of RRH Staxton Wold further up the coast near to Scarborough. The MoD has been involved in the planning stage of some major projects across the eastern part of Yorkshire; a similar scheme in Bempton was objected to by the MoD which was then denied permission by councillors, and the siting of Woodsmith Mine near to RAF Fylingdales meant a protracted inquiry process. After a new radar that would not be affected by the wind farm had been installed at Staxton Wold in 2015, the MoD removed its objection. After this, construction on the site started soon afterwards in March 2015. The construction company installed over  of cabling and had to drill underneath and jack-up the nearby Yorkshire Coast railway line.

The turbines themselves were shipped to Immingham Dock and the  turbine blades were delivered to the site by a circuitous  journey avoiding the Humber Bridge as they were unable to take that particular route due to safety concerns.

The site consists of nine 3.3 MW wind turbines that produce a collective 29.7 MW of power. The farm provides enough electricity to power over 22,000 homes and stops over  of carbon dioxide gas from entering the environment.

The wind farm was powered up in August 2016, with BayWa selling the site three-months later to Octopus Investments. BayWa continues to operate and service the site as part of the deal.


Geodis

Geodis can refer to:

Transportation and logistics
SNCF Geodis - the freight logistics division of SNCF
Geodis - privatised group of French logistics companies spun out from SNCF in 1996, later re-incorporated into SNCF
Geodis BM, Geodis Calberson, Geodis Wilson - subidaries of the SNCF Geodis group of SNCF

Surveying
Geodis Brno - Geoinformatic (surveying) company based in Czech republic
GeodIS - Geodesy Informations Systems - source of Geodesy information maintained by the Deutsches Geodätisches Forschungsinstitut (DGFI)

See also (Wikipedia markup templates)
Template:geodis a Wikipedia disambiguation template

References


Merched y Wawr

() is a voluntary, non-political, organisation for women in Wales. It is similar to the Women's Institute (WI) but its activities are conducted through the medium of Welsh. Its aims are to promote women's issues and to support culture, education and the arts in Wales.

History
 was established in 1967 when the WI insisted on English as the official language of the movement. There had been an historic use of Welsh in the WI, and with over two hundred and fifty branches in Wales this decision was unpopular. The WI branch in the village of Parc, Llanycil broke away from the movement and began Merched y Wawr, which would operate solely in Welsh. The movement grew quickly and in the late 1980s the organisation had over 10,000 members and more than 275 branches.

In 1968,  launched a quarterly magazine,  (The Dawn), and embraced an anthem,  (My Language, My Land), composed by David Jacob Davies and Elfed Owen. In 1975, the organisation's founder, Zonia Bowen, an atheist, left the organisation when  began to embrace Christianity, contrary to the movement's non-denominational origins.

 has been involved in campaigning efforts ranging from support for the creation of a memorial to Gwenllian ferch Llywelyn to collecting oral history across Wales. Local branches typically meet once a month. The headquarters are in Aberystwyth; the hall there is a community resource, used by other charities and organisations in the area. In 2007 it had around 6,500 members.

External links
Merched y Wawr website


Matijevic

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 Matijevic Hill, on the planet Mars
Jake Matijevic (rock), on the planet Mars
 Industrija mesa Matijević, Serbian agribusiness company


Jozef Wagenhoffer

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Croatia at the 2014 Winter Paralympics

Croatia competed at the 2014 Winter Paralympics in Sochi, Russia, held between 7–16 March 2014.

Alpine skiing

Men


Akil Marshall

Akil Marshall is an African-American author, speaker, and educational consultant in Cleveland, Ohio.

He is CEO of the Akil Marshall Organization (TAMO), founder of Dance Afrika Dance (DAD) and has been teaching young people since 1992.
The goal of TAMO is to teach young people skills for success in their careers.

Marshall is the author of five books. His most recently published book Winning In America: The High 5 Model for American Education is available at Amazon.  He played professional football, Philadelphia Eagles and was the first strength and fitness coach for the National Basketball Association (NBA). He was also the first African-American male to host an exercise and fitness television show in the United States.

In 2006 he was awarded the Dr. Martin Luther King Jr. Community Service Award, Cleveland.


Gauss iterated map

In mathematics, the Gauss map (also known as Gaussian map or mouse map), is a nonlinear iterated map of the reals into a real interval given by the Gaussian function:

where α and β are real parameters.

Named after Johann Carl Friedrich Gauss, the function maps the bell shaped Gaussian function similar to the logistic map.

Properties
In the parameter real space  can be chaotic. The map is also called the mouse map because its bifurcation diagram resembles a mouse (see Figures).


1915 Alberta liquor plebiscite

The 1915 Alberta liquor plebiscite was held on July 21, 1915, to ask Albertans to vote on ratifying the new liquor act. The vote was the first province wide referendum held under the Direct Plebiscite Act. It would be the first of three province wide plebiscites related to liquor in Alberta.

Aftermath
The province voted by a large majority in favor of the new liquor act which enforced prohibition on the province effective July 1, 1916. This was the second era of prohibition in Alberta, since the first era of prohibition was lifted when Alberta was still part of the North-West Territories in 1892. The results of the plebiscite were binding.

Tabulation of Results


Boris Artzybasheff

Boris Artzybasheff (, 25 May 1899, Kharkov, Russian Empire — 16 July 1965) was an American illustrator of Russian origin active in the United States, notable for his strongly worked and often surreal designs.

Life and career

Artzybasheff was born in Kharkov, son of the author Mikhail Artsybashev. He is said to have fought as a White Russian. During 1919 he arrived in New York City, where he worked in an engraving shop.

His earliest work appeared in 1922 as illustrations for Verotchka's Tales and The Undertaker's Garland. A number of other book illustrations followed during the 1920s. Dhan Gopal Mukerji's Gay-Neck, with his illustrations, was awarded the Newbery Medal in 1928. His book Seven Simeons was a Caldecott Honor Book in 1938.  Over the course of his career, he illustrated some 50 books, several of which he wrote, most notably As I See.

During his lifetime, however, Artzybasheff was probably known best for his magazine art. He illustrated the major American magazines Life, Fortune, and Time.)
He painted 219 Time covers from 1942 to 1966, including portraits of Louis Armstrong (21 February 1949) and Dave Brubeck (8 November 1954).
Other illustrators of Time covers during this period, which has been called the golden age of Time covers, included Robert Vickrey, James Ormsbee Chapin, Bernard Safran and Boris Chaliapin.
During World War II, he also served an expert advisor to the U.S. Department of State, Psychological Warfare Branch.

After 1940, he devoted himself to commercial art, including advertisements for Xerox, Shell Oil, Pan Am, Casco Power Tools, Alcoa Steamship lines, Parke-Davis, Avco Manufacturing, Scotch Tape, Wickwire Spencer Steel Company, Vultee Aircraft, World Airways, and Parker Pens.

His graphic style is striking. In commercial work he explored grotesque experiments in anthropomorphism, where toiling machines displayed distinctly human attributes. Conversely, one of his works shows Buckminster Fuller's head in the form of Fuller's geodesic structure. In his personal work, he explored the depiction of vivid and extreme ranges of human psychology and emotion.

His papers are collected at Syracuse University.

Selected illustrations
 Verotchka's Tales, by Dmitry Mamin-Sibiryak (E. P. Dutton, 1922),  — Illustrations at Wikimedia
 The Undertaker's Garland, by John Peale Bishop and Edmund Wilson (A. A. Knopf, 1922),  — Illustrations at Wikimedia
 Feats on the Fiord, by Harriet Martineau, 1802–1876 (Macmillan Children's Classics, 1924)
 The Wonder Smith and His Son, by Ella Young (1927)
 Gay-Neck, the Story of a Pigeon, by Dhan Gopal Mukerji (1927)
 Orpheus: myths of the world, by Padraic Colum (1930)
 Son of the Sword, by Youel B. Mirza (1934),
 All Things Are Possible: an apocryphal novel, by Lewis Browne, dust jacket (1935)
 The Circus of Dr. Lao, by Charles G. Finney (1935)
 Seven Simeons: a Russian tale, written by Artzybasheff (1937)
 Nansen, by Anne Gertrude Hall (1940)
 Land of Unreason, by Fletcher Pratt and L. Sprague de Camp (1942)
 The Tree of Life: selections from the literature of the world's religions, by Ruth Smith (1942)
 The Little Sister, by Raymond Chandler, dust jacket (1949)
 The Simple Art of Murder, by Raymond Chandler, dust jacket (1950)

As the illustrator of Seven Simeons, which he also wrote, Artzybasheff was one of two runners-up for the Caldecott Medal in 1938, when the American Library Association inaugurated its award for children's picture books. Mukerji won the 1928 Newbery Medal for Gay-Neck; Young and Hall were among the runners-up for that annual ALA award, which recognizes the "most distinguished contribution to children's literature". Finney won one of the inaugural, 1935 National Book Awards for The Circus of Dr. Lao.

Further reading


Tracker (comics)

Tracker is a joint comic book venture of Top Cow Productions and Heroes and Villains Entertainment. It was written by Jonathan Lincoln and has art done by Francis Tsai, Derek Donovan, and Abhishek Malsuni.

History
Tracker premiered at the San Diego Comic-Con International Convention in 2009.  Tracker is a five issue comic book mini series written by Jonathan Lincoln with art by Francis Tsai, Derec Donovan and Abhishek Malsuni.

Plot
Tracker tells the story of an FBI agent named Alex O’Roark, whose pursuit of a serial killer leads him to unexplored territory when it is revealed the killer is also a werewolf.

Tracker #1: "Survivor"
FBI Agent Jezebel Kendall is called to the scene of a grisly murder - all passengers on the Blue Line bus have been killed. Jezebel thinks this is the work of Herod, a psychopath killer the FBI has been tracking. Amongst the bodies she finds her partner, Agent Alex O'Roark, barely breathing. Alex miraculously survives, but only with fragmented memories of the incident. He's approached by a mysterious doctor, Cyril Tucker, who tells Alex to contact him once his memory returns. Alex goes back to work; with the help of Agent Isaiah Grant, commander of the FBI's SWAT team, Alex and Jezebel anticipate Herod's next move. Herod kills the only other survivor of the bus attack; Alex tracks him down, but soon loses him.
Alex's obsession with the case takes a toll on his personal life. He suddenly loses his temper, has a fight with his girlfriend, Tory Reyes, and storms out. He goes to a bar and leaves a message for Dr. Tucker. After downing shot after shot, yet still unable to wind down, Alex goes looking for trouble, which he finds in the form of a gang threatening a girl. Instead of showing them his badge, he decides to fight them. As the gang swarms over him, Alex transforms into a half-man, half-beast creature and tears the gang apart.

Tracker #2: "Face of a Killer"
Alex wakes up in Dr. Tucker's lab and finds one of the gang members on the operating table next to him, barely alive. To his horror, Alex realizes this isn't Herod's work, but his own. Dr. Tucker confirms his suspicion by telling Alex that Herod is a werewolf, and, because Herod bit him, Alex is now one too.  Alex refuses to believe him and leaves, not knowing that Tucker has planted a tracking device on him. With his newly acquired, sharper senses, Alex remembers more of the attack and tracks the killer down as Conrad Landon, a truck driver who was bitten by a homeless man a while back. Alex, Jezebel and Grant go to the garbage dump where Conrad used to work. They find him hiding here. Alex chases after him, but when Conrad pleads with him, Alex realizes he cannot let the killer instinct take over. He lets Conrad go and tells his partners that Conrad isn't the killer. Conrad arrives home to find his mother murdered and Herod there, waiting for him.

Tracker #3: "Sire"
Things between Alex and Tory are still rocky - she's jealous of Jezebel, and upset that Alex won’t touch her.  Secretly, he is afraid of being intimate with her, fearing of turning into a werewolf in her presence. They find Conrad Landon's severed head at their front door. Alex is puzzled as to why Herod is suddenly taunting them. From Herod's "calling cards" - pages of Bible with passages about King Herod that he leaves at the crime scenes - Alex, Jezebel and Grant find that the Bibles were shipped to an old hotel. Herod's room, however, is empty save for Conrad's headless corpse. While cross-checking similar case, Alex spots a photo of Dr. Tucker taken at one of the crime scenes.
Alex goes to confront Tucker, who tells him that Herod has been living and killing for much longer than other werewolves, because he's been drinking lupines' blood, taken when feral - which is why he attacked Conrad on the bus, in order to get his blood. Tucker has been developing a cure for the werewolf curse - "wolfsbane" - but it only works with the blood of the sire, the one who turns the subject into a werewolf. Alex agrees to be retrained as part of a treatment to help him remember Herod's face. As Alex turns feral, Tucker extracts Alex's blood. He then injects the blood into the gang member that Alex attacked, whom he called "Rosemar" (because of the partly erased "Rosemary" tattoo on his chest.)

Tracker #4: "Watcher"
Alex and Jezebel go to a middle school after receiving tips that a man fitting Herod's description has been stalking the parking lot. Alex soon finds Herod's next intended victim - a sixth grader named Jack Rempel. Against Grant's protest, Alex decides to use Jack as bait. Unbeknownst to them, Tucker and his colleagues - all working for a shady organization called the Handel Foundation - have warned Herod of the trap, because they don't want the government to find out about Herod. At home, Tory prepares a romantic dinner for Alex, but he has to leave for the stake-out at little Jack's house. Tory warns him that she won't be here when he gets back. Alex talks to Jezebel about it, and for once their romantic tension becomes clear. However, they're interrupted by Jack, who knows he's being followed. Alex tries to reassure him, when Jack is grabbed by Herod. Herod sets up an explosion as a diversion and takes Jack to an underground drain tunnel. Alex finally has his confrontation with Herod in the tunnel. Again he refuses to let loose the beast within, and Herod escapes. Herod then arrives at Alex and Tory's house and attacks Tory.

Tracker #5: "Rogue"
With Tory kidnapped by Herod, Alex is taken off the case. He shows Dr. Tucker the Bible passage Herod left. Tucker deduces that Herod wants a trade - Tory for little Jack Rempel. To save Tory, Alex decides to risk breaking into FBI's Headquarters where Jack is being kept. With Tucker's help, Alex gets Jack out and brings him to the meeting place - an abandoned warehouse. After handing Tory to Tucker, he goes back to face Herod. The FBI tracks Tucker's van to the warehouse. Inside, Alex and Herod are still fighting. Herod convinces Alex to let him live, because if Herod dies, so will Alex's chance of being cured. Alex doesn't listen. Just as he's about to finish Herod, however, the SWAT team, led by Grant, bursts in and takes them down with gas grenades.
Alex wakes up in the hospital with Tory next to him, wearing the engagement ring he's been trying to give to her for so long. Little Jack survives, but his parents still make him sleep in the cellar. Meanwhile, back at his lab, Dr. Tucker is working on "Rosemar." It turns out that Tucker is keeping Herod alive, hoping to make Herod work for them once he's strong enough. Rosemar then sits up on the operating table, revealing his new face, which has been surgically transformed into that of Alex O’Roark.

Cast of major characters
In Order of Appearance
Special Agent Jezebel Kendall
Special Agent Alejandro 'Alex' O'Roark
Dr. Cyril Tucker
Tory Reyes
Special Agent Isaiah Grant
Special Agent in Charge Louis Barret
Herod

Reception
IGN's Jesse Schedeen rated the first issue a 4.4 out of 10 saying, "Tracker is too devoid of interesting qualities to be recommended to the horror or detective-loving crowds."


Kútniky

Kútniky  (, ) is a village and municipality in the Dunajská Streda District in the Trnava Region of south-west Slovakia.

Geography
The municipality lies at an altitude of 114 metres and covers an area of 10.986 km².

History
In the 9th century, the territory of Kútniky became part of the Kingdom of Hungary. In historical records, Hegybeneéte a component village of the municipality was mentioned in 1380. In 1910 Hegybeneéte village had 192, while Töböréte village 165, for the most part, Hungarian inhabitants.
Until the end of World War I, it was part of Hungary and fell within the Dunaszerdahely district of Pozsony County. After the Austro-Hungarian army disintegrated in November 1918, Czechoslovakian troops occupied the area. After the Treaty of Trianon of 1920, the village became officially part of Czechoslovakia. In November 1938, the First Vienna Award granted the area to Hungary and it was held by Hungary until 1945. Hegybeneéte and Töböréte villages were unified in 1940 under the name of Hegyéte, to which Blažov (Balázsfa) and Podafa villages were attached in 1960, but the latter became independent in 1990 again.
After Soviet occupation in 1945, Czechoslovakian administration returned and the village became officially part of Czechoslovakia in 1947.

Demography
At the 2001 Census the recorded population of the village was 932 while an end-2008 estimate by the Statistical Office had the villages's population as 1208. As of 2001, 87.45% of its population was Hungarians and 10.62% were Slovaks. Roman Catholicism is the majority religion of the village, its adherents numbering 85.30% of the total population.


Thomas Bredsdorff

Thomas Bredsdorff (born 1 April 1937 in Silkeborg) is a Danish literary scholar and critic.

He received a Doctor of Philosophy in 1976 from the University of Copenhagen, where he was professor of Nordic literature from 1978 to 2004. He has written about books and culture for the Danish newspaper Politiken since 1965. He worked for Kristeligt Dagblad from 1959-1964. His books and articles are aimed at both academics and the general public.

Historically, Thomas Bredsdorff researched literature from the 13th through 20th centuries, but mainly focused on 18th century literature, which he wrote a thesis on (Digternes natur, 1976) and which he later published as the dissertation Den brogede oplysning (2004).

He has been a guest lecturer and visiting professor at many universities abroad, including the University of California, Berkeley in 2005.

Honors and awards
2001 University of Lund Honorary Doctorate
2001 Order of the Dannebrog Knight 1st Class
2015 Swedish Academy Nordic Prize

Select works
1971 Kaos og kaerlighed – en studie i islaendingesagaers livsbillede
1979 Til glaeden – om humanisme og humaniora (in Swedish 1981)
1987 Den bratte forvandling – om digteren Sylvia Plath
1991 De sorte huller. Om tilblivelsen af et sprog i PO Enquists forfatterskab (in Swedish 1991)
2006 Dansk litteratur set fra månen. Om sjaelen i digtningen
2011 Ironiens pris
2013 Gør hvad du vil – men sig hvad det er. Erindringer


Veliki Lovrečan

Veliki Lovrečan  is a village in Croatia. It is connected by the D2 highway.


Mawlamyine railway station

Mawlamyine railway station () is a railway station located in Mawlamyine, Mon State, Myanmar on Myanmar Railways' Bago-Mawlamyine-Dawei line. The two-story station is  long and  wide, and has a total floor area of 638,000 square feet.

History
During the British colonial era, the Moulmein railway station was the terminus of isolated Mawlamyine-Ye line on the Tanintharyi coast. The line from Yangon stopped at Mottama (Martaban), and passengers had to take a ferry over the Thanlwin River (Salween River) to Mawlamyine. Only in 2006, with the opening of the Thanlwin Bridge, did a direct link to the rest of the national rail network become possible. A new station, reportedly built to the standards of an "ASEAN railway station", was opened on 17 April 2006. The station is located in Myenigon, approximately 3 km east of the city's main market, Zegyi.

Service
The station is part of the country's  national rail network. Myanmar Railways, the country's sole railway operator, offers two trains services per day, the first leaving Yangon at 7:00 am and arriving Mawlamyine at 5:00 pm, and the next service leaving Yangon 10:00 am and arriving Mawlamyine at 9:00 pm. For the return journey back to Yangon, the morning service departs Mawlamyine at 6:00 am and arrives Yangon at 5:00 PM and the next train departs Mawlamyine at 8:30 am and arrives Yangon at 8:00 pm.

External links
 Mawlamyine Train Station


George Savage (physician)

Sir George Henry Savage (12 November 1842 – 5 July 1921) was a prominent English psychiatrist.

Early life
Savage was born in Brighton in 1842, the son of a chemist. Educated at Brighton College, he served an internship at Guy's Hospital from 1861. After 1865, he was resident at Guy's; he earned his MD in 1867. He remained a regular lecturer at the hospital for decades after.

During his time as a doctor for a mining company in Nenthead, he met his wife, Margaret Walton; however, she died after a year of marriage. They had one child.

Bethlem and private practice
Shortly after his wife's death Savage accepted an appointment as an assistant medical officer at Bethlem Royal Hospital. By 1878 he had become chief medical officer at the hospital; in the same year, he became MRCP.

Also in 1878 Savage co-founded the Journal of Mental Science — which changed its name to The British Journal of Psychiatry in 1963 — with Thomas Clouston and Daniel Hack Tuke. He published regularly in this journal until the end of his career. At Bethlem and after he was sparing in his use of chemical sedation, although his freedom with physical restraint drew criticism from Henry Maudsley, J. C. Bucknill, and others.

Over the course of the 1880s private practice took up more of Savage's time; he retired from Bethlem in 1888 to devote himself entirely to private practice. In 1882 he married Adelaide Sutton, the daughter of another doctor.

He drew his private clientele from wealthy or well-connected London society. Virginia Woolf saw him intermittently for a decade, and he is among the figures lampooned in the Sir William Bradshaw of Mrs. Dalloway. At the same time, he worked as a consultant for a number of asylums, and was often called in on especially difficult cases.

His major public work was Insanity and Allied Neuroses, a reference book for students; published in 1884, it was revised and reissued in 1894 and 1907. In 1909 he delivered the Harveian Oration to the Royal College of Physicians on the subject of Experimental Psychology and Hypnotism. He was knighted in 1912.


NER Class F

The NER Class F (LNER Class D22) was a class of 4-4-0 steam locomotives of the North Eastern Railway. It was designed by Thomas William Worsdell and introduced in 1887.

History
Class F (compound expansion) and Class F1 (simple expansion) 4-4-0s were developments of T.W. Worsdell's  experimental Class D 2-4-0. The Class Ds were two-cylinder compounds of the von Borries type. However, the 2-4-0 wheel arrangement was found unsuitable and this led to the development of the Class F 4-4-0.

Between 1896 and 1911 all the Class D, F and F1 locomotives were rebuilt into one 4-4-0 class with 18in x 24in simple expansion cylinders, piston valves, and Stephenson valve gear. They had been built with slide valves and Joy valve gear. The combined class was designated "Class F" from 1914. Superheaters were fitted between 1913 and 1920.

Dimensions
The information box (above right) shows the dimensions after 1911. Before this, dimensions varied:
 Boiler pressure: 140, 160 or 175 psi
 Cylinders (compound): one  and one
 Cylinders (simple): two

Use
They were initially used for express passenger services.  Between 1892 and 1894 they were displaced by newer locomotives and relegated to secondary duties. By the time of the 1923 Grouping, they had been further relegated and were typically used for branch line stopping trains.

Withdrawal
They were withdrawn between 1927 and 1935 and none were preserved.


David Houska

David Houska (born 29 June 1993) is a Czech footballer who plays as a midfielder for Olomouc. He has played in the Czech First League.


Big Blue Lake

Big Blue Lake (, translit. Da lan hu) is a 2011 Hong Kong drama film directed by Jessey Tsang Tsui-Shan.

Cast
 Leila Tong
 Lawrence Chou
 Amy Chum
 Angi Au
 Lillian Ho
 Philip Ng
 Ben Yeung


Research on Social Work Practice

Research on Social Work Practice is a peer-reviewed academic journal that covers research in the field of social work, including community practice, organizational management, and the evaluation of social policies. The journal's editor-in-chief is Bruce A. Thyer (Florida State University College of Social Work). It was established in 1991 and is currently published by SAGE Publications on behalf of the Society for Social Work and Research.

Abstracting and indexing
Research on Social Work Practice is abstracted and indexed in Scopus and the Social Sciences Citation Index. According to the Journal Citation Reports, its 2017 impact factor is 1.929, ranking it 8 out of 42 journals in the category "Social Work".


Ronnie Creager

Ronnie Aaron Creager (born January 14, 1974) is a "goofy-footed" American professional skateboarder from Orange, California.

Early life
As Creager has explained in a 2011 interview, he commenced skateboarding at the age of three:

My neighbor Mike Skinner introduced skateboarding to me around the age of three. He basically brainwashed me as a small child by pushing me around on his board when my mind was just developing. My first real board was a Sure-Grip that belonged to my sister, but the one I remember the most from early on was a Ken Park. I had all the plastic accessories on it—plus Rip Grip and cut-up griptape in all different colors. But back then, the only things that mattered to me were the wheels. If I could roll, I was in business.

Professional skateboarding
Creager specializes in technical street skating and for more than twenty years his professional skateboard footage has frequently featured ledge structures (Creager produced a ledge skateboarding instructional video segment for TransWorld SKATEboarding magazine in 2011).

Creager was a senior member of the Blind Skateboards team and stated that it felt unstable when he first joined the company:

It was scary. At one point, I was the only rider on the team. I was worried. I had lost a sponsor before and knew how it felt, but this time was different: it wasn’t about getting kicked off—it was that the company might fall apart.

In 2011, Creager revealed that he had been with the company for almost twenty years, stating that his entire skateboarding career has been devoted to the brand: "I’ve dedicated my whole skate career to Blind and stood behind the company in times of both good and bad but I’m confident that Blind will take care of me."

Creager was sponsored by Tensor, the skateboard truck brand founded by skateboard pioneer Rodney Mullen—Creager released signature truck models with the brand. As of September 2013, Creager is a team rider for the Theeve truck brand.

Since 2011, Creager has become increasingly involved with The Berrics website that is owned by professional skateboarders Steve Berra and Eric Koston. In addition to being sponsored by the Berrics brand, Creager is often featured in the website's video segments and on January 14, 2013, the website released a birthday video that featured Creager skating in the Berrics training facility.

The Blind company published a media release on March 13, 2014 stating that Creager had parted ways with the company. Creager's future plan for a board sponsor was not included as part of the announcement. Creager is described as "a one of a kind inspiration to all of us at Blind, the team, everyone at Dwindle and skaters worldwide," with "uncanny board control and effortless style," whose "parts are timeless and serve as inspiration for skaters of all ages from every corner of the globe." Speculation arose on the internet about whether Creager will join the Almost Skateboards team, as a photo of an Almost board is posted on Creager's Facebook page on March 6, 2014.

Sponsors
As of September 2013, Creager is sponsored by High School Dropout™, Etcetera Project, The Skateboard Club, Mob Grip and Keen Ramps.

Company owner

Creager launched a skateboard accessories brand in 2011, entitled "Etcetera". According to the brand's publicity, the company "is committed to creating and innovating
new products for skateboarding." As of September 2012, Etcetera produces the following accessories for the retail market: "Primo Insoles", "Ankle Stabiliser", "Lace Belt", and the "Wall Ride" skateboard deck-storage device. Creager explained the idea behind the brand in a 2011 interview:

It’s an accessories line designed to help keep skaters on their boards instead of nursing an injury. Ankle braces you can skate in, fully padded insoles and other products that I need to keep under wraps for a just little longer. It’s been in the works for a long time now. I just think it’s crazy that some of these ideas skaters come up with never get made, so that’s why we exist.

Etcetera also sponsors a team that consists of Lizard King, Jordan Hoffart, Manny Santiago, Ronnie Creager, Morgan Smith, Marc Johnson, and Chase Gabor (Johnson was added to the team in September 2012). Creager starred in a commercial for Etcetera, filmed at and near his home in California, US, and the production was published on the Internet in February 2012.

Accolades
In July 2013, professional skateboarder Paul Rodriguez included Creager in his "top ten" list of favorite professional skateboarders. In addition to recommending Creager's 1996 Trilogy video part, Rodriguez explained the selection on his personal website:

I love that dude man. That guy, again.. style, creativity, technical abilities, precision. I would always be captivated by his skateboarding every time I would see anything from him. It seemed so easy and graceful when you would see him skate.

Personal life
Creager currently resides in California, U.S., near Orange County.

Video parts
Foundation: Cocktails (1992)
Foundation: Super Conductor Super Collider (1993)
Foundation: Barbarians At The Gate (1994)
411VM - Issue 4 (1994)
World Industries: 20 Shot Sequence (1995)
World Industries/Blind/101: Trilogy (1996)
Rodney Mullen vs Daewon Song (1997)
Pig: All Systems Go! (1998)
Rodney Mullen vs Daewon Song: Round 2 (1999)
411VM - Issue 36 (1999)
eS Footwear Menikmati (2000)
TSA: Life In The Fast Lane (2001)
411VM - Best Of 411, Volume 7 (2001)
411VM - Vancouver (2002)
Globe: World Cup Skateboarding (2005)
Blind's What If? (2005)
Etnies: Restless (2006)
Globe: The Global Assault (2006)
Thrasher: King Of The Road (2007)
The Blind Video (2009)
Blind: Blind Sunday Fundays (2010)
Berrics "Battle Commander"


Tilghman Island, Maryland

Tilghman Island is an island in the Chesapeake Bay. It is part of Talbot County, Maryland, United States.

History
Initially known as Great Choptank Island, the island became identified with a series of local families. It was owned by Matthew Tilghman's family from 1752 and has been known as Tilghman Island ever since. During the War of 1812 the island was briefly occupied by the British, who obtained provisions for their military forces. The community of Tilghman appeared in the 1840s. The economy shifted from farming to greater reliance on oystering and fishing as markets developed in Baltimore and Washington, aided by steamboat service in the 1890s.

Historic places
The E.C. Collier, the Elsworth, the Hilda M. Willing, the Kathryn, the Maggie Lee, the Minnie V, the Nellie L. Byrd, the Paw Paw Cove Site, the Ralph T. Webster, the Rebecca T. Ruark, the Reliance, the Ruby G. Ford, Sharps Island Light, the Sigsbee, and the Virginia W are listed on the National Register of Historic Places.

Geography

Tilghman Island is located at  (38.708795, −76.335016).

According to the United States Census Bureau, the CDP has a total area of , of which  is land and  (4.91%) is water.

Demographics
As of the census of 2010, there were 784 people, 357 households, and 246 families residing in the CDP. The population density was 315.9 people per square mile (122.1/km²). There were 560 housing units at an average density of 207.1/sq mi (80.1/km²). The racial makeup of the CDP was 97.3%  White, 1.4% African American, 0.5%  Native American, 0.5%  Asian, and 0.3% from two or more races.  Hispanic or Latino of any race were 0.6% of the population.

There were 368 households out of which 24.7% had children under the age of 18 living with them, 64.9% were married couples living together, 3.8% had a female householder with no husband present, and 28.8% were non-families. 23.9% of all households were made up of individuals and 11.1% had someone living alone who was 65 years of age or older. The average household size was 2.32 and the average family size was 2.72.

In the CDP, the population was spread out with 19.2% under the age of 18, 5.3% from 18 to 24, 23.8% from 25 to 44, 29.7% from 45 to 64, and 22.0% who were 65 years of age or older. The median age was 46 years. For every 100 females, there were 104.3 males. For every 100 females age 18 and over, there were 100.0 males.

The median income for a household in the CDP was $32,763, and the median income for a family was $38,304. Males had a median income of $21,213 versus $24,286 for females. The per capita income for the CDP was $13,851. About 8.7% of families and 17.7% of the population were below the poverty line, including 24.4% of those under age 18 and 8.9% of those age 65 or over.


Battle of the Nudes (album)

Battle of the Nudes is the second solo album by Gordon Downie, lead singer of The Tragically Hip. It was released in 2003.  Most of the tracks are recordings of songs written by Downie with heavy rock accompaniment.

Downie's backing band, credited as "The Country of Miracles", included Julie Doiron, Josh Finlayson and members of The Dinner Is Ruined (Dale Morningstar and Dave Clark).

Production and marketing

The album was recorded and mixed by Morningstar. The cover artwork was created by Montreal artist Jon Claytor.

To overcome the problem of fans creating bootleg recordings instead of buying the CD, Downie collaborated with MapleMusic Recordings to create video recordings of concerts performed in support of the album.  The videos were posted for sale a few days after the concert.

Track listing
All tracks written by Gord Downie unless otherwise noted.
 "Into The Night"
 "Figment"
 "Christmastime In Toronto"
 "Willow Logic"
 "Pascal's Submarine" (Gordon Downie on harmonica and drums) (with the brass section and trumpet solo by Chris Botti)
 "11th Fret"
 "Who By Rote" (Downie, Clark, Doiron, Finlayson, Morningstar, Press)
 "Steeplechase"
 "More Me Less You"
 "We're Hardcore" (Downie, Clark, Finlayson, Morningstar, Press)
 "Pillform No. 2"
 "Pillform No. 1"


Pinus roxburghii

Pinus roxburghii, commonly known as chir pine or longleaf Indian pine, is a species of pine, native to the Himalayas. It was named after William Roxburgh.

Range and habitat
The native range extends from Tibet and Afghanistan through Pakistan, across northern India in Jammu and Kashmir, Himachal Pradesh, Uttarakhand, Sikkim, Arunachal Pradesh), Nepal and Bhutan, to Myanmar. It generally occurs at lower altitudes than other pines in the Himalaya, from , occasionally up to . The other Himalayan pines are Pinus wallichiana (blue pine), Pinus bhutanica (Bhutan white pine), Pinus armandii (Chinese white pine), Pinus gerardiana (chilgoza pine) and Pinus densata (Sikang pine), Pinus kesiya (Khasi Pine).

Description
Pinus roxburghii is a large tree reaching  with a trunk diameter of up to , exceptionally . The bark is red-brown, thick and deeply fissured at the base of the trunk, thinner and flaky in the upper crown. The leaves are needle-like, in fascicles of three, very slender,  long, and distinctly yellowish green.

The cones are ovoid conic,  long and  broad at the base when closed, green at first, ripening glossy chestnut-brown when 24 months old. They open slowly over the next year or so, or after being heated by a forest fire, to release the seeds, opening to  broad. The seeds are  long, with a  wing, and are wind-dispersed.

Relationships
Pinus roxburghii is closely related to Pinus canariensis (Canary Island pine), Pinus brutia (Turkish pine) and Pinus pinaster (maritime pine), which all share many features with it. It is a relatively non-variable species, with constant morphology over the entire range.

Ecology

Usually, the accumulating carpet of needles on the forest floor under these trees makes conditions unfavourable for many common plants and trees to grow. The most common trees which are able to grow in this environment are Rhododendron, banj oak (Quercus leucotrichophora) and trees from the family Ericaceae (known locally as eonr and lodar). This could possibly be due to the relative immunity from fire that the thick bark of these species gives them. The Himalayan stinging nettle is another plant which seems to thrive well under this tree.

The caterpillars of the moth Batrachedra silvatica are not known from foodplants other than chir pine. The white-bellied heron, a large heron is known to roost in chir pine.

Uses
Chir pine is widely planted for timber in its native area, being one of the most important trees in forestry in northern Pakistan, India and Nepal. For local building purposes, the wood of this tree is the least preferred, as it is the weakest and most prone to decay when compared with other conifers. However, in most low altitude regions, there is no other choice, except for the fact that these being tropical latitudes there are other trees at lower altitudes.

When this species of pine tree reaches a large girth, the bark forms flat patches which can be broken off in chunks . It has a layered structure like plywood, but the individual layers have no grain. The locals use this easily carvable bark to make useful items like lids for vessels. Blacksmiths of that region also use this bark exclusively as the fuel for their furnaces.

Old trees which die from fire or drought, undergo some metamorphosis in their wood due to the crystallization of the resin inside the heart wood. This makes the wood become brightly coloured (various shades from translucent yellow to dark red) and very aromatic with a brittle, glassy feel. This form of wood known as jhukti by the locals is very easy to ignite. (It never gets wet or waterlogged.) They use it for starting fires and even for lighting, as a small piece of this burns for a long time (owing to the high resin content). Of all the conifer species in the area, only this one seems to be ideal for that purpose.

Every autumn, the dried needles of this tree forms a dense carpet on the forest floor, which the locals gather in large bundles to serve as bedding for their cattle, for the year round. The green needles are also used to make tiny hand brooms.

The locals of the Jaunsar-Bawar region of Uttarakhand have several uses for this tree which is known in the local dialect as salli.

It is also occasionally used as an ornamental tree, planted in parks and gardens in hot dry areas, where its heat and drought tolerance is valued.

Chemistry
Pinus roxburghii contains large amounts of taxifolin.

Resin
It is also tapped commercially for resin. On distillation, the resin yields an essential oil, commonly known as turpentine, and non-volatile rosin. The proportion of rosin and turpentine oil in chir pine is 75% and 22% respectively with 3% losses, etc.

The turpentine is chiefly used as a solvent in pharmaceutical preparations, perfume industry, in manufacture of synthetic pine oil, disinfectants, insecticides and denaturants. It is one of the most important basic raw materials for the synthesis of terpene chemicals which are used in a wide variety of industries such as adhesives, paper and rubber, etc.

Chir pine rosin is principally used in paper, soap, cosmetics, paint, varnish, rubber and polish industries. Besides these, other uses include manufacture of linoleum, explosives, insecticides and disinfectants, as a flux in soldering, in brewing and in mineral beneficiation as a frothing agent.

Presently, India imports resin which is far superior in quality as well as cheaper than the indigenous one. Quality of resin depends on the pinene content. Imported resin contains 75–95% pinenes, whereas chir pine resin contains only about 25% pinenes.


Augustin Bernaer

Augustin Bernaer (born 8 May 1926) was a Belgian basketball player. He competed in the men's tournament at the 1948 Summer Olympics.


Jane Herbert Wilkinson Long

Jane Herbert Wilkinson Long (1798–1880) was a Texas pioneer. She owned boarding houses and a plantation in Texas. She is best known as the "Mother of Texas."

Biography

Early life
Jane Herbert Wilkinson Long was born on July 23, 1798 in Charles County, Maryland. She was a niece of General James Wilkinson; her father was James' eldest brother, William Mackall Wilkinson (c.1751-1799).

About 1811, her family moved from Maryland to the small town of Washington, Mississippi, the capital of the Mississippi Territory.

Adult life
She moved to Texas with her husband in the 1820s. In 1822, her husband died after being captured by Spanish/Mexican forces and she became a widow. Stephen Warden gave Jane grants of land in Fort Bend and Waller counties; but instead of farming, she opened a boarding house in San Felipe, Texas.

She sold part of her land in Fort Bend County, on which the town of Richmond was built. She later moved to Richmond, where she opened a boarding house and started a plantation nearby.

Personal life
She was married to James Long, a doctor and a native of Virginia, in Natchez, Mississippi. On December 21, 1821, at Bolivar Point near present-day Galveston, Jane gave birth to her third child, Mary James Long. She gave birth with her only slave, Kian, helping. Together the two fought starvation for weeks, hunting their own game, ice-fishing and gathering oysters, until in early 1822, they headed out. It is often claimed that Mary was the first child born to an English-speaking woman in Texas, even though census records from 1807 to 1826 list several children born to Anglo-American mothers in Texas before 1821.

Because of this, she became known as the "Mother of Texas." Sam Houston, in a gubernatorial speech, later gave this title to Margaret Theresa Wright for Wright's heroic support of Texas troops during the Texas Revolution.

Her sister, Barbara Mackall Wilkinson, married Alexander Calvit, a sugar planter.

Death
She died on December 30, 1880, in Fort Bend County, Texas.

Legacy
A number of schools within Texas have been named after the "Mother of Texas."  Among them are the following:
Jane Long Elementary School located in Freeport in the Brazosport Independent School District
Jane Long Elementary School located in Richmond, in the Lamar Consolidated Independent School District
Jane Long Intermediate School located in Bryan, in the Bryan Independent School District
Jane Long Middle School located in Houston in the Houston Independent School District
A marker in Fort Bend County, Texas was erected in her honor in 1936.


Maury McMains

Maury Harlan McMains (February 2, 1903 – August 10, 1993) was an American football and basketball coach. He served as the head football coach at Drexel University from 1944 to 1945 and for the final three games of the 1948 season, compiling a record of 4–10.  McMains was the head basketball coach of Drexel's ASTU team (a mixed team of civilians and cadets) during the 1943–44 season, tallying a mark of 3–2.  McMains was also the director of the physical training program for the cadets.  When McMains was unavailable, Gene Carney (A-3) assumed coaching responsibilities as a player-coach.  The following season, McMains was named the head coach of the varsity basketball team, which finished the season with a record of 2–11.  He also coached baseball, lacrosse, and golf at Drexel.

Head coaching record

Football

Basketball

Notes


Pete Casey

Albert R. "Pete" Casey (December 2, 1895August 25, 1976) was an American football player.  He played one season in the National Football League (NFL) as a halfback for the St. Louis All-Stars in 1924. He received "honorable mention" recognition on the 1923 All-Pro Team.


Jack Cross

Jack Cross was a comic book series written by Warren Ellis and drawn by Gary Erskine. It was first published by DC Comics in 2005.

Plot

The title character is a gun-for-hire freelance anti-terrorist, who is brought in when things go horribly, horribly wrong, and who uses extremely violent methods to achieve his goals. However, he is also an active social liberal who takes part in anti-war demonstrations, and is internally conflicted about the measures he has to take.

Publication history

Originally solicited as an ongoing series, Jack Cross unfortunately stalled after the first story arc of four issues. Although a mention of a further eight finished scripts (and plots for twelve more issues) was posted on various forums the scripts were incomplete (requiring further dialoguing) and the book was placed on hiatus after the fourth issue. Later on, Ellis posted on his MySpace page that there will be "no more Jack Cross for DC".

Issues 1–4 were published in one volume as DC Comics Presents: Jack Cross #1 in October 2010.


Ole Kristian Ruud

Ole Kristian Ruud (born 2 October 1958) is a Norwegian conductor.

Ruud was born in Lillestrøm. He studied clarinet with Richard Kjelstrup at the Norwegian Academy of Music.  He studied conducting at the Sibelius Academy and made his debut in Oslo with the National theater.  Ruud was principal conductor of the Trondheim Symphony Orchestra from 1987-1995 and of the Norrköping Symphony Orchestra from 1996-1999. In 1999, he became one of the Stavanger Symphony Orchestra's artistic directors, specializing in Norwegian repertoire. He has been professor of conducting at the Norwegian Academy of Music since 1999.

In 1992, he was awarded the Grieg Prize, and in 1993 conducted Edvard Grieg's complete incidental music to Peer Gynt with the Philharmonia Orchestra in London's Royal Festival Hall.  In 2005, he completed recording the complete orchestral works of Grieg with the Bergen Philharmonic Orchestra, for BIS records.

External links
 BIS Records biography


State Department: File 649

State Department: File 649 is a 1949 film noir Cinecolor American film directed by Sam Newfield (using the pseudonym "Peter Stewart").

The film is also known as Assignment in China in the United Kingdom.

Plot summary
Kenneth Seeley (William Lundigan), member of the U. S. State Department's Foreign Service Bureau, and Marge Weldon (Virginia Bruce ), a morale worker with the bureau, are assigned to an area in Mongolia dominated by an outlaw warlord. The latter captures the village where they reside and they´ll have to make a plan to escape.

Cast
William Lundigan as Kenneth R. Seeley
Virginia Bruce as Margaret 'Marge' Weldon
Jonathan Hale as Director General of Foreign Service
Frank Ferguson as Consul-General Reither
Richard Loo as Marshal Yun Usu
Philip Ahn as Col. Aram
Raymond Bond as Consul Howard Brown
Milton Kibbee as Bill Sneed, white trader
Victor Sen Yung as Johnny Hon, houseboy
Lora Lee Michel as Jessica Morse
John Holland as Wilfred Ballinger
Harlan Warde as Rev. Dr. Morse
Carole Donne as Mrs. Sarah Morse
Barbara Woodell as Carrie Willoughby, pianist
Lee Bennett as Agent Don Logan
Robert Stevenson as Mongolian Spy
H.T. Tsiang as Mayor Wan-too
Joseph Crehan as Junior Official
Ray Bennett as Fur Trader
Nana Bryant as Mrs. Peggy Brown

Production
Filming started 15 September at Nassour Studios.

External links


Canton of Allos-Colmars

The canton of Allos-Colmars is a former administrative division in southeastern France. It was disbanded following the French canton reorganisation which came into effect in March 2015. It consisted of 6 communes, which joined the canton of Castellane in 2015. It included the following communes:

|-
| Allos || align="right" | 637 || align="right" | 04260 || align="right" | 04006
|-
| Beauvezer || align="right" | 278 || align="right" | 04370 || align="right" | 04025
|-
| Colmars || align="right" | 378 || align="right" | 04370 || align="right" | 04061
|-
| Thorame-Basse || align="right" | 151 || align="right" | 04170 || align="right" | 04218
|-
| Thorame-Haute || align="right" | 174 || align="right" | 04170 || align="right" | 04219
|-
| Villars-Colmars || align="right" | 209 || align="right" | 04370 || align="right" | 04240
|}

Demographics


Curtitoma finmarchia

Curtitoma finmarchia is a species of sea snail, a marine gastropod mollusk in the family Mangeliidae.

Description

Distribution
This marine species occurs in the Northwest Atlantic Ocean (esp. off Norway).


Eboda dissimilis

Eboda dissimilis is a species of moth of the family Tortricidae. It is found in China (Yunnan).


Bienaimétoppane

Bienaimétoppane are two mountain peaks in Wedel Jarlsberg Land at Spitsbergen, Svalbard. They reach the heights of 767 and 763 m.a.s.l. and are located in the Martinfjella mountain range. The summits are named after French naval officer Amédée Pierre Leonard Bienaimé.


Nikolai Krestobintsev

Nikolai Petrovich Krestobintsev (; born 22 June 1970) is a former Russian football player.

Krestobintsev played in the Russian Top League with FC Asmaral Moscow.


Dalit Buddhist movement

The Dalit Buddhist movement (also known as the Neo-Buddhist movement) is a religious as well as a socio-political movement among Dalits in India which was started by B. R. Ambedkar. It radically re-interpreted Buddhism and created a new school of Buddhism called Navayana. The movement has sought to be a socially and politically engaged form of Buddhism.

The movement was launched in 1956 by Ambedkar when nearly half a million Dalits – formerly untouchables – joined him and converted to Navayana Buddhism. It rejected Hinduism, challenged the caste system in India and promoted the rights of the Dalit community. The movement also rejected the teachings of traditional Theravada, Mahayana and Vajrayana traditions of Buddhism, and took an oath to pursue a new form of engaged Buddhism as taught by Ambedkar.

History
Buddhism originated in ancient India and grew after Ashoka adopted it. By the 2nd century CE, Buddhism was widespread in India and had expanded outside of India into Central Asia, East Asia and parts of Southeast Asia. During the Middle Ages, Buddhism slowly declined in India, while it vanished from Persia and Central Asia as Islam became the state religion.

According to Randall Collins, Buddhism was already declining in India by the 12th century, but with the pillage by Muslim invaders it nearly became extinct in India. In the 13th century, states Craig Lockard, Buddhist monks in India fled to Tibet to escape Islamic persecution; while the monks in western India, states Peter Harvey, escaped persecution by moving to south Indian Hindu kingdoms that were able to resist the Muslim power.

Efforts to revive Buddhism in India began in the 19th-century, such as with the efforts of Sri Lankan Buddhist leader Anagarika Dharmapala who founded the Maha Bodhi Society. The Maha Bodhi Society, according to Bhagwan Das, was not a Dalit movement however, because it mainly attracted upper-caste Hindus to Buddhism.

Northern India

The two Adi Dharma movements  — those that rejected Hinduism in favor of Buddhism — were launched by Swami Achhutanand Harihar in Uttar Pradesh and Babu Mangu Ram in Punjab.

Born in an untouchable family, Achhutanand joined the Arya Samaj suddhi reform movement and worked there for about eight years (1905-1912). He felt Arya Samaj practiced untouchability in subtle ways, and subsequently left it to launch the socio-political Bharitiya Achhut Mahasabha movement. Achhutanand published the Adi-Hindu magazine, wherein he called on Dalits to return to Adi-Dharma as the "original religion of Indians." Achhutanand formulated his philosophy on the basis of a shared cultural and ethnic identity. He presented it to an audience beyond just Dalits, including tribal societies as well. He opposed Mahatma Gandhi's non-cooperation movement and fasts as well as the Indian National Congress, stating that Brahmins were "as foreign to India as were the British", according to Anand Teltumbde.

Babu Mangu Ram was also born in an untouchable family of Punjab with a flourishing leather trade. Mangu Ram arrived in the United States in 1909 at the age of 23 and worked in California. There, he joined the Ghadar Party and smuggled weapons from California to India in order to oppose British rule. In 1925, he shifted his focus onto Dalit freedom, launching the "Ad Dharm" movement as well as a weekly newspaper titled Adi-Danka to spread his ideas. According to Teltumbde, Mandu Ram's religious movement failed to materialize, and Mangu Ram later joined the Ambedkarite movement.

In 1914, Prakash was ordained as a Bodhanand Mahastavir in Calcutta, and began preaching Buddhism in Lucknow. He founded the Bharatiye Buddh Samiti in 1916, and set up a vihara in 1928.

Southern India
In 1898, Pandit Iyothee Thass founded the Sakya Buddhist Society — also known as Indian Buddhist Association — in Tamil Nadu. He presented Buddhism as a religious alternative to Hinduism for Dalits. Thass's efforts led to the creation of a broader movement amongst Tamil Dalits in South India until the 1950s. The first president of the Indian Buddhist Association was Paul Carus.  Unlike the Ambedkarite movement, the Indian Buddhist Association adopted the Theravada Buddhism tradition founded in Sri Lanka (where Thass had received his training and initiation in Buddhism).

B. R. Ambedkar

Ambedkar was an Indian leader, influential during the colonial era and post-independence period of India. He belonged to a Dalit community, traditionally the most oppressed and marginalized group in Indian society. He was the fourteenth child in an impoverished Maharashtra Dalit family, who studied abroad, returned to India in the 1920s and joined the political movement. His focus was social and political rights of the Dalits.

During 1931–32, the Mahatma Gandhi led Indian independence movement held discussions with the British government over the Round Table Conferences. They sought constitutional reforms as a preparation to the end of colonial British rule, and begin the self-rule by Indians. The British side sought reforms that would keep the Indian subcontinent as a colony. The British negotiators proposed constitutional reforms on a British Dominion model that established separate electorates based on religious and social divisions. They invited Indian religious leaders, such as Muslims and Sikhs, to press their demands along religious lines, as well as B. R. Ambedkar as the representative leader of the untouchables. Gandhi vehemently opposed a constitution that enshrined rights or representations based on communal divisions, because he feared that it would not bring people together but divide them, perpetuate their status and divert the attention from India's struggle to end the colonial rule.

After Gandhi returned from Second Round Table conference, he started a new satyagraha. He was immediately arrested and imprisoned at the Yerwada Jail, Pune. While he was in prison, the British government enacted a new law that granted untouchables a separate electorate. It came to be known as the Communal Award. In protest, Gandhi started fast-unto-death, while he was held in prison. The resulting public outcry forced the government, in consultations with Ambedkar, to replace the Communal Award with a compromise Poona Pact.

Ambedkar accepted the Poona Pact under public pressure, but disagreed with Gandhi and his political methods. He dismissed Gandhi's ideas as loved by "blind Hindu devotees", primitive, influenced by spurious brew of Tolstoy and Ruskin, and "there is always some simpleton to preach them".

Ambedkar concluded that Dalits must leave Hinduism and convert to another religion, and announced his intent to leave Hinduism in 1935. He considered Islam, Christianity, Sikhism, Zoroastrianism and Buddhism. Ambedkar was approached by various leaders of different denominations and faiths. On 22 May 1936, an "All Religious Conference" was held at Lucknow. It was attended by prominent Dalit leaders including Jagjivan Ram, though Ambedkar could not attend it. At the conference, Muslim, Christian, Sikh, and Buddhist representatives presented the tenets of their respective religions in an effort to win over Dalits. Ambedkar rejected the other religions and chose Buddhism. However, Ambedkar remained a Hindu for next 20 years, studied then re-interpreted Buddhism, and adopted Neo-Buddhism or Navayana few weeks before his death.

The Italian Buddhist monk Lokanatha visited Ambedkar's residence at Dadar on 10 June 1936. Later in an interview to the press, Lokanatha said that Ambedkar was impressed with Buddhism.

Navayana Buddhism

According to Ambedkar, several of the core beliefs and doctrines of traditional Buddhist traditions such as Four Noble Truths and Anatta were flawed and pessimistic, and may have been inserted into the Buddhist scriptures by wrong headed Buddhist monks of a later era. These should not be considered as Buddha's teachings in Ambedkar's view. Other foundational concepts of Buddhism such as Karma and Rebirth were considered by Ambedkar as superstitions.

Navayana as formulated by Ambedkar and at the root of Dalit Buddhist movement abandons mainstream traditional Buddhist practices and precepts such as the institution of monk after renunciation, ideas such as karma, rebirth in afterlife, samsara, meditation, nirvana and Four Noble Truths. Ambedkar's new sect of Buddhism rejected these ideas and re-interpreted the Buddha's religion in terms of class struggle and social equality.

Ambedkar called his version of Buddhism Navayana or Neo-Buddhism. His book, The Buddha and His Dhamma is the holy book of Navayana and Dalit Buddhists. According to Junghare, for the followers of Navyana, Ambedkar has become a deity and he is worshipped in its practice.

Ambedkar's conversion

After publishing a series of books and articles arguing that Buddhism was the only way for the Untouchables to gain equality, Ambedkar publicly converted on 14 October 1956, at Deekshabhoomi, Nagpur, over 20 years after he declared his intent to convert. He converted approximately 600,000 million people to Buddhism. On this occasion, many upper caste Hindus too accepted Buddhism. After Nagpur, on 16 October 1956, Ambedkar again gave Buddhism to more than 300,000 of his followers at Chandrapur, since the place is also known as Deekshabhoomi. Inspired by this Ambedkar's conversion, 5,000 Tamils of Myanmar had accepted Buddhism in Rangoon under the leadership of Chan Htoon, the justice of the Supreme Court of the Union of Burma on 28 October 1956.

The conversion ceremony was attended by Medharathi, his main disciple Bhoj Dev Mudit, and Mahastvir Bodhanand's Sri Lankan successor, Bhante Pragyanand. Ambedkar asked Dalits not to get entangled in the existing branches of Buddhism (Theravada, Mahayana and Vajrayana), and called his version Navayana or 'Neo-Buddhism'. Ambedkar would die less than two months later, just after finishing his definitive work on Buddhism.

Many Dalits employ the term "Ambedkar(ite) Buddhism" to designate the Buddhist movement, which started with Ambedkar's conversion.  Many converted people call themselves "-Bauddha" i.e. Buddhists.

Twenty-two vows

After receiving lay ordination, Ambedkar gave dhamma diksha to his followers. The ceremony included 22 vows given to all new converts after Three Jewels and Five Precepts. On 14 October 1956 at Nagpur, Ambedkar performed another mass religious conversion ceremony at Chandrapur.

He prescribed 22 vows to his followers:

After Ambedkar's death
The Buddhist movement was somewhat hindered by Ambedkar's death so shortly after his conversion. It did not receive the immediate mass support from the Untouchable population that Ambedkar had hoped for. Division and lack of direction among the leaders of the Ambedkarite movement have been an additional impediment. According to the 2011 census, there are currently 8.44 million Buddhists in India, at least 6.5 million of whom are Marathi Buddhists in Maharashtra. This makes Buddhism the fifth-largest religion in India and 6% of the population of Maharashtra, but less than 1% of the overall population of India.

The Buddhist revival remains concentrated in two states: Ambedkar's native Maharashtra, and Uttar Pradesh — the land of Bodhanand Mahastavir, Acharya Medharthi and their associates.

Developments in Uttar Pradesh

Acharya Medharthi retired from his Buddhapuri school in 1960, and shifted to an ashram in Haridwar. He turned to the Arya Samaj and conducted Vedic yajnas all over India. After his death, he was cremated according to Arya Samaj rites. His Buddhpuri school became embroiled in property disputes. His follower, Bhoj Dev Mudit, converted to Buddhism in 1968 and set up a school of his own.

Rajendranath Aherwar appeared as an important Dalit leader in Kanpur. He joined the Republican Party of India and converted to Buddhism along with his whole family in 1961. In 1967, he founded the Kanpur branch of "Bharatiya Buddh Mahasabha". He held regular meetings where he preached Buddhism, officiated at Buddhist weddings and life cycle ceremonies, and organised festivals on Ambedkar's Jayanti (birth day), Sambuddhatva jayanthi, Diksha Divas (the day Ambedkar converted), and Ambedkar Paranirvan Divas (the day Ambedkar died).

The Dalit Buddhist movement in Kanpur gained impetus with the arrival of Dipankar, a Chamar bhikkhu, in 1980. Dipankar had come to Kanpur on a Buddhist mission and his first public appearance was scheduled at a mass conversion drive in 1981. The event was organised by Rahulan Ambawadekar, an RPI Dalit leader. In April 1981, Ambawadekar founded the Dalit Panthers (U.P. Branch) inspired by the Maharashtrian Dalit Panthers. The event met with severe criticism and opposition from Vishva Hindu Parishad and was banned.

The number of Buddhists in the Lucknow district increased from 73 in 1951 to 4327 in 2001. According to the 2001 census, almost 70% of the Buddhist population in Uttar Pradesh is from the scheduled castes background.

In 2002, Kanshi Ram, a popular political leader from a Sikh religious background, announced his intention to convert to Buddhism on 14 October 2006, the fiftieth anniversary of Ambedkar's conversion. He intended for 20,000,000 of his supporters to convert at the same time. Part of the significance of this plan was that Ram's followers include not only Untouchables, but persons from a variety of castes, who could significantly broaden Buddhism's support. But, he died 9 October 2006 after a lengthy illness; he was cremated as per Buddhist tradition.

Another popular Dalit leader, Uttar Pradesh Chief Minister and Bahujan Samaj Party leader Mayawati, has said that she and her followers will embrace Buddhism after the BSP forms a government at the Centre.

Maharashtra

Japanese-born Surai Sasai emerged as an important Buddhist leader in India. Sasai came to India in 1966 and met Nichidatsu Fujii, whom he helped with the Peace Pagoda at Rajgir. He fell out with Fuji, however, and started home, but, by his own account, was stopped by a dream in which a figure resembling Nagarjuna appeared and said, "Go to Nagpur". In Nagpur, he met Wamanrao Godbole, the person who had organised the conversion ceremony for Ambedkar in 1956. Sasai claims that when he saw a photograph of Ambedkar at Godbole's home, he realised that it was Ambedkar who had appeared in his dream. At first, Nagpur folk considered Surai Sasai very strange. Then he began to greet them with "Jai Bhim" (victory to Ambedkar) and to build viharas.  In 1987 a court case to deport him on the grounds that he had overstayed his visa was dismissed, and he was granted Indian citizenship. Sasai and Bhante Anand Agra are two of main leaders of the campaign to free the Mahabodhi Temple at Bodh Gaya from Hindu control.

A movement originating in Maharashtra but also active in Uttar Pradesh, and spread out over quite a few other pockets where Neo Buddhists live, is Triratna Bauddha Mahāsaṅgha (formerly called TBMSG for Trailokya Bauddha Mahasangha Sahayaka Gana). It is the Indian wing of the UK-based Triratna Buddhist Community founded by Sangharakshita. Its roots lie in the scattered contacts that Sangharakshita had in the 1950s with Ambedkar.  Sangharakshita, then still a bhikshu, participated in the conversion movement from 1956 until his departure to the UK in 1963.

When his new ecumenical movement had gained enough ground in the West, Sangharakshita worked with Ambedkarites in India and the UK to develop Indian Buddhism further. After visits in the late 1970s by Dharmachari Lokamitra from UK, supporters developed a two-pronged approach: social work through the Bahujan Hitaj (also spelled as Bahujan Hitay) trust, mainly sponsored from the general public by the British Buddhist-inspired Karuna Trust (UK), and direct Dharma work. Currently the movement has viharas and groups in at least 20 major areas, a couple of retreat centres, and hundreds of Indian Dharmacharis and Dharmacharinis.

Funding for movement's social and dharma work has come from foreign countries, including the Western countries and Taiwan. Some of the foreign-funded organisations include Trailokya Bauddha Mahasangha Sahayaka Gana and Triratna (Europe and India). Triratna has links with the 'Ambedkarite' Buddhist Romanis in Hungary.

Organized mass conversions

Since Ambedkar's conversion, several thousand people from different castes have converted to Buddhism in ceremonies including the twenty-two vows.

1957
In 1957, Mahastvir Bodhanand's Sri Lankan successor, Bhante Pragyanand, held a mass conversion drive for 15,000 people in Lucknow.

2001
A prominent Indian Navayana Buddhist leader and political activist, Udit Raj, organised a large mass conversion on 4 November 2001, where he gave the 22 vows, but the event met with active opposition from the government.

2006, Hyderabad
A report from the UK daily The Guardian said that some Hindus have converted to Buddhism. Buddhist monks from the UK and the U.S. attended the conversion ceremonies in India. Lalit Kumar, who works for a Hindu nationalist welfare association in Andhra Pradesh, asserted that Dalits should concentrate on trying to reduce illiteracy and poverty rather than looking for new religions.

2006, Gulbarga
On 14 October 2006, hundreds of people converted from Hinduism to Buddhism in Gulburga (Karnataka).

2006
At 50th anniversary celebrations in 2006 of Ambedkar's deeksha. Non-partisan sources put the number of attendees (not converts) at 30,000. The move was criticised by Hindu groups as "unhelpful" and has been criticised as a "political stunt."

2007, Mumbai
On 27 May 2007, tens of thousands of Dalits from Maharashtra gathered at the Mahalakshmi racecourse in Mumbai to mark the 50th anniversary of the conversion of Ambedkar. The number of people who converted versus the number of people in attendance was not clear. The event was organised by the Republican Party of India leader Ramdas Athvale.<ref>Nithin Belle. "Thousands of Dalits in 'mass conversion'" , Khaleej Times, 28 May 2007</ref>

Criticism of conversions

Critics have argued that efforts to convert Hindus to Ambedkarite Buddhism are political stunts rather than sincere commitments to social reform."Conversion: Ram Raj's rally was probably just an exercise in self-promotion", The Week On May 2011, Vishwesha Teertha stated that conversion doesn't add any benefit to the status of dalits.

On 17th June 2013, the converted Dalits asked for their Buddhist certificates, which had been delayed.

Distinctive interpretation

According to Gail Omvedt, an American-born and naturalised Indian sociologist and human rights activist :

According to Omvedt, Ambedkar and his Buddhist movement deny many of the core doctrines of Buddhism. All the elements of religious modernism, state Christopher Queen and Sallie King, may be found in Ambedkar Buddhism where his The Buddha and His Dhamma abandons the traditional precepts and practices, then adopts science, activism and social reforms as a form of Engaged Buddhism. Ambedkar's formulation of Buddhism is different from Western modernism, states Skaria, given his synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha.

Criticism of the movement

Critics have argued that Neo-Buddhism does not have a strong influence, especially after the death of Ambedkar, and the political force still does not have the power to bargain with dominant political parties. Besides, even though the movement focuses on Dalits, it still lacks enough force to raise the awareness of the general public, to alleviate poverty and to make significant transformation of the society. Even if people converted to Neo-Buddhism in their village, it was not reflective by the census in 2011. Such failure questioned Navayana’s ability to match people’s religious aspirations, and showed a lack of strength in the movement. The movement also ignores other identities of the Dalits, and only takes caste identity as its main source of fighting, so it is still restricted in the Brahminical ideology even as that is what they try to fight against.

Some critics also argue that Neo-Buddhism deviates too much from traditional Buddhism.  Even though traditional Buddhism emphasizes equality among people, it does not outright deny caste system.  What's more, despite its emphasis on people's liberation in the religious sense, it does not deny social distinctions as the norm of organizations in society, as the Buddha himself was the founder of a monastic order. A number of critics also argue that there is no moral foundation for the political practices that are based on Neo-Buddhist notions, since religion is totally voluntary, and Neo-Buddhism may thus violate democracy principles by restricting its followers to abide to certain non-religious rules.