text:
Juan Cruz Marini (Bahía Blanca, Buenos Aires, Argentina, 8 de febrero de 2000) es un baloncestista argentino que se desempeña como escolta en el Deportivo Viedma de La Liga Argentina.

Trayectoria
Surgido de la cantera de Pacífico, fue reclutado por Bahía Basket a comienzos de 2016. Con ese club jugó en la Liga de Desarrollo y en la Liga 3x3 hasta su debut en la Liga Nacional de Básquet en enero de 2019.

Marini pasó al Deportivo Viedma para jugar los play-offs de temporada 2021 de La Liga Argentina. Al finalizar el certamen, firmó la renovación de su contrato.

Clubes

Selección nacional
Marini fue miembro de los seleccionados juveniles de baloncesto de Argentina, actuando en el Torneo Internacional TFB de 2016, en el Campeonato Sudamericano de Baloncesto Sub-17 de 2017 y en el Torneo Albert Schweitzer de 2018.

Referencias

Enlaces externos
 Ficha en Basketball.realgm.com
 Ficha en web oficial de Bahía Basket

Baloncestistas de Argentina
Baloncestistas de la Liga Nacional de Básquet Argentina
Baloncestistas del Bahía Basket
Baloncestistas del Deportivo Viedma
Baloncestistas de Bahía Blanca


text:
Micrathyria ungulata är en trollsländeart som beskrevs av W. Foerster 1907. Micrathyria ungulata ingår i släktet Micrathyria och familjen segeltrollsländor. Inga underarter finns listade i Catalogue of Life.

Källor

Segeltrollsländor
ungulata

redpajama_set_name: RedPajamaWikipedia


text:
Orange Marmalade () é uma telenovela sul-coreana exibida pela KBS2 entre 15 de maio e 24 de julho de 2015, estrelada por Yeo Jin-goo, Kim Seolhyun, Lee Jong-hyun e Gil Eun-hye É baseado no webtoon da Naver de  mesmo nome escrito e ilustrado por Seok Woo.

Enredo
Situado em um mundo de fantasia onde humanos e vampiros coexistem, estes últimos evoluíram e já não dependem de sangue humano como alimento. Ainda assim, eles são temidos e discriminados pela sociedade, fazendo com que muitos deles escondam a sua verdadeira natureza e viver como cidadãos "normais", ou então se tornar marginais.

Baek Ma-ri é uma adolescente socialmente isolada escondendo sua identidade de  vampiro. Expulsa de vários bairros, ela está ansiosa para se estabelecer em sua nova cidade e viver tranquilamente. Mas as coisas mudam quando ela beija acidentalmente o pescoço de Jung Jae-min, o garoto mais popular em sua escola.

Elenco

Elenco principal
Yeo Jin-goo como Jung Jae-min
Song Ui-joon como Jung Jae-min (jovem)
Kim Seolhyun como Baek Ma-ri
Lee Jong-hyun como Han Si-hoo
Kang Han-byeol como Han Si-hoo (jovem)
Gil Eun-hye como Jo Ah-ra

Elenco de apoio
Ahn Gil-kang como Baek Seung-hoon
Yoon Ye-hee como Song Sun-hwa
Song Jong-ho como Han Yoon-jae
Lee Il-hwa como Kang Min-ha
Jo Yi-hyun como Baek Joseph
Jo Min-ki como Jung Byung-kwon
Jung Hae-gyun como Jo Joon-gu
Oh Kyung-min como Choi Soo-ri
Park Gun-tae como Hwang Beom-sung
Lee Da-heen como Ae-kyung
Kim Ji-ah como Yoon Min-sun
Lee Yoo como amiga de Ah-ra e Ae-kyung
Joo Ho como professor de biologia

Classificações

Chave: -episódio menor classificado; -episódio mais bem cotados.

Ligações externas

 Orange Marmalade na KBS World

Dramas da Coreia do Sul
Programas de televisão da Coreia do Sul que estrearam em 2015
Programas de televisão da Coreia do Sul encerrados em 2015
Séries de televisão de drama romântico da Coreia do Sul
Séries de televisão de drama romântico da década de 2010
Séries de televisão de fantasia da Coreia do Sul
Séries de televisão de fantasia da década de 2010
Séries de televisão de drama adolescente
Telenovelas da Korean Broadcasting System
Telenovelas em coreano
Telenovelas da década de 2010


text:
The Bohemia mining district is an area of about  in the Cascade Range of the U.S. state of Oregon. Near Bohemia Mountain in Lane County, about  southeast of Cottage Grove, the district was the most productive of the mining areas in the Western Cascades. Beginning in the 1860s, mines in the district extracted mainly gold and silver but also copper, zinc, and lead, then valued at a total of about $1 million.

In 1858, W. W. Oglesby and Frank Bass, miners from California, found placer gold on Sharps Creek, a tributary of the Row River flowing out of the mountains. In 1863, Ivan (John) Hoŕky using the Celtic alias James "Bohemia" Johnson, originally from Bohemia in central Europe, and George Ramsey found lode gold while 'dressing out a deer on lamb from the law for killing an American Indian'. He and other miners formed the Bohemia Gold and Silver Mining District in 1867. Eventually, the district included several mines, the most productive of which were called Champion, Helena, Musick, and Noonday.

Gold, silver, and other valuable metals are found in a strip  wide where the Western Cascades, old and deeply eroded, run west of and parallel to the younger volcanic peaks of the high Cascades. The strip includes five major mining districts: the Bohemia and Fall Creek in Lane County; the North Santiam in Clackamas and Marion counties; the Quartzville in Linn County, and the Blue River in Linn and Lane counties.

The Bohemia mining district had its own post office for about 30 years. It was established in 1893 and shut down in 1922. The first postmaster was John B. McGee. The surrounding community, Bohemia City, included houses, saloons, and a hotel, all depending on provisions from Cottage Grove.

References

Mining in Oregon
Geography of Lane County, Oregon


text:
Aleksandar "Aza" Petrović,  (Sibenik, Croacia, 16 de febrero de 1959), es un exbaloncestista croata  que medía 1.94 cm y cuya posición en la cancha era la de base. Después de retirarse de la práctica activa del baloncesto desarrolló una sólida carrera como entrenador. Actualmente dirige a la Selección de baloncesto de Croacia.

Es hermano mayor del fallecido baloncestista Dražen Petrović (1964-1993).

Trayectoria

Clubes como jugador
 KK Sibenik
 Cibona Zagreb (1979-1987)
 Scavolini Pesaro (1987-1988)
 Cibona Zagreb (1988-1989)
 KK Zagreb (1989-1990)
 Luxemburgo (1990-1991)
 KD Postojna (1991-1992)

Clubes como entrenador
 Cibona Zagreb (1991-1995)
 Croacia (1995)
 Caja San Fernando de Sevilla (1995-1997)
 Cibona Zagreb (1997-1999)
 Croacia (1999-2001)
 Anwil Włocławek (2001-2002)
 Lleida Bàsquet (2004-2005)
 Scafeti Basket (2006)
 Macedonia sub 20 (2007)
 KK Zadar (2007-2008)
 KK Cedevita (2010-2011)
 Bosnia Herzegovina (2012-2013)
 UNICS Kazan (2012)
 KK Cedevita (2012-2013)
 Lietuvos rytas (2013-2014)
 Croacia (2016)
 Brasil (2017-2021)
 Victoria Libertas Pesaro (2021)
 Croacia (2022-presente)

Palmarés

Jugador
 Liga de Yugoslavia: 3
Cibona de Zagreb: 1981-82, 1983-84, 1984-85
 Copa de Yugoslavia: 6
Cibona de Zagreb: 1980, 1981, 1982, 1983, 1985, 1986

Liga de Italia: 1
Scavolini Pesaro: 1988
 Copa de Europa: 2
Cibona de Zagreb:  1985, 1986.
 Recopa: 2
Cibona: 1982, 1987

Entrenador
 Liga de Croacia : 6
Cibona de Zagreb: 1991-92, 1992-93, 1993-94, 1994-95, 1997-98, 1998-99
 Copa de Croacia: 2
Cibona de Zagreb: 1995, 1999

Con la Selección de Yugoslavia
 Mundial de Colombia 1982.Medalla de Bronce..
 Mundial de España 1986.Medalla de Bronce..
 Europeo de Grecia 1987.Medalla de Bronce..
 Juegos Olímpicos Los Ángeles 1984.Medalla de Bronce..

Entrenador de Croacia
 Eurobasket de Grecia 1995.Medalla de Bronce..

Referencias

Enlaces externos
 Ficha de Aza Petrovic en la web LEGA BASKET
 Ficha en ACB.com

Baloncestistas de Yugoslavia
Baloncestistas de Croacia
Baloncestistas de la selección de Yugoslavia
Baloncestistas del Cibona Zagreb
Baloncestistas croatas de la Lega Basket Serie A
Baloncestistas del Victoria Libertas Pesaro
Baloncestistas del KK Zagreb
Entrenadores de baloncesto de Croacia
Entrenadores de baloncesto de Yugoslavia
Entrenadores del Lleida Bàsquet
Hermanos baloncestistas
Nacidos en Šibenik


text:
Patronyme
Classement par ordre alphabétique du prénom
 Bernard Jumentier, (1749-1829), compositeur et maître de chapelle français ;
 Claude-Adrien Jumentier, (1749-1840), est un religieux français ;
 Étienne Jumentier, (1759-1846), avocat et homme politique français, frère du précédent ;

Homonymie
Homonymie de patronyme


text:
Coronanthera es un género con 13 especies de plantas herbáceas perteneciente a la familia Gesneriaceae. Es originario de Nueva Caledonia.

Descripción
Son arbustos leñosos o árboles que alcanzan los 15 metros de altura. Las hojas, pecioladas, la lámina elíptico- ovada. Las inflorescencias en cimas axilares, pedunculadas, con muy pocas - a varias flores, bractéolas pequeñas, lanceoladas u ovaladas. Sépalos connados en la parte inferior y estrechos, triangulares, persistentes. Corola roja o de color amarillo verdos, urceolado o tubular y un poco reducida la boca. El fruto es una cápsula ovoide.

Distribución y hábitat
Se distribuyen  por Nueva Caledonia y las Islas Salomón. Se encuentran en las montañas forestales.

Etimología
El nombre del género deriva de las palabras griegas κορωνη,  korōnē, latín  corona = corona, guirnalda, y άνθηρα, anthera = antera, en referencia a las anteras que se funden para formar una cruz, o una figura similar a la corona.

Especies

Referencias

Enlaces externos

 (en inglés) Coronanthera
 (en inglés) Botany.com: Coronanthera

Coronantheroideae


text:
Phillipsburg é uma cidade  localizada no estado americano de Nova Jérsei, no Condado de Warren.

Demografia
Segundo o censo americano de 2000, a sua população era de 15.166 habitantes.
Em 2006, foi estimada uma população de 14.831, um decréscimo de 335 (-2.2%).

Geografia
De acordo com o United States Census Bureau tem uma área de
8,7 km², dos quais 8,4 km² cobertos por terra e 0,3 km² cobertos por água.

Localidades na vizinhança
O diagrama seguinte representa as localidades num raio de 8 km ao redor de Phillipsburg.

Ligações externas

Cidades de Nova Jérsei


text:
Robert Harrop (25 August 1936 – 8 November 2007) was an English footballer. His regular position was at centre back. He was born in Manchester and played in the Football League for Manchester United and Tranmere Rovers.

Harrop joined Manchester United as a youth team player in 1953 and was an FA Youth Cup winner in 1954 and later graduated to the reserve side after turning professional. His first team debut came on 5 March 1958, a month after the Munich air disaster – where eight players were killed and two never played again due to injury, while several other players were still recovering from their injuries. His debut was against West Bromwich Albion in the FA Cup fifth round replay. He made a further five appearances that season, and five more in 1958–59, but never became a regular player and was sold to Tranmere Rovers for £4,000 in 1961.

He spent two seasons at Prenton Park before quitting league football at the age of 27, when he signed for non league Margate in Kent. He played 564 games for the Hartsdown Park club in two spells until 1978. In between these he clocked over a century appearances at both Ashford Town (Kent) and Canterbury City, where he became player-manager for the final two seasons of his stay.

Then at the age of 42 he signed for neighbouring Ramsgate. 52 appearances came over the next two seasons and he carried on playing until he was nearly 50, finally hanging up his boots at the end of the 1984–85 season with Dover Athletic, where he was also in charge of the reserve team.

He remained in football as a non-league referee, a role he held until just before his death in November 2007 at the age of 71.

External links
MUFCInfo.com profile
Tribute to Bobby Harrop
Margate FC profile
Post War English & Scottish Football League A - Z Player's Transfer Database profile

1936 births
2007 deaths
English footballers
Footballers from Manchester
Manchester United F.C. players
Tranmere Rovers F.C. players
Margate F.C. players
Canterbury City F.C. players
Canterbury City F.C. managers
Ramsgate F.C. players
Ashford United F.C. players
Dover Athletic F.C. players
Association football central defenders
English Football League players
English football managers


text:
Erebia leto är en fjärilsart som beskrevs av Schultz 1908. Erebia leto ingår i släktet Erebia och familjen praktfjärilar. Inga underarter finns listade i Catalogue of Life.

Källor

Praktfjärilar
leto


text:
La première circonscription de Dire Dawa est une des 2 circonscriptions législatives de la ville-région de Dire Dawa. Son représentant  est Abdusemed Mehamed Ibrahim.

Voir aussi
Liste des circonscriptions législatives éthiopiennes
Conseil des représentants des peuples (Éthiopie)

Dire Dawa 1


text:
«Кіборг-поліцейський» () — американський фантастичний бойовик 1993 року режисера Сема Фьорстенберга.

Сюжет
Двох поліцейських, братів, звільняють з роботи за те, що вони вбили маніяка, який захопив у заручниці дівчину. Маніяк виявився сином великого видавця. Після цього їм запропонували небезпечне завдання, а один з братів, Джек, відмовився. Завдання виявилося пасткою — загін був знищений, а лиходій-учений Кессель перетворив брата в кіборга-вбивцю у своїй лабораторії. Потім ці істоти продавалися всім, у кого на це були гроші. Дізнавшись, що його брат пропав, Джек відправляється його виручати.

У ролях
 Девід Бредлі — Джека Райана
 Джон Ріс-Девіс — Кессель
 Тодд Дженсен — Філліп
 Алонна Шоу — Кеті
 Рон Смержак — Каллан
 Руфус Сварт — кіборг
 Ентоні Фріджон — Хоган
 Шалом Кенан — Стів
 Роберт Вайтхед — доктор Стехман
 Френк Нотаро — безумний
 Стівен Лідер — Френкі
 Курт Егельхоф — Рестман
 Біллі Машидо — молодий поліцейський
 Ернест Ндлову — сержант
 Селдом Нгвенья — кремезний поліцейський
 Девід Пайтоу — менеджер готелю
 Сідні Чама — бізнесмен 1
 Дік Рейнеке — бізнесмен 2
 Грехем Вейр — місцевий
 Рамало Макхене — робітник
 Кімбірлі Старк  — заручниця
 Роберт Рейнольдс — Джонсон

Посилання

Фантастичні фільми 1993
Фільми англійською мовою
Науково-фантастичні фільми США
Фантастичні бойовики США
Фільми про поліцейських
Фільми про кіборгів
Фільми США 1993


text:
Schloss Neudorf () ist ein restauriertes Schloss in Nowizna (Neudorf/Eule) in der polnischen Woiwodschaft Niederschlesien.

Geschichte
Im 16. Jahrhundert gehörte Neudorf den von Schellendorf, die 1565 ein erstes Schloss errichten ließen. Im 18. und 19. Jahrhundert waren die von Czettritz, Gellhorn und Stolberg-Wernigerode Besitzer des Schlosses. Unter Wilhelm Graf von Perponcher-Sedlnitzky wurden neue neogotische Wirtschaftsbauten errichtet. Alexander Graf von Perponcher-Sedlnitzky setzte den Ausbau Anfang des 20. Jahrhunderts fort.

Ende des Zweiten Weltkriegs war das Schloss Auslagerungsort für Breslauer Bibliotheksbestände, die aber bei der Besetzung des Schlosses durch die Rote Armee zerstört wurden. Das ausgeplünderte Schloss wurde zu Wohnzwecken weiterverwendet und verfiel. Das nunmehr in privatem Besitz befindliche Schloss ist heute sorgfältig restauriert.

Bauwerk
Das im 19.–20. Jahrhundert erweiterte Schloss hat drei Turmanbauten um das Kerngebäude herum und einen turmartigen Risalit. Seitlich entstand ein flach gedeckter Anbau. Im Inneren blieben Gewölberäume des 16. Jahrhunderts erhalten.

Literatur

Weblinks

Neudorf #Eule
Kulturdenkmal in der Woiwodschaft Niederschlesien
Neudorf #Eule
Gmina Dzierżoniów
Neudorf #Eule


text:
Liu Xiaoguang (né le ) est un joueur de go professionnel en Chine.

Biographie
Liu commence à jouer au go à l'âge de 13 ans. Il a été promu  en 1982, puis  en 1988.

Titres

Liens externes

Joueur de go chinois
Naissance en mars 1960


text:
Albissola Marina is een gemeente in de Italiaanse provincie Savona (regio Ligurië) en telt 5674 inwoners (31-12-2004). De oppervlakte bedraagt 3,2 km², de bevolkingsdichtheid is 1878 inwoners per km².

De plaats werd zwaar beschadigd in een aardbeving in 1887.

Demografie
Albissola Marina telt ongeveer 2808 huishoudens. Het aantal inwoners daalde in de periode 1991-2001 met 5,4% volgens cijfers uit de tienjaarlijkse volkstellingen van ISTAT.

Geografie
De gemeente ligt op ongeveer 3 m boven zeeniveau.

Albissola Marina grenst aan de volgende gemeenten: Albisola Superiore, Savona.

Externe link
 http://www.comune.albissolamarina.sv.it

Gemeente in Savona


text:
Tarisi Vunidilo is a Fijian archaeologist and curator who specialises in indigenous museology and heritage management.

Biography
Vunidilo was born in Suva, Fiji. Her parents are from the southern Fijian island of Kadavu. She also studied for a degree in  Pacific Geography and Sociology at the University of the South Pacific from 1991 to 1994. In 1993 she spent a year at the University of Hawaii as a Cultural Exchange Student. In 1996 she graduated from the Australian National University with a postgraduate diploma in archaeology. After graduation she worked as Head of Archaeology at the Fiji Museum, excavating multiple sites across the islands, including Cikobia-i-Lau.

After emigrating to New Zealand, she graduated in 2006 with a Postgraduate Diploma in Maori and Pacific Development, then in 2010 graduated with a Masters in Anthropology from the University of Waikato in 2010. Her Masters dissertation addressed: 'The Indigeneity of Archaeological Research in Fiji: Issues and Opportunities'. In 2012 she was Secretary General of the Pacific Islands Museums Association. In 2014 she taught the first Marama Ni Viti course for the Pasifika Education Centre, which covered Fijian women and leadership.

In 2016 she graduated from the Centre of Pacific Island Studies at the University of Auckland with a PhD entitled 'iYau Vakaviti-Fijian Treasures, Cultural Rights and Repatriation of the Cultural Materials from International Museums'. The same year Vunidilo worked with Fijian curator and artist Ema Tavola to co-curate The Veiqia Project - an exhibition and engagement programme inspired by veiqia (Fijian female tattoo). The pair worked with several other artists, including: Dulcie Stewart, Donita Hulme, Joana Monolagi, Margaret Aull, and Luisa Tora.

In 2018 she joined the Department of Anthropology at the University of Hawai'i at Hilo as assistant professor. In addition to teaching, she is working a project researching Fijian artefacts held at the Bishop Museum. Key to Vunidilo's practise is the encouragement of other indigenous students to study collections from their own cultures and Vunidilo has described how "the face of research is changing. The indigenous voices are now getting stronger and a lot of indigenous people want their voices included in the whole discussion not just to fill in the gaps." She is an expert on Fijian archaeology, pottery and language.

During the COVID-19 pandemic, Vunidilo has created the social media platform Talanoa with Dr T to enable connection between Fiji's primary school children and their heritage.

Selected publications

 Vunidilo, Tarisi, Betty Loto, and Kali Vunidilo. "Cultural Treasures: a youth empowerment programme to build relationships between Pasifika students, their families, and academic staff." (2018).
 'Pacific Museums & Climate Change' in Climate Change and Museum Futures (2014).
 Feasibility Study Report on World Heritage Sites and Museums - Pacific Islands Museums Association for UNESCO (2012).
 Clark, Geoffrey Richard, Atholl Anderson, and Tarisi Vunidilo, eds. The Archaeology of Lapita Dispersal in Oceania: Papers from the Fourth Lapita Conference, June 2000, Canberra, Australia. Vol. 17. Pandanus Books, 2001.
 Frédérique Valentin, C. S., Le Goff, I., Vunidilo, T. S., Sepeti Matararaba, A. O., Bole, J., Baret, D., & Naucabalavu, J. (2001). Burial practices at the end of the prehistoric period in Cikobia-i-ra (Macuata, Fiji). In The Archaeology of Lapita Dispersal in Oceania: Papers from the Fourth Lapita Conference, June 2000, Canberra, Australia (Vol. 17, p. 211). Pandanus Books.
 Sand, C., Valentin, F., Bole, J., Ouetcho, A., Baret, D., Sorovi-Vunidilo, T., & Matararaba, S. (2007). Report and preliminary analysis of the first archaeological survey of Naqelelevu Atoll, Northeast Fiji. The Journal of the Polynesian Society, 116(4), 407–432.
 Sand, Christophe, Frederique Valentin, and Tarisi Sorovi-Vunidilo. "[CERAMICS AND OBSIDIAN IN ISLAND SOUTHEAST ASIA AND OCEANIA] At the border of Polynesia: archaeological research in the East Fijian islands of Cikobia and Naqelelevu." Bulletin of the Indo-Pacific Prehistory Association 20 (2000): 107–116.

References

External links
 Nausori Tok Story with Dr Tarisi Vunidilo
 Tarisi Vunidilo – Fijian Liku (skirt)
 Dr Tarisi Nunidilo
 Talanoa with Dr T.

Fijian women academics
Fijian women
Archaeologists
Fijian woman archaeologists
People from Suva
University of Auckland alumni
University of Hawaiʻi faculty
University of Hawaiʻi at Hilo alumni
University of the South Pacific alumni
Australian National University alumni
University of Waikato alumni
Fijian historians


text:
Events in the year 2015 in Ecuador.

Incumbents
 President: Rafael Correa
 Vice President: Jorge Glas

Events
May 30-31 - The 2015 South American Junior Championships in Athletics are held in Cuenca.
June 8 - 2015 Ecuadorian protests: Public protests escalate against the government of Rafael Correa.

Arts and culture

Sports
2015 Ecuador Open Quito
Ecuador at the 2015 World Championships in Athletics

Deaths
December 21 – Richelieu Levoyer, 85, military commander and politician

References

External links

2010s in Ecuador
Years of the 21st century in Ecuador
Ecuador
Ecuador


text:
Le Mitsubishi Fuso Super Great (japonais : 三菱 ふ そ う ・ ス ー パ ー グ レ ー ト) est un modèle de camion lourd produit par Mitsubishi Fuso. Lancé en 1983 pour succéder au Mitsubishi Fuso The Great. La gamme était principalement disponible dans d'autres camions de grande taille.

La plupart des modèles de grande taille du camion peuvent être distingués à l'aide du badge «Super Great» à l'avant, mais le badge commun est généralement utilisé à l'arrière.

Sur les marchés mondiaux, ses principaux concurrents sont le Nissan Diesel/UD Trucks Quon, le Nissan Diesel Big Thumb (ancien concurrent, dont la production est arrêtée en 2008), Isuzu Giga, Mercedes Benz Actros et Hino Profia.

Liens externes
 Mitsubishi Fuso Super Great Japan
 Mitsubishi Fuso Super Great Worldwide "FP / FV"
 Fuso Australia Heavy
 Mitsubishi Fuso Super Great New Zealand "Shogun"
 Mitsubishi Fuso Super Great Afrique du Sud "FP / FV"

Références

Camion
Modèle de camion


text:
There have been a number of 12" guns with 50 caliber length:

 12"/50 caliber Mark 7 gun US Naval gun 1910
 12"/50 caliber Mark 8 gun US Naval gun 1939
 12"/50 (30.5 cm) Bethlehem naval gun US Naval gun 1910, used only in the Argentinian Rivadavia-class battleships
 BL 12 inch Mk XI - XII naval gun British Naval gun
 30.5 cm SK L/50 gun German Naval gun
 Obukhovskii 12"/52 Pattern 1907 gun Russian Naval and Rail gun


text:
The 1888 Minneapolis General Conference Session was a meeting of the General Conference of Seventh-day Adventists held in Minneapolis, Minnesota, in October 1888. It is regarded as a landmark event in the history of the Seventh-day Adventist Church. Key participants were Alonzo T. Jones and Ellet J. Waggoner, who presented a message on justification supported by Ellen G. White, but resisted by leaders such as G. I. Butler, Uriah Smith and others. The session discussed crucial theological issues such as the meaning of "righteousness by faith", the nature of the Godhead, the relationship between law and grace, and Justification and its relationship to Sanctification.

Introduction

The Seventh-day Adventist Church General Conference Session of 1888 was held in Minneapolis, Minnesota. It was one of the most significant meetings the denomination had ever had up to that time since it was formally organized on May 23, 1863. Church historians, theologians, and laypersons consider the session to be important. They differ in their own perspective and interpretation of the specific events, the message presented there, and the ensuing reactions. The "joint Minneapolis Institute and General Conference, of 1888, involved vastly more than appeared on the surface. It was the culmination of a whole series of developments that led up to it."

Foundational experience

The founding pioneers of the Seventh-day Adventist Church believed in Jesus Christ as their Lord and Saviour and the Bible as their guide in life. Those who had come through the Millerite Movement had first-hand knowledge of disappointment and discouragement. As they studied the Scriptures concerning end time prophecy, the sanctuary types and their fulfillment, and the perpetuity of the law of God, they saw the necessity for organization as a means for proclaiming these truths to the world. The denomination was formally organized on May 23, 1863, in Battle Creek, Michigan.

The men and women who were a part of the development of this denomination came from various religious backgrounds, bringing with them into the new movement some beliefs peculiar to their former associations. Two significant hold-over theological views were semi-Pelagianism and semi-Arianism. The focus of the early Seventh-day Adventist Church tended more toward basic denominational organization and development, emphasis on obedience to the Ten Commandments, and efforts at evangelism and church growth during the anguish of the American Civil War and its aftermath. After its formation the doctrines of Salvation and righteousness by faith were understood and accepted but stayed in the background, mostly because these truths were familiar to most churches, so bringing out of these and other specific theological points awaited later focus and discussion. Though their Biblical arguments brought many to the church, they had minimized the centrality of the indwelling Christ as the only power to obey the commandments and to keep the Sabbath, and self-satisfaction and complacency began to affect the church.

"There was nothing wrong with such material progress. . . .It was right and proper that institutes be established, that the work spread into new regions and churches everywhere be raised up. But ministers and laity alike mistook this growth for the true end and purpose of the Advent movement — a spiritual preparation for the return of Christ. Confusion resulted, and self-esteem and complacency began to surface in the weekly reports of 'the advance of the cause' as published in the Review."

Sources of the developing conflict

By the second generation of the movement, the denomination had spread across the United States and had mission fields around the world. As the church grew, so did opposition (and in some places, persecution), particularly regarding the seventh-day Sabbath. Emphasis on the Ten Commandments as a part of obedience to God was a firmly established and central tenet of the denomination by the 1870s. Sunday-keeping Christians claimed that keeping the seventh-day Sabbath was a sign of legalism or judaizing. Convinced of the Biblical correctness of the seventh-day Sabbath, Seventh-day Adventists turned to their Bibles to show the beliefs and doctrines from scripture and teach other Christians, prompting the moniker "People of the Book" to be applied to them, and not a few became decidedly legalistic. So at the 1888 General Conference Session in Minneapolis, the presentation of the message of Christ as the only source of righteousness by two young preachers was going to create conflict with some members including church leaders.

Defending Sabbath observance

Ministers and laypersons alike used scriptures in debating the beliefs of Adventist, including this particular issue, from Scripture. However, there was still much opposition to the Sabbath belief, and there were Christians that said that Seventh-day Adventists were indeed legalists who held strictly to the "letter of the law." All the work involved in developing and extending the denomination seemed to force attention upon what the individual could accomplish, opening the door to self-reliance in spiritual matters. The Christ-centered gospel was displaced by man's efforts.

"Powerful arguments were developed to establish [the law's] 'binding obligations.' Debaters and polemicists emerged, stressing the Sabbath, the Law, etc. — like lawyers arguing a case. Spirituality waned, and not a few became decided legalists. . . . Cold intellectualism and dry theory increased. Christ often became secondary, and Righteousness by Faith largely lost sight of, through outward profession without inner experience. The majesty of the message and the law was magnified. But something was lacking. Discussions were logical and convincing, but not Christ-centered."

Arianism and the atonement

A second issue that paved the way for the discussions at Minneapolis was the semi-Arian view on the divinity of Christ. This was not an openly discussed theological perspective but was a view that many of the early church leaders had brought in from the churches they came from. Some prominent writers and speakers, such as Uriah Smith, long-time editor of the Church's chief publication, still held on to them  Uriah Smith (1832–1903), long-time editor of the Review and Herald (now Adventist Review), the official organ of the Seventh-day Adventist Church, had expounded this position in his discourse on the Book of Revelation first published in 1865. Commenting on Revelation 1:4, Smith set forth a straight Arian position by claiming that the language of the verse was "applicable only to God the Father," and was "never applied to Christ."

Another Adventist pioneer who held to the Arian view was Joseph H. Waggoner (1820–1889), Ellet J. Waggoner'''s father. J.H. Waggoner was an early convert to the Advent movement, serving on the committee called in 1860 to form the legal organization of the denomination. In 1881, Joseph H. Waggoner succeeded James White as editor of the Pacific coast evangelistic magazine, Signs of the Times. Through his several books on the atonement, the elder Waggoner wrote that Christ was only God in "a subordinate sense," and thus not fully divine. His main point of dispute was the Trinitarian concept of three divine persons (God the Father, God the Son, and God the Holy Spirit). In his expanded volume on the atonement, J.H. Waggoner devoted two chapters in his attempt to prove that the Trinitarian view was false because it inferred that Christ, being God, could not have died on the cross of Calvary, and thus full atonement for sin could not have been made.

Ellen White wrote clearly on the oneness of the GodHead and eventually led the Seventh-day Adventist Church to firmly reject Arianism and to accept the concept of the Godhead as Trinity that the Church has held since.  Church historians point out that the teachings and writings of Ellen White, who was raised in a Methodist family, ultimately proved influential in shifting the church away from its largely semi-Arian roots towards Trinitarianism.

Open confrontation

E.J. Waggoner was selected as a delegate from California to attend the 1886 General Conference session held that year at Battle Creek, Michigan. When he arrived he found that church leaders such as Butler strongly opposed his emphasis on Christ as the sole source of righteousness, especially in light of Waggoner's teaching on the law in Galatians. Butler prepared a small booklet titled "The Law in the Book of Galatians" that was handed out to all the delegates at that conference, countering Waggoner's position.(Read a PDF of this document online) In this document, Butler presented his position on the law in Galatians, and stated that Waggoner's view would lead the antinomian Christians who opposed Sabbath-keeping to find a reason to claim that the moral law (especially the fourth commandment) was "nailed to the cross" and therefore was "no longer binding" on New Testament Christians.

"The Westerners had reverted to the early Seventh-day Adventist position that the law Paul here referred to as the 'schoolmaster to bring us to Christ' (verse 24) was the whole body of the moral law including the Ten Commandments. This position the Adventists had almost entirely abandoned during the 1860s and 1870s; the 'schoolmaster' was reinterpreted to mean the ceremonial and sacrificial laws of Moses which pointed forward to the Messiah. This reinterpretation had developed largely as a reaction to Protestant clergymen who interpreted Paul's statement in Galatians 3:25 ('we are no longer under the schoolmaster') to mean that the Ten Commandment law had been abrogated; thus, the seventh-day Sabbath was no longer viable."

Ellen White initially saw the conflict as a small diversionary topic but quickly realized the danger and that it was counter-productive to the real issue of the fulfillment of Adventist message of Christ's return and moved to resolve the uncomfortable situation.

Summary of the forerunning conflict

Thus we find these two main points of contention facing the delegates at Minneapolis: justification is by faith not by works, and the semi-Arian view of the Godhead and its effect on the doctrine of the atonement. Prior to the 1888 Minneapolis conference a third topic of contention developed between Uriah Smith and A.T. Jones. Jones was an avid student of history, especially as it applied to the prophecies of the Bible. He had discovered that the Alemanni and not the Huns were one of the ten horns (tribes or nations) described prophetically in Daniel 7. Smith took grave exception to this new view, relying on the traditional position of the Millerites to support his position.

"Jones was accordingly regarded by some as the fosterer of a new historical 'heresy,' while Waggoner was thought to be projecting a doctrinal deviation — which departures would have to be settled at the Minneapolis Meeting." Preconceived opinions and strong prejudice were firmly entrenched due to the previous two years' contentions between Waggoner and Butler, and Jones and Smith.

Season of debate

Ministerial Bible Institute

Prior to the actual General Conference session, a Bible Institute was convened beginning on Wednesday Oct. 10, 1888. The General Conference session began on Oct. 18 and ran through more than two full weeks, ending on Sunday Nov. 4, 1888. It was during the Bible Institute that A.T. Jones delivered his evidence supporting the idea that the Alemanni were one of the ten horns of prophecy that succeeded the crumbling Roman Empire.

"Jones had done his homework well. No one was able effectively to dispute the historical evidence he cited in favor of the Alemanni's right to supplant the Huns as one of the kingdoms succeeding Rome. Uriah Smith, Adventism's most noted prophetic expositor, was placed on the defensive. On one occasion he modestly disclaimed originality for the list of kingdoms he had given in Thoughts on Daniel. Smith admitted having simply followed Millerite and earlier interpreters on this point." Such strong lines were drawn regarding this subject that during the ensuing weeks of the conference when men would pass each other in the halls, they inquired of each other whether they were "Huns" or "Alemanni."

"Thus did a dispute over a minor point set the pot of controversy boiling before the really significant theological presentation began." "Many had come to the Conference expecting a clash, and so were not disappointed. Such entered it in a fighting spirit, and a definite split developed. The gulf was wide and deep."

From the onset of the 1888 Minneapolis Conference, Ellen White perceived that a battle over truth was erupting within the denomination. At first, Ellen White rejoiced that the spirit of God was at the meeting and commented that the leaders "heard as it were God speaking to them through his Son. They saw, they felt the divine influence of the Spirit of God and all witnessed to the gracious words that proceeded from His mouth [Ellen White, Manuscript 24, 1888.]." Ellen White soon discovered, however, that other forces were deliberately at work planning to disrupt and confuse the mission and message of the Seventh-day Adventist Church. Ellen White was convinced that God had "raised up" for this moment these two young ministers, E. J. Waggoner and A. T. Jones, to give a message to the delegates at the conference."I believe without a doubt that God has given precious truth at the right time to Brother Jones and Brother Waggoner. Do I place them as infallible? Do I say that they will not make a statement or have an idea that cannot be questioned or that cannot be error? Do I say so? No, I do not say any such thing. Nor do I say that of any man in the world. But I do say God has sent light, and do be careful how you treat it."

General Conference session

When E.J. Waggoner arrived at the Conference, a blackboard had been placed on the speaker's platform with views on the law in Galatians written upon it. J.H. Morrison had affixed his signature under the statement: "Resolved — That the Law in Galatians Is the Ceremonial Law."  Waggoner was invited to place his signature under the opposing proposition: "Resolved — That the Law in Galatians Is the Moral Law." Waggoner declined, saying that he had not come to the meetings to debate, but to present truth as it is found in Scripture.

Waggoner began to present what he had discovered from the Bible on the subject of Christ and His righteousness. "The preaching of the younger men (Waggoner was 33, Jones was 38) was trying to the older leaders. Their vigorous preaching somehow seemed to have a note of authority that was resented." Supported in their resistance by letters of encouragement from G.I. Butler to "stand by the old landmarks" these older men resisted what was being presented.

J. H. Morrison was selected to offer the rebuttal to Waggoner's presentations. He spoke sincerely and earnestly expressing the fear that Waggoner's view, if adopted, would direct attention away from the Adventist position of explicit obedience to all the commandments of God. When it was again Waggoner's turn at the pulpit, he and A.T. Jones offered a unique reply. Standing before the assembly they opened their Bibles and without personal comment alternately read sixteen passages bearing on the subject at hand.

Notwithstanding Ellen White's considerable influence to assist Waggoner and Jones, the debate over the law in Galatians soon became heated. Even Ellen White could not stay the negative tide that had enveloped the Conference, and she concluded, "it is evident that a delusion was upon our brethren." Although she supported and protected Waggoner and Jones as much as possible, Ellen White realized that their theological positions were being resisted by the church's leaders.

Most Precious Message

The claim was that Waggoner's "new light" was nothing more than what Adventists had always presented on justification by faith, which was theoretically true as Adventist taught that salvation comes through faith in Jesus Christ, but the emphasis had tended to be more on obedience and on sanctification. Placing righteousness by faith squarely on the foundation of Christ and His righteousness, and on Christ's work as our High Priest during the antitypical Day of Atonement, brought a fresh perspective to the doctrine compared to what was previously preached from Adventist pulpits.

Ellen White saw the importance of the 1888 message Jones and Waggoner brought and why it was needed for the members can be seen in her comments on the message of righteousness by faith.

"Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent." Testimonies to Ministers, 92.

"The uplifted Saviour is to appear in His efficacious work as the Lamb slain, sitting upon the throne, to dispense the priceless covenant blessings, the benefits He died to purchase for every soul who should believe on Him. John could not express that love in words; it was too deep, too broad; he calls upon the human family to behold it. Christ is pleading for the church in the heavenly courts above, pleading for those for whom He paid the redemption price of His own lifeblood. Centuries, ages, can never diminish the efficacy of this atoning sacrifice. The message of the gospel of His grace was to be given to the church in clear and distinct lines, that the world should no longer say that Seventh-day Adventists talk the law, the law, but do not teach or believe Christ." Ibid.

"If Christ is all and in all to every one of us, why are not His incarnation and His atoning sacrifice dwelt upon more in the churches?" Selected Messages, vol. 3, 187.

The preachers had proclaimed with a "loud voice" the claims of the law of God, but barely an "inaudible whisper" was heard of the faith of Jesus:

"The faith of Jesus has been overlooked and treated in an indifferent, careless manner. It has not occupied the prominent position in which it was revealed to John. Faith in Christ as the sinner's only hope has been largely left out, not only of the discourses given but of the religious experience of very many who claimed to believe the third angel's message." Ibid., 168.

Thus, the Seventh-day Adventist message was in danger of becoming a lifeless, Christless message with a legalistic focus rather than Christ

"A legal religion has been thought quite the correct religion for this time. But it is a mistake. The rebuke of Christ to the Pharisees is applicable to those who have lost from the heart their first love. A cold, legal religion can never lead souls to Christ; for it is a loveless, Christless religion." Ibid., vol. l, 388.

Refutation of Arianism

Waggoner centered his logical proof on the fact that Christ possesses "all the fullness of the Godhead" being "by nature the very substance of God, and having life in Himself, He is properly called Jehovah, the self-existent One." This is a truth no Arian would ever admit. However, it is also true that Waggoner would never have utilized the term Arian in a pejorative manner. While he rejected the idea that Christ was a created being, he still maintained: "There was a time when Christ proceeded forth and came from God, from the bosom of the Father (John 8:42; 1:18), but that time was so far back in the days of eternity that to finite comprehension it is practically without beginning."  The nature and relationship of the Godhead, let alone the divinity of Christ, is too complex for human comprehension.  Nonetheless, Waggoner's entire discussion on Christ and His righteousness was linked to the divinity of Christ.  For Waggoner, the equality of Christ with God magnifies his condescension and humility in assuming humanity.  In fact, Waggoner wrote: "Let no one, therefore, who honors Christ at all, give Him less honor than he gives the Father, for this would be to dishonor the Father by just so much; but let all, with the angels in heaven worship the Son, having no fear that they are worshiping and serving the creature instead of the Creator." The everlasting covenant promise God made to fallen Adam in the Garden of Eden (Gen. 3:15) was that Emmanuel—God with us—would "save His people from their sin" (Matt. 1:21).  Jesus fulfilled this promise in every aspect.

"Think of it; God swore by Himself! That is, He pledged Himself, and His own existence, to our salvation in Jesus Christ. He put Himself in pawn. His life for ours, if we are lost while trusting Him. His honour is at stake."

Such an expanded concept on the length and breadth of the atonement had never been heard before from any pulpit. Ellen White declared it to be "a most precious message," a message that "was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God."

Foundation for Righteousness by Faith

Far from promoting antinomian sentiments, Waggoner's message presented Christ in all His glory as the Saviour of all mankind, it brought balance between Justification and Sanctification. When properly understood through a heart appreciation of what it cost the Godhead to redeem fallen man from sin, this truth results in a heart surrender to the will of God, producing faithful obedience to all the commandments of God.

"'Do you mean to teach universal salvation?' someone may ask. We mean to teach just what the Word of God teaches — that the 'grace of God hath appeared, bringing salvation to all men.' Titus 2:11. God has wrought out salvation for every man, and has given it to him;' but the majority spurn it and throw it away. The judgment will reveal the fact that full salvation was given to every man and that the lost have deliberately thrown away their birthright possession."

This was the message of Christ and His righteousness presented by E.J. Waggoner and A.T. Jones at the 1888 Minneapolis General Conference. Due to the conflict, Jones and Waggoner's presentations were coolly received or outrightly rejected by many of the leaders of the denomination, notwithstanding Ellen Whites words that it was the "old light",  something that she had been preaching for decades. Even so, these two men were invited to preach at subsequent camp meetings, worker's meetings, and ministerial institutes over the next several years. E.J. Waggoner wrote extensively on the subject of Christ and His righteousness, developing the stenographic notes made by his wife during the 1888 conference into a book with that title. A.T. Jones would be a principal speaker at the next several General Conference sessions, and would write an exposition on the work of Christ as our High Priest relating to the perfection of Christian character, titled Consecrated Way to Christian Perfection (1901).

Ellen White supported Waggoner's and Jones' Christ-centered view on justification by faith and their refutation of Arianism, and later wrote that she had been teaching for "forty-five years"  the same message as Jones and Waggoner had presented it at that session  Eight years later, in 1896, Ellen White wrote, "In this scripture [Gal. 3:24], the Holy Spirit through the apostle is speaking especially of the moral law. The law reveals sin to us, and causes us to feel our need of Christ and to flee to Him for pardon and peace."

Although no manuscripts of the exact words from the 1888 conference are known to exist or preserved, save Ellen White's comments, in E.J. Waggoner's book, Christ and His Righteousness, we are given a glimpse into what might have been said. These chapters (series of articles) are the first writings of Waggoner on the subject written in the early part of 1889 just weeks after the 1888 general conference session. The focus in this book, as well as other later books, like The Gospel in Creation, contain the building blocks with a definition of a true righteousness by faith theology and experience. Namely the Holy Spirit's use of Power of the Word of God in the believer. Meaning that because the Word has innate power by virtue of its supernatural origin and through the Holy Spirit's ability to use it, forms Christ within the believer. Therefore, His righteousness internally replaces our internal unrighteousness.

This concept has been lost sight of through the years in Adventist circles. Other authors, such as Morris Venden, Hans LaRondelle, Desmond Ford and others, sort to emphasise it by promoting the classic Protestant positions on justification by faith. Others  have written their own books defining the tenets of what they believe Jones and Waggoner taught as the 1888 message. One tenet of belief heavily stressed by Robert Wieland and others was "Universal Justification". This subject was not the foundation of Waggoner or Jones teaching. Both men's books taught the concept of The Power of the Word as the central key, which is absent from all books written since the second half of the 20th century that attempt to define what the 1888 message is. It is unknown why Ellen White regarded E.J. Waggoner and A.T. Jones"s sermons, at the 1888 general conference, as the beginning of the Latter Rain.

See also
Seventh-day Adventist Church
History of the Seventh-day Adventist Church
28 fundamental beliefsQuestions on DoctrineBiblical Research Institute
Millerites
William Miller (preacher)
Ellen G. White
Teachings of Ellen White#End times
Inspiration of Ellen White
List of Ellen White writings
Ellen G. White Estate
Prophecy in the Seventh-day Adventist Church
Seventh-day Adventist eschatology
Sabbath in Seventh-day Adventism
Seventh-day Adventist worship
Sabbath Rest Advent Church

References

Bibliography

 Daniells, Arthur G. Christ Our Righteousness (Takoma Park, Maryland: Ministerial Association of Seventh-day Adventists, 1941).
 Ellen G. White Estate, compilers. Manuscripts and Memories of Minneapolis (Boise, Idaho: Pacific Press, 1988)
 Ferch, Arthur (ed.), Toward Righteousness by Faith: 1888 in Retrospect (1989)
 Froom, LeRoy Edwin. Movement of Destiny (Washington DC: Review and Herald, 1971).
 Knight, George. A User-Friendly Guide to the 1888 Message (Hagerstown, MD: Review and Herald, 1998)
 . Angry Saints: Tensions and Possibilities in the Adventist Struggle Over Righteousness by Faith (Review and Herald, 1989)
 Gresham, Joe. 1888 — The Message, The Mystery, and The Misconceptions (np, nd).
 Olson, A.V. 1888-1901: 13 Crisis Years (Washington DC: Review and Herald, 1981).
 Paxton, Geoffrey J. The Shaking of Adventism (Wilmington, Delaware: Zenith Publishers, 1977).
 Pease, Norval F. By Faith Alone (Mountain View, Calf.: Pacific Press, 1962).
 Schwarz, R. W. Light Bearers to the Remnant (Boise, Idaho: Pacific Press, 1979).
 Spalding, A.W. Captains of the Host (Washington DC: Review and Herald, 1949).

 Waggoner, E.J. Christ and His Righteousness (Melbourne, Aust.: Echo Publishing, 1892).
 . The Everlasting Covenant: God's Promises to Us (Berrien Springs, Mich.: Glad Tidings Publishers, 2002).
 . The Glad Tidings (Paris, Ohio: Glad Tidings Publishers, 1972).
 . Waggoner on Romans (Paris, Ohio: Glad Tidings Publishers, 1995).
 Wahlen, Clinton L. "Selected Aspects of Ellet J. Waggoner's Eschatology and Their Relation to His Understanding of Righteousness by Faith, 1882-1895" (M.Div. thesis, Andrews University, 1988).
 . "What Did E. J. Waggoner Say at Minneapolis?" Adventist Heritage 13:1 (Winter 1988): 22–37
 Wieland, Robert J. and Donald K. Short. 1888 Re-Examined (Uniontown, Ohio: The 1888 Message Study Committee, 1987).
 White, Ellen G. The Ellen G. White 1888 Materials (Washington DC: Ellen G. White Estate, 1987).
 . Selected Messages, vol. 1 (Washington DC: Review and Herald, 1958).
 . Testimonies to Ministers and Gospel Workers (Mountain View, Calif.: Pacific Press, 1962).

External links
 "Minneapolis, 1888: An Adventist Watershed" by Gerhard Pfandl. Adventist World 6:1 (January 2010), p24–25
 The Significance and Meaning of Minneapolis and 1888, by Woodrow W. Whidden II.
 1888 Most Precious Message, An Invitation from Christ, by Daniel Peters
 The Archives and Statistics Research Papers  section of the Adventist Archives contains several papers dealing with this era of Adventist History.
 Audio Readings From A. T. Jones and E. J. Waggoner, Sherman Haywood Cox II reads writings from Jones and Waggoner on this website.
 Listen to or Read Audio Books by A. T. Jones and E. J. Waggoner on this Website, such as Lessons on Faith The Consecrated Way, and Christ and His Righteousness''.
 "Primacy of the Gospel Committee - Report " from the Biblical Research Institute

History of the Seventh-day Adventist Church
Seventh-day Adventist theology
Minneapolis General Conference, 1888
History of Minneapolis
1888 in Minnesota
1888 in Christianity
1888 conferences


text:
Joaquim Augusto Mouzinho de Albuquerque (Batalha,  - Lisbonne, ) était un officier de cavalerie portugais. Il fut célèbre pour sa capture de l'empereur  à  en 1895 et pour avoir pacifié le Mozambique.

Biographie
Il était un personnage très respecté de la société portugaise des  et était vu comme l'espoir et le symbole de la réaction portugaise contre les menaces des pays européens aux intérêts portugais en Afrique, notamment anglais.

Il fut gouverneur de la Province de Gaza en 1895. Il fut le  Gouverneur du Mozambique de mars 1896 à novembre 1897. Il rentra en métropole en 1898.

Il fut en outre l'instructeur du prince héritier Louis Philippe de Bragance.

Il se suicida en 1902, les rumeurs le faisant passer pour amant de la reine du Portugal (Amélie d'Orléans). Il était aussi mis en cause pour son comportement dans les colonies.

Annexes

Militaire portugais du XIXe siècle
Personnalité de la colonisation portugaise
Histoire du Mozambique
Gouverneur du Mozambique
Diplomate portugais du XIXe siècle
Grand officier de l'ordre de la Tour et de l'Épée
Récipiendaire de l'ordre d'Aviz
Naissance en novembre 1855
Naissance dans le Centre (Portugal)
Décès en janvier 1901
Décès à Lisbonne
Décès à 46 ans
Suicide par arme à feu
Suicide au Portugal
Militaire suicidé
Personnalité inhumée au cimetière de Prazeres


text:
Механизаторов — посёлок в Сергиево-Посадском районе Московской области России, входит в состав городского поселения Хотьково, (1994—2006 гг. — в составе Митинского сельского округа).

Население

География
Посёлок Механизаторов расположен на севере Московской области, в юго-западной части Сергиево-Посадского района, примерно в 43 км к северу от Московской кольцевой автодороги и 13 км к западу от железнодорожной станции Сергиев Посад, по левому берегу реки Вори бассейна Клязьмы.

В 9 км юго-восточнее посёлка проходит Ярославское шоссе , в 14 км к югу — Московское малое кольцо , в 16 км к северу — Московское большое кольцо , в 26 км к западу — Дмитровское шоссе . В 2 км восточнее — линия Ярославского направления Московской железной дороги. Ближайшие сельские населённые пункты — деревни Ахтырка, Жучки и Мутовки.

Примечания

Населённые пункты Сергиево-Посадского района


text:
Das Emerson College ist eine anthroposophische Bildungseinrichtung nahe Forest Row in der südenglischen Grafschaft East Sussex.

College
Das Emerson College wurde 1962 von Francis Edmunds gegründet. Es liegt am Rande von Forrest Row, einer kleinen Gemeinde in East Sussex/England. Im Laufe der Jahre hatte es sich zu einer internationalen Erwachsenenbildungseinrichtung entwickelt, in der Studenten aus über vierzig Nationen an Lang- und Kurzzeitkursen teilnehmen. Die Intention des Gründers war es, basierend auf der Anthroposophie Rudolf Steiners einen Platz zu schaffen, an dem die Entwicklung der individuellen Fähigkeiten der Studenten zum Wohle für sich und für die Menschen gefördert werden. Das geschieht durch Vorträge, individuelle Projekte, praktische Arbeit und verschiedene künstlerische Aktivitäten innerhalb der einzelnen Disziplinen.

"Emerson College" ging seit seinem Bestehen durch viele personelle und wirtschaftliche Krisen. Zuletzt stand es 2010 vor dem finanziellen Kollaps. Der konnte durch eine General-Entschuldung verhindert werden. Es folgte eine völlige Umstrukturierung, mit der die einzelnen Departments in Organisation und Finanzen unabhängig voneinander arbeiten, aber unter dem Dach eines Emserson Trust kooperieren.

Fächer/Kurse
 Sculpture: Dreijährige Bildhauerausbildung
 Visual Arts: Einjähriges Grundstudium zur Einführung in Plastizieren, Bildhauerei, Malerei.
 Foundation Year: Einjähriger Grundkurs zur Entwicklung der eigenen Fähigkeiten durch Kunst, Philosophie, und praktische Arbeit
 Biodynamic Agriculture: sechsmonatiger Kurs zur Einführung in die Biologisch-dynamische Landwirtschaft
 Darüber hinaus gibt es Kurse und Workshops in Storytelling, Eurythmie, Clowning, Creative Writing, Puppet Project, Education, Woodwork, Medicine & Therapy, Biographical Counselling Training.

Campus
Die Wohnmöglichkeiten für Studenten befinden sich in "student houses" am Campus oder bei Vermietern im Ort. In der College-Küche werden vorwiegend Produkte aus biologischem Anbau verwendet. Vollzeitstudenten sind in die Community eingebunden. Durch ihre verschiedene Herkunft und ihre unterschiedlichen Sprachen ergibt sich ein buntes, multikulturelles Leben. Das wöchentlich stattfindende College Meeting gibt den Studenten die Möglichkeit aus ihrer Arbeit zu berichten und Angelegenheiten des Collegelebens zu diskutieren. An den Abenden wird die Mitwirkung in Chor, Gesprächsgruppen und gelegentlichen Vorträgen angeboten. Konzerte, Theateraufführungen, Ausstellungen gehören ebenfalls zum Leben am Campus. Emerson College arbeitet eng mit anderen Einrichtungen in der Umgebung zusammen: Michael Hall Steiner School, Peredur Centre for the Arts, Artemis School, London College of Eurythmy.

Weblinks
 Emerson College

 Agriculture

Einzelnachweise

Bildungseinrichtung der Erwachsenenbildung
Bildungseinrichtung in England
Anthroposophie
Gegründet 1962
Organisation (Wealden)


text:
Robert Douglas Whistle (born April 30, 1961) is a Canadian former professional ice hockey defenceman who played for the New York Rangers and St. Louis Blues of the National Hockey League (NHL).

Playing career
Whistle was signed as a free agent by the New York Rangers on August 13, 1985. He played 32 games for the Rangers before getting traded to St. Louis for Tony McKegney and Bruce Bell. After playing 19 games for the Blues, he was traded to the Washington Capitals. However, he played for their farm club the whole season, and he retired at the end of that season.

Career statistics

See also
List of New York Rangers players
List of St. Louis Blues players

External links

1961 births
Baltimore Skipjacks players
Canadian ice hockey defencemen
Ice hockey people from Ontario
Sportspeople from Thunder Bay
Kitchener Rangers players
Living people
New Haven Nighthawks players
New York Rangers players
Peoria Rivermen (AHL) players
St. Louis Blues players
Undrafted National Hockey League players


text:
Chaetodon fasciatus est une espèce de poissons appartenant à la famille des Chaetodontidae.

Répartition
Cette espèce est endémique de la mer Rouge.

Liens externes

Perciformes (nom scientifique)
Chaetodontidae
Faune endémique de la mer Rouge


text:
was a Japanese Early Modern literata (bunjin). Best known for her haiku poetry, she also wrote verse in Chinese, and was accomplished in the tea ceremony, koto, and ink painting.

Biography
She was born in the village of Tasuki, Toyoura District, Nagato Province (in modern Hôhoku, Yamaguchi Prefecture). Her mother was named Taka; her father was Tagami Yoshinaga, a doctor. Her birth name was Michi. In 1768, because her father inherited the position of head of household, she moved with her family to Innaichô, Chôfu, Shimonoseki. Her father became a retainer of the Chôfu domain, and changed his name to Honjô Ryôsa.  In the same year, when she was 16 years old, she married Murata Rinosuke, who came from a farming family in her village. However, Rinosuke died in 1776. They had no children. As a result, when she was 24, she returned to her natal household and was reinstated in her natal family registry.

She began to study haikai first as a disciple of Chôfu haikai poet Goseian Shizan, receiving from him the poetic name Kikusha (originally written 菊車 but later changed to 菊舎). In 1781 [Tenmei 1], at the age of 29, she decided to retrace the journeys of Matsuo Bashô (1644-1694) and Jôdo Shinshû sect founder Shinran (1173-1263). After setting out from Chôfu, she first visited Yahata Hitomaru Shrine in the Ôtsu district (modern Yuya, Nagato, Yamaguchi Prefecture) to pray for artistic prowess. She took the tonsure at Seikôji, a Jôdo Shinshû temple in Hagi with ties to Hongan-ji, receiving the Buddhist name Myôi 妙意; she then began a solitary journey to deepen her understanding of haikai poetry.

Kikusha then traveled to Kyoto and Osaka, and thence to Mino Province (modern Gifu Prefecture) where she visited Mino School haikai master Chôboen Sankyô and became his disciple. Afterwards, following the course of Bashô's Oku no hosomichi (Narrow road to the interior, Narrow road to the north) journey in reverse, she traveled through the regions of Hokuriku, Shinano, and Michinoku until she reached Edo (modern Tokyo). She remained there for four years, finally concluding her trip by returning to Chôfu in 1784 (Tenmei 4). Afterwards, Kikusha continued to travel frequently to places as distant as Kyûshû, becoming one of the Edo period's most celebrated female travelers. Her reputation initially rested on her haikai poetry, but afterwards she extended her reach into other artistic fields, including calligraphy, painting, the seven-string koto, tea ceremony, waka poetry, and kanshi.

References

Oka Masako. Tagami Kikusha kushû. Shimonoseki: Kikusha Kenshôkai, 2013. (Japanese)
Ueda, Makoto. Far Beyond the Field: Haiku by Japanese Women. New York: Columbia University Press, 2003.   (English)
Ueno Sachiko, ed. Tagami Kikusha zenshū. Osaka: Izumi Shoin, 2000.  (Japanese)

External links
菊舎顕彰会ホームページ (Kikusha Commemoration Society) (in Japanese)
菊舎の里 (Kikusha's Hometown) (in Japanese)

1753 births
1826 deaths
Japanese women poets
People from Shimonoseki
History of Jōdo Shinshū
Japanese Buddhist nuns
18th-century Buddhist nuns
19th-century Buddhist nuns


text:
Le qualificazioni del doppio femminile del Torneo di Wimbledon 2015 sono state un torneo di tennis preliminare per accedere alla fase finale della manifestazione. I vincitori dell'ultimo turno sono entrati di diritto nel tabellone principale. In caso di ritiro di uno o più giocatori aventi diritto a questi sono subentrati i lucky loser, ossia i giocatori che hanno perso nell'ultimo turno ma che avevano una classifica più alta rispetto agli altri partecipanti che avevano comunque perso nel turno finale.

Teste di serie

  Oksana Kalašnikova /  Laura Siegemund (primo turno)
  Johanna Larsson /  Petra Martić (qualificate)
  Chan Chin-wei /  Nicole Melichar (ultimo turno)
  Magda Linette /  Mandy Minella (qualificate)

<li>  Han Xinyun /  Junri Namigata (primo turno)
<li>  Wang Yafan /  Zhang Kailin (qualificate)
<li>  Barbora Krejčíková /  Shahar Peer (primo turno)
<li>  Julija Bejhel'zymer /  Anna Tatišvili (primo turno)

Qualificati

  Elizaveta Kuličkova /  Evgenija Rodina
  Johanna Larsson /  Petra Martić

<li>  Wang Yafan /  Zhang Kailin
<li>  Magda Linette /  Mandy Minella

Tabellone qualificazioni

Sezione 1

Sezione 2

Sezione 3

Sezione 4

Collegamenti esterni

Torneo di Wimbledon 2015
WTA Tour 2015


text:
, née le  dans la préfecture d'Aichi au Japon, est une pratiquante japonaise d'arts martiaux mixtes (MMA).

Carrière en MMA

Palmarès en arts martiaux mixtes

Notes et références

Liens externes

Naissance en novembre 1980
Naissance dans la préfecture d'Aichi
Pratiquante japonaise d'arts martiaux mixtes


text:
In the field of international relations, the Three Worlds Theory () by Mao Zedong proposed to the visiting Algerian President Houari Boumédiène in February 1974 that the international system operated as three contradictory politico-economic worlds. On April 10, 1974, at the 6th Special Session United Nations General Assembly, Vice-Premier Deng Xiaoping applied the Three Worlds Theory during the New International Economic Order presentations about the problems of raw materials and development, to explain the PRC's economic co-operation with non-communist countries.

The First World comprises the United States and the Soviet Union, the superpower countries. The Second World comprises Japan, Canada, Europe and the other countries of the global North. The Third World comprises China, India, the countries of Africa, Latin America, and continental Asia.

As political science, the Three Worlds Theory is a Maoist interpretation and geopolitical reformulation of international relations, which is different from the Three-World Model, created by the demographer Alfred Sauvy in which the First World comprises the United States, the United Kingdom, and their allies; the Second World comprises the Soviet Union, the People's Republic of China, and their allies; and the Third World comprises the economically underdeveloped countries, including the 120 countries of the Non-Aligned Movement (NAM).

Criticism
In the 1970s, the Party of Labour of Albania led by Enver Hoxha began to openly criticize the Three Worlds Theory, describing it as anti-Leninist and a chauvinist theory. These criticisms were elaborated upon at length in works by Enver Hoxha, including The Theory and Practice of the Revolution and , and were made also published in the newspaper of the Party of Labour of Albania, Zëri i Popullit. The publication of these works and the now active criticism of the Three Worlds Theory in Albanian media played a hand in the growing ideological divide between Albania and China that would ultimately culminate in Albania denouncing the People's Republic of China and Maoism as revisionist.

See also
Africa–China relations
World-systems theory
Third-Worldism
Third World socialism
Maoism–Third Worldism
First World
Second World
Third World
Fourth World
Developed country
Developing country
Anti-revisionism

References

External links
 On the Question of the Differentiation of the Three Worlds
 Communist Party of China – The letter in 25 points
 Renmin Ribao on the Three Worlds Theory
 Speech by Deng Xiaoping at the Special Session of the U.N. General Assembly
 Enver Hoxha: Imperialism and the Revolution – Part Two
 Communist Party of Peru on the three worlds
 Communist Party of Turkey/Marxist-Leninist on the three worlds
 Red Army Fraction: statement made on November 1972

Ideology of the Chinese Communist Party
Maoism
Country classifications
Imperialism studies


text:
Падерино — деревня в Торжокском районе Тверской области России. Входит в состав сельского поселения Страшевичское.

История
В 1965 г. Указом Президиума ВС РСФСР деревня Еруны переименована в честь Якова Николаевича Падерина и стала называться Падерино.

Население

Примечания

Населённые пункты Торжокского района


text:
Chave — objecto que faz funcionar uma fechadura

Ciências e tecnologia
Chave (arquitetura) — aduela central de um arco ou abóbada.
Chave (biologia) — descrição que auxilia a identificação de seres vivos
Chave (computação) — identificador que permite localizar informações em repositórios de dados
Chave (criptografia) — pedaço de informação, geralmente secreto, usado para personalizar cifras
Interruptor — também chamado de "chave" no estudo da elétrica/eletrônica

Música
Chave (instrumento musical) — mecanismo que abre e fecha orifícios, permitindo controlar o som em instrumentos musicais
A Chave (álbum) — da cantora Pâmela
A Chave (banda) — grupo musical brasileiro

Outros usos
Chave (Arouca) — freguesia portuguesa
Chave (ferramenta) — tipo de ferramenta
Chave (pontuação) — símbolo ortográfico
The Skeleton Key — filme com Kate Hudson e Gena Rowlands exibido em Portugal como "A Chave"


text:
Blanka Lancia d'Agliano (také Bianca, Beatrice a Blanche) byla italská šlechtična, která byla milenkou a pozdější manželkou císaře Fridricha II., ačkoliv manželství uzavřené na její smrtelné posteli bylo považováno za nekanonické.

Rodina
Blanka se narodila mezi lety 1200/1210 v italském Agliano Terme jako členka rodiny Lancia (Lanza) z Piedmontu. Neexistují zdroje, které by s určitostí prokázaly, kdo byli její rodiče, ale historici nabízejí tři teorie:
 byla vnučkou Manfreda I. Lancii, dcera jeho dcery (možná pojmenované Blanka/Bianca) se synem Guglielma di Moncucco a Beldy di Agliano
 byla vnučkou Manfreda I. Lancii, dcera jeho syna Bonifacia di Agliano a Beatrice z Candie
 byla vnučkou Manfreda I. Lancii, dcera jeho syna Manfreda II., zřejmě z manželství s ženou jménem Blanka z rodu Maletta

Vztah s Fridrichem II.
Blanka se seznámila s Fridrichem II. (tehdy ženatým s Jolandou Jeruzalémskou) v roce 1225 v Aglianu. Od té doby zřejmě trval jejich poměr, který byl rozhodně ku prospěchu politickým zájmům rodu Lancia, jejímž členům Fridrich udělil různé posty. Někteří historici tvrdí, že Blanka byla jedinou láskou Fridrichova života, jiní to považují za přehnané tvrzení. Vztah s Blankou byl nicméně nejdelší císařovou milostnou aférou. Porodila mu tři děti:

 Konstancie (1230–1307) ∞ 1241 Jan III. Dukas Vatatzés
 Manfréd (1231/1232–1266)
 ∞ 1247 Beatrix Savojská
 ∞ 1257/1258 Helena Angelina Doukaina
 Violanta (1233–po 1264) ∞ 1245/1246 Richard z Caserty

Kroniky Salimbena z Parmy i Matouše Pařížského tvrdí, že mezi Fridrichem a Blankou proběhla "confirmatio matrimonii in articulo mortis" ("manželská ceremonie ve chvíli smrti"). Blanka před svou smrtí zjevně chtěla spasit svou duši a ochránit budoucnost svých dětí. Není jisté, kdy přesně Blanka zemřela, stalo se tak po roce 1233.

Reference

Externí odkazy

 Natale Ferro, "Chi fu Bianca Lancia di Agliano", in _Bianca Lancia d'Agliano, fra il Piemonte e il regno di Sicilia: Atti del convegno (Asti-Agliano, 28-29 aprile 1990)_, edited by Renato Bordone, Ricerche di storia locale 4 (Alessandria, 1992) pp 55–80. (italsky)
 "Monumenta Germaniae Historica"

Italští šlechtici
Manželky panovníků Svaté říše římské
Úmrtí ve 13. století
Ženy
Údržba:Články s neúplným infoboxem panovnice
Milenky německých panovníků


text:
Margaret Wilson (c. 1667 – 11 May 1685) was a young Scottish Covenanter from Wigtown in Scotland who was executed by drowning for refusing to swear an oath declaring James VII of Scotland (James II of England) as head of the church. She died along with Margaret McLachlan. The two Margarets were known as the Wigtown Martyrs. Wilson became the more famous of the two because of her youth. As a teenager, her faith unto death became celebrated as part of the martyrology of Presbyterian churches.

Background and arrest

The Covenanter movement to maintain the reforms of the Scottish Reformation came to the fore with signing of the National Covenant of 1638 in opposition to royal control of the church, promoting Presbyterianism as a form of church government instead of an Episcopal polity governed by bishops appointed by the Crown. The dispute led to the Wars of the Three Kingdoms and the overthrow of the monarchy. With the Restoration of the monarchy in 1660 the Covenants were declared treasonable and Episcopacy was restored. Particularly in the south-west of Scotland, ministers refused to submit. Barred from their churches, they held open air field assemblies called conventicles which the authorities suppressed using military force.

Margaret Wilson was born at Glenvernoch, a farm near Newton Stewart in Wigtownshire. Her parents were dutiful Episcopalians, but her older brothers were Covenanters. By 1684 Covenanters were hiding from the authorities in the hills, and increasingly draconian action had ended the large conventicles. There were still small gatherings held indoors, but now failure to take a test of allegiance to the king, which required renouncing the Covenant, met with the death penalty, as did even attending a conventicle or harbouring Covenanters. Despite the risks, Margaret began attending conventicles with her younger brother Thomas, possibly beginning when there was an opportunity at a local conventicle to see the charismatic James Renwick who had newly become leader of the more extreme Covenanters known as the Cameronians. On occasion they also took along their young sister Agnes.

In February 1685 the sixteen-year-old Thomas Wilson left to join other Covenanters in the hills. The girls went on a secret visit to Wigtown to visit friends, including an elderly widow Margaret McLachlan (there are various spellings of her second name). The young sisters Margaret and Agnes were taken prisoner, possibly after declining to drink the King's health, and put into the "thieves' hole". They refused to take the Abjuration Oath renouncing the Covenant. On the following Sunday Margaret McLachlan was arrested, and also put into the "thieves' hole" with the Wilson girls, along with a servant woman. They were taken before the  "local assizes"  of the Government Commissioners for Wigtownshire.

On 13 April 1685 they were indicted as being guilty of the Rebellion of Bothwell Bridge, Aird's Moss, 20 Field Conventicles and 20 House Conventicles. The Assizes session took place and a guilty verdict was brought.  The three main protagonists were found guilty on all charges, and sentenced to be "tied to palisades fixed in the sand, within the floodmark of the sea, and there to stand till the flood o'erflowed them".

Privy Council of Scotland
The father of the girls, Gilbert Wilson, went to Edinburgh and made a plea to the Privy Council of Scotland for clemency for all three, presenting a petition which claimed that Margaret McLachlan had recanted. Agnes was granted freedom on a bond of 100 Pounds Scots, and "reprieves were written out for the two Margarets with a date of 30 April 1685".

Reprieve and execution

A reprieve was granted for Margaret Wilson and Margaret McLachlan. It stated, "The Lords of his Majesties Privy Council doe hereby reprove the execution of the sentence of death pronounced by the Justices against Margret Wilson and Margret Lauchlison until the ..... day of ..... and discharges the magistrats of Edinburgh for putting of the said sentence to execution against them until the forsaid day; and recommends the saids Margret Wilson and Margret Lauchlison to the "Lords Secretaries of State" to interpose with his most sacred Majestie for his Royall remission to them."

Urging that Margaret Wilson and Margaret McLachlan were officially reprieved by the Privy Council of Scotland, Mark Napier insisted that its agents should not have dared flout the Council's decree.  Grierson of Lag, brother-in-law of Queensberry, nevertheless chose to do so.  G. F. Crosbie writes that "over-zeal was no crime in 1685 - the year when Lag received his baronetcy in the pitiless James's coronation honour's list."

On 11 May 1685, 11 days after the signing of the reprieve, Margaret Wilson and Margaret McLachlan were chained to stakes on the Solway Firth.  At the last moment, choking on the salt water, Margaret Wilson was allowed to offer a prayer for the King, which she did, but she continued to refuse to abjure the covenant. This was not good enough for her accusers, and she was forcibly thrust beneath the waves. It is said that, as the tide rose, she defiantly quoted from the psalms and the epistles and sang until she drowned. Robert Wodrow later wrote that the killers should have been prosecuted for ignoring the reprieve.

About 18 years of age at the time of her death, Margaret Wilson was buried, together with her friend Margaret McLachlan, in the churchyard of Wigtown.

Witness statements

Twenty years after the date of the execution, Kirkinner and Penninghame Kirk Session prepared two accounts that drew on stories collected from individuals who claimed to have witnessed the events: McLachlan's daughter's own account about the drowning of her mother was employed, and the records of the Penninghame Kirk Session included a statement referring to Wilson's brother Thomas, that he "lives to certifie the truth of these things, with many others who knew them too weel."

The story of the Wigtown Martyrs was among those collected by Robert Wodrow and published in his History of the Sufferings of the Church of Scotland from the Restoration to the Revolution. The Church of Scotland synod had decided in the year of the attempted Jacobite invasion, 1708, to collect accounts of persecution under the Stuart monarchs, and commissioned Wodrow to take on the research. He wrote that Thomas Wilson "lives now in his father's room, and is ready to attest all I am writing."   The account was published in 1721, and had a considerable effect on public perception despite being attacked by royalists and supporters of the Scottish Episcopal Church.

Scottish lawyer and historian Mark Napier in his three-volume Memorials of Graham of Claverhouse, Viscount Dundee, 1859–62, included letters of Claverhouse and other documents not previously in print. Its publication led to a small storm of controversy about the supposed drowning of the "Wigtown Martyrs". Napier raised doubts as to whether the executions as depicted ever took place, and critiqued the writings of Robert Wodrow and his defenders. Napier replied in detail to his objectors in the Case for the Crown in re the Wigtown Martyrs proved to be Myths versus Wodrow and Lord Macaulay, Patrick the Pedlar and Principal Tulloch, 1863; and once more in History Rescued, in Reply to History Vindicated (by the Rev. Archibald Stewart), 1870.

Art and literature

The death of Margaret Wilson was depicted in 1862 by the Pre-Raphaelite artist John Everett Millais in an illustration (shown above) for the magazine Once A Week. The magazine also reproduced the verses describing her death which are inscribed on her grave in Wigtown.

The story of Wilson's death is discussed in Josephine Tey's 1951 novel The Daughter of Time, in which a modern detective criticises versions of historical events created to serve political agendas. Following Mark Napier, Tey portrays the death of Wilson as a myth, referring to the existence of the reprieve, held by the Scottish Privy Council "to this day". She claims that "the original collector of the material, canvassing the Wigtown district only forty years after the supposed martyrdom and at the height of the Presbyterian triumph, complains that 'many deny that this happened'; and couldn't find any eyewitnesses at all". In fact, Robert Wodrow, the original collector of the material published in The History and Sufferings of the Church 36 years after the event, wrote that "our jacobites have the impudence, some of them to deny, and others to extenuate this matter of fact which can be fully evinced by many living witnesses." Kirk Session records written out twenty years after the events provide detailed accounts compiled from the narratives of individuals who claimed to have witnessed the events. A Victorian statue of Margaret Wilson's martyrdom is on display at Knox College in the University of Toronto, Canada.

See also
Barbara Gilmour - fellow Scottish Covenanter.

External links

 The Two Margarets
 The Two Margarets: The Solway Martyrs (Excerpt from Trial and Triumph: Stories from Church History)
 Video and narration of Cruel Lagg and the Wigtown Martyrs

References

1685 deaths
Covenanters
Executed Scottish women
People executed by drowning
Year of birth missing
17th-century Scottish people
17th-century executions by Scotland
People from Wigtown
Protestant martyrs of Scotland
17th-century Protestant martyrs
Scottish evangelicals


text:
Il manutergio o anche asciugatoio (in latino manutergium o estersorium) è un oggetto liturgico in uso nelle chiese cattolica e ortodossa.

Descrizione

Consiste in un asciugamani bianco  di forma rettangolare, generalmente realizzato in lino.

Le dimensioni possono variare: in sacrestia o nei locali attigui viene usato un manutergio di grandi dimensioni, in modo da permettere al sacerdote l'abluzione delle mani prima di vestirsi per la celebrazione della Messa; per l'offertorio è invece raccomandato un manutergio di dimensioni minori, che non deve essere portato sul calice nel percorso di andata e ritorno dall'altare. Un manutergio più grande si utilizza invece per l'offerta dei pani consacrati dal vescovo.

Utilizzo
Il manutergio viene utilizzato dal celebrante principale della Messa cattolica per asciugare le mani dopo l'abluzione rituale ("Lavanda delle mani") all'Offertorio, nonché prima dell'inizio della liturgia eucaristica. Non va confuso con il purificatorio.

Note

Bibliografia
 Thesaurus del corredo ecclesiastico di culto cattolico, , URL consultata il 23/11/2008

Voci correlate
 Purificatoio
 Messa

Collegamenti esterni

Oggetti liturgici cristiani
Oggetti liturgici cattolici


text:
Adalbert Stifter (ur. 23 października 1805 w Horní Planá, zm. 28 stycznia 1868 w Linzu) – pisarz austriacki, uznawany dziś za klasyka literatury austriackiej, malarz, jeden z bardziej znaczących twórców okresu biedermeierowskiego.

Życiorys

Urodził się 23 października 1805 w miejscowości Horní Planá w Czechach, jako syn włókniarza. Studiował prawo, matematykę i nauki przyrodnicze. Utrzymywał się z udzielania lekcji dzieciom arystokratów, pracował m.in. dla Metternicha. Utrzymywał ożywione kontakty z czołowymi pisarzami swej epoki: Grillparzerem, Lenauem. Od 1848 mieszkał w Linzu i pracował w szkolnictwie.

Stifter jest autorem wielu opowiadań, wydawanych w czasopismach, a następnie publikowanych w tomach Studien (Studia, 1844-1850), Die Mappe meines Großvaters (Teczka mego pradziadka, 1841-1848) oraz Bunte Steine (Kolorowe kamienie, 1853). Napisał także dwie powieści, pt. Nachsommer (Późne lato, 1853) i Witiko (1867). Dzieła Stiftera w dużym stopniu wpłynęły na kształt dziewiętnastowiecznej literatury austriackiej. Stifter uważany jest za czołowego reprezentanta tzw. literatury biedermeierowskiej.

Linki zewnętrzne
 Strona poświęcona życiu i twórczości Adalberta Stiftera

Austriaccy pisarze
Pisarze niemieckojęzyczni
Posłowie do Parlamentu frankfurckiego
Urodzeni w 1805
Zmarli w 1868
Niemcy sudeccy
Austriaccy malarze


text:
Dittisham – wieś w Anglii, w hrabstwie Devon, w dystrykcie South Hams. Leży 38 km na południe od miasta Exeter i 274 km na południowy zachód od Londynu. Miejscowość liczy 424 mieszkańców.

Przypisy

Wsie w hrabstwie Devon


text:
PGML (Precision Graphics Markup Language, в вольном переводе на русский — «язык разметки прецизионной графики» ) — основанный на XML язык разметки, служащий для описания векторной графики на веб-странице (диаграмм, отдельных элементов интерфейса) в виде текста в формате XML, использует модель построения изображения, схожую с PDF и PostScript. Был представлен W3C консорциуму компаниями Adobe Systems, IBM, Netscape Communications и Sun Microsystems в 1998 году, однако не был принят, как рекомендованный. Почти одновременно компания Microsoft подала к рассмотрению свой проект VML, через год был разработан более совершенный язык SVG, основанный на идее двух технологий. SVG получил рекомендацию W3C и стал основным форматом для описания векторной графики на веб-странице.

С момента выхода в свет, язык не развивался, был вытеснен технологиями SVG и VML. В настоящий момент PGML почти не имеет сферы применения и поддерживающего формат программного обеспечения (лишь программа ArgoUML позволяет выполнять экспорт в PGML) .

Ссылки
 Запись о PGML на сайте WC3

XML
Графические форматы
Векторная графика


text:
Carriera
Inizia a giocare nella formazione dilettante UNIS Vogošća mostrando talento precoce che lo porta nella NK Bosna Visoko per una stagione. Passa quindi al FK Željezničar, che lo vuole insistentemente, giocandovi oltre 100 partite. Fa parte della generazione talentuosa che porta la suddetta formazione alle semifinali della Coppa UEFA 1984-1985.

Nello stesso anno il ventiduenne Haris debutta nella nazionale jugoslava, in cui presenzierà in totale 15 volte segnandovi 4 gol e partecipando anche alle qualificazioni dei mondiali 1990, in cui viene notato il suo gol da 25 metri al portiere inglese Shilton sul campo di Wembley in una partita amichevole Inghilterra-Jugoslavia, dove era partito da centrocampo dribblando tre giocatori avversari.

Nel 1987 passa alla  ma dopo solo un anno viene acquistato dal , rimanendovi 3 stagioni, con uno score di 19 gol in 87 presenze. Detiene ancora oggi il gol più veloce mai segnato in un campionato italiano di Serie B, 9 secondi nella partita Torino-Ancona.

Nell'ottobre 1991 passa quindi al , dove gioca fino al 1995 insieme ad alcuni noti giocatori del calcio italiano, Di Matteo, Sesa e Milton. Come ultimo passaggio calcistico semi-professionista lo vediamo al FC Baden. Dal 1996 al 1998 gioca nella squadra svizzera di C1 Freienbach nel Cantone Svitto dove termina la sua carriera.

Dopo il ritiro
Tra il 1999 e il 2000 gioca alcune partite per amicizia nella squadra dilettantistica di quarta lega del Milan Club Zurigo. Oggi gioca nei veterani del AC Palermo nel campo sportivo Juchof 2 alle porte di Zurigo, dove insegna anche calcio ai giovani talenti.

Vive a Zurigo in Svizzera.

Statistiche

Cronologia presenze e reti in nazionale

Palmarès

Club

Torino: 1989-1990

Collegamenti esterni

Calciatori bosniaci
Calciatori della Nazionale jugoslava


text:
Myersina är ett släkte av fiskar. Myersina ingår i familjen smörbultsfiskar.

Kladogram enligt Catalogue of Life:

Källor

Externa länkar

Smörbultsfiskar
Myersina


text:
Asymbolus vincenti är en hajart som först beskrevs av Zietz 1908.  Asymbolus vincenti ingår i släktet Asymbolus och familjen rödhajar. IUCN kategoriserar arten globalt som livskraftig. Inga underarter finns listade.

Bildgalleri

Källor

Externa länkar

Rödhajar
vincenti


text:
Ramaria flavescens (Jacob Christian Schäffer, 1774 ex Ron Petersen, 1974) din încrengătura Basidiomycota în familia Gomphaceae și de genul Ramaria, este o ciupercă comestibilă pe alocuri destul de răspândită care coabitează. O denumire populară nu este cunoscută. În România, Basarabia și Bucovina de Nord se dezvoltă de la câmpie la munte, pe sol calcaros, în grupuri, adesea în cercuri de vrăjitoare, în păduri de foioase și în cele mixte, cu predilecție sub fagi. Unii autori pretind că ar trăii în regiunile montane și în păduri de conifere pe lângă molizi și pini. Timpul apariției este între (aprilie) mai și octombrie.

Taxonomie

Numele binomial Clavaria flavescens a fost determinat de cunoscutul om de știință german Jacob Christian Schäffer în volumul 4 al marii sale opere Fungorum qui in Bavaria et Palatinatu circa Ratisbonam nascuntur icones, nativis coloribus expressae din 1774.

Până în 1974, când micologul american Ron Petersen a dovedit independența speciei,  transferând-o corect la genul Ramaria sub păstrarea epitetului (de verificat în volumul 61 al jurnalului de botanică American Journal of Botany), specia fusese alocată soiurilor Ramaria aurea respectiv Ramaria formosa, datorită marii asemănări. Taxonul lui Petersen este numele curent valabil (2021).

Variația Ramaria flavescens var. suaveolens, descrisă de micologii italieni Paolo Franchi și Mauro Marchetti în volumul 59 al jurnalului micologic Rivista Di Micologia din 2017 și editată de renumita Associazione Micologica Bresadola este acceptată sinonim.

Alte încercări de redenumire nu au fost făcute.

Epitetul este derivat din cuvântul latin latin (=îngălbenind, decolorat), datorită culorii ciupercii pe exterior.

Descriere

 Corpul fructifer:  are o înălțime de până la 16 cm și un diametru de 12-20 cm, atingând uneori un diametru de 25cm. Se împarte dintr-un cocean cărnos, în numeroase ramificații verticale și cilindrice cu excrescențe spinoase, cărnoase, moi și fragile, umede, clar marmorate, groase de 1,5cm la bază și subțiate treptat în sus, fiind aproape mereu bifurcate spre vârfurile preponderent scurte. Coloritul galben atât timp cât ciuperca este tânără schimbă apoi peste galben-portocaliu într-un roșiatic de caise cu nuanțe de roșu de somon, vârfurile rămânând ceva mai deschise.
 Piciorul:  cu o lungime de 2-5cm și o grosime de până la 5cm și țuguiat spre bază este foarte robust și cărnos,  fiind albicios în partea inferioară, iar în cea superioară.
 Carnea: este albicioasă, apos-marmorată, fiind destul de moale și fragilă. Mirosul este plăcut aromatic-acrișor, și de ciuperci, gustul fiind în tinerețea buretelui blând, dar devine cu avansarea în vârstă din ce în ce mai amar, începând în vârfuri.
 Caracteristici microscopice: are spori întins fusiformi până sub-cilindrici, adesea cu o depresie hilară, cianofili și pereți aspri cu ornamentații  verucoase, puternic bombate, parțial aproximativ îndreptate de-a lungul, cu o mărime de (9,4) 11,5 (13)- (3,7) 4,2 x 5,5 microni. Pulberea lor este de colorit ocru-gălbui. Basidiile clavate cu 4 sterigme și o clemă bazală fiecare măsoară 60–80 x 8–10 microni. Hifele cu un diametru de până la 20 µm sunt netede până fin aspre, hialine (translucide) cu pereți subțiri (0,5-0,8 µm) și tranziții de septuri în formă de ampulă. Trama ramurilor prezintă multe cleme ușor de găsit. Celulele finale lăptos-tulbure sunt clavate până în formă de ampulă. Hifele hialine până lăptos-gălbuie în rizomorfe cu pereți de 1,5 μm au un diametru de 4 µm în exterior, sunt presărate cu cristale polimorfe, măsurând în interior până la 6 µm. Miceliul bazal cu numai puține fibule nu este gelificat. Toate septurile intermediare nu poartă cleme.
 Reacții chimice: nu sunt cunoscute.

Confuzii
Chiar și specialiști au probleme cu diferențierea ciupercii cu alte specii comestibile,  necomestibile sau otrăvitoare ale acestui gen și poate fi astfel ușor confundată cu de exemplu: Ramaria abietina (necomestibilă) Ramaria aurantiosiccescens (E. Schild, 1979), Ramaria aurea (comestibilă) Ramaria botrytis (comestibilă),  Ramaria eumorpha (necomestibilă), Ramaria fennica (necomestibilă), Ramaria flaccida (necomestibilă), Ramaria flava (comestibilă), Ramaria flavobrunnescens (comestibilă), Ramaria formosa (otrăvitoare), Ramaria gracilis (comestibilă), Ramaria largentii (comestibilă), Ramaria obtusissima (comestibilă, numai puțin gustoasă), Ramaria ochroclora (comestibilitate nesigură), Ramaria pallida (otrăvitoare), Ramaria rufescens (comestibilă) Ramaria stricta (necomestibilă), Ramaria testaceoflava (necomestibilă) sau chiar și cu Sparassis crispa (comestibilä) în stadiu tânăr.

Specii asemănătoare în imagini

Valorificare
Mai întâi trebuie constatat încă odată că Ramaria flavescens poate fi confundată extrem de ușor cu alte specii ale genului, astfel și cu destul de toxicul meloșel.

Jurnalul micologic Der Tintling declară specia necomestibilă, dar marea majoritate a micologilor ca de exemplu Josef Breitenbach, Bruno Cetto, Rose Marie Dähncke, Ewald Gerhard, Walter Jülich sau Fred Kränzlin o țin comestibilă. Singur Hans E. Laux precum unele pagini din internet o văd slab otrăvitoare, provocând  probleme gastrointestinale la persoane sensibile, fără însă a comunica resursele. Analize privind toxicitatea buretelui nu au fost găsite.

Se recomandă strict de a folosii mereu bureți tineri ai acestui soi care încă nu au nicio urmă de amărăciune. De asemenea, mai întâi ei trebuie, după îndepărtarea vârfurilor ramificațiilor, să fie blanșați, înainte dea fi preparați ulterior. Specia se potrivește ca adăugare la mâncăruri de ciuperci cu zbârciogi și crețuște sau cu praz dar și cu creier de porc sau vițel. Împreună cu alte ciuperci se folosește și pentru sosuri de vânat, mai departe ea poate fi conservată sub formă de murătură, (atât în combinație cu legume cât și ca atare) sau ca toți bureții în ulei sau oțet.

Note

Bibliografie
 Bruno Cetto: "I funghi dal vero", vol. 1-7, Editura Arte Grafiche Saturnia, Trento 1976-1993 (pentru cercetarea în total)
 Josef Breitenbach, Fred Kränzlin: "Pilze der Schweiz", vol. 4, partea a 2-a "Blätterpilze", Editura Mykologia, Lucerna 1995, ISBN  3-85604-040-4
 Rose Marie Dähncke: "1200 Pilze in Farbfotos", Editura AT Verlag, Aarau 2004, ISBN 3-8289-1619-8
 Ewald Gerhard: "Der große BLV Pilzführer" (cu 1200 de specii descrise și 1000 fotografii), Editura BLV Buchverlag GmbH & Co. KG, ediția a 9-a, München 2018, ISBN 978-3-8354-1839-4
 Walter Jülich: "Kleine Kryptogamenflora II - Die Nichtblätterpilze, Gallertpilze und Bauchpilze", vol. II b / 2, Editura Fischer Verlag, Stuttgart – New York 1984, ISBN 978-3-43720-282-7
 German Josef Krieglsteiner, Andreas Gminder, Wulfard Winterhoff: "Allgemeiner Teil: Ständerpilze: Leisten-, Keulen-, Korallen- und Stoppelpilze, Bauchpilze, Röhrlings- und Täublingsartige", în: G. J. Krieglsteiner (ed.): "Die Großpilze Baden-Württemberg", vol. 2, Editura Eugen Ulmer, Stuttgart 2000, p. 403, ISBN 3-8001-3531-0

Legături externe

 Ramaria flavescens, film în limba croată
 Ramaria flavescens, mai multe imagini

Ramaria
Micoriză
Ciuperci comestibile
1774 în știință


text:
The 2008 Connecticut Democratic presidential primary took place on Super Tuesday, February 5, 2008, with 48 delegates at stake. The winner in each of Connecticut's five congressional districts was awarded all of that district's delegates, totaling 31. Another 17 delegates were awarded to the statewide winner, Barack Obama. The 48 delegates represented Connecticut at the Democratic National Convention in Denver, Colorado. Twelve other unpledged delegates, known as superdelegates, also attended the convention and cast their votes as well.

Connecticut held a closed primary, meaning only registered Democrats could vote.

Campaign
The Connecticut Legislature voted to move Connecticut's presidential primaries to February 5 in order to increase the state's stature in the presidential nominating process, as many other states also did for the primaries of both parties. Largely due to a close Democratic race, the legislature's dream came true, as both Hillary Clinton and Barack Obama devoted much attention in the state through television advertising, and even campaigned in the state the day before the primary:
Clinton campaigned in New Haven, conducting a round-table discussion at Yale University. She had campaigned in Hartford one week earlier.
Barack Obama held a huge rally at the XL Center (formerly the Hartford Civic Center) in Hartford, attracting over 16,000 people.

Going into Super Tuesday, the state was viewed as a toss-up and was seen as an important bellwether for the overall race on Super Tuesday. The predictions were right as the results gave Obama a narrow victory over Clinton; the second-closest race on Super Tuesday (only in Missouri was the race closer). Connecticut was considered an upset by the media and the Clinton campaign due to Connecticut's close proximity to Clinton's home state of New York.

Polling

Up until late January 2008, New York Senator Hillary Clinton seemed clearly favored to win the Connecticut primary, taking a wide lead over her second closest rival, Illinois Senator Barack Obama, in every poll. However, a poll on January 27, 2008, showed a tie between Clinton and Obama. After that, polls showed a close race. Clinton took a 13 point lead over Obama in one poll, but Obama led by 2 and 4 in 2 more polls. The final poll showed Obama leading Clinton with 48% to 46%.

Results

The turnout of almost 355,000 voters shattered the previous record for a primary election in the state, even topping the bitterly contested 2006 Connecticut Democratic U.S. Senate Primary between Joe Lieberman and Ned Lamont.

Analysis
Barack Obama's narrow win in the Connecticut Democratic Primary can be traced to a number of factors. According to the exit polls, 82 percent of voters in the Connecticut Democratic Primary were Caucasian and they narrowly favored Clinton by a margin of 49-48 compared to the 9 percent of African American voters who backed Obama by a margin of 74-24 and the 6 percent of Hispanic/Latino voters who also backed Obama by a margin of 53-43. Obama won all age groups except senior citizens ages 65 and over who narrowly backed Clinton by a margin of 50-47. Obama also won more affluent voters making over $50,000 while Clinton won less affluent voters making less than $50,000. Obama also won higher-educated voters (college graduates 57-42; postgraduate studies 58-41) while less-educated voters backed Clinton (some college or associate degree 53-43; high school graduates 55-41). While registered Democrats narrowly favored Clinton 50-48, Independents largely favored Obama by a margin of 62-32; he also won all ideological groups. Pertaining to religion, Obama won all major denominations except Roman Catholics who backed Clinton with a 59-39 margin – Obama won Protestants 61-36, other Christians 63-33, Jews 61-38, other religions 65-32, and atheists/agnostics 52-47.

While all counties in Connecticut were extremely close, Obama won six of the state's eight counties – Clinton won New London and Windham counties in Eastern Connecticut.

See also
 2008 Connecticut Republican presidential primary
 2008 Democratic Party presidential primaries

References

Connecticut
2008 Connecticut elections
2008
2008 Super Tuesday


text:
La frontera entre Síria i l'Iraq és la frontera de 599 kilòmetres a través d'Al-Jazira i el Desert Siri que separa l'oest de l'Iraq de l'est de Síria. Va des de la línia divisòria entre el trifini Iraq-Síria-Jordània al sud, al Desert Siri, i a la part nord, on hi ha el Kurdistan sirià, el trifini entre ambdós estats i Turquia. Separa de sud a nord les governacions (muhafazat) sirianes d'Homs, Dayr az Zawr i Al Hasakah de les governacions iraquianes d'Al Anbar, Ninawa i Dahuk.

Traçat
Va ser definida en el Tractat anglo-iraquià (1922), extret del que havia estat designat com a  zona A  en els acords de Sykes-Picot de 1916. Era la frontera entre la República de Síria i el Regne de l'Iraq fins a 1958 i des de 1961 la frontera entre la República Àrab de Síria i la República de l'Iraq.

La frontera passa per Al Jazira, començant al trifini amb Turquia al riu Tigris a . La frontera segueix més o menys l'antiga frontera entre els vilayets otomans de Mosul i Diyarbekir. El pas fronterer de Rabia es troba a la carretera Al-Shaddadah-Mosul

La frontera creua l'Eufrates al nord del pas fronterer d'Al-Qa'im entre Abu Kamal a Síria i Al Qa'im a Iraq. Des de l'Eufrates, la frontera retalla la part del desert sirià (l'antic sanjaq de Zor al trifini amb Jordània a . El pas fronterer entre Al Waleed a Iraq i Al Tanf a Síria és a poca distància al nord-est del trifini, i hi ha camps de refugiats palestins a banda i banda, el Camp d'Al-Waleed i el camp d'Al Tanf.

En les guerres en curs a Síria i a l'Iraq, bona part de la frontera va quedar sota el control de l'Estat Islàmic d'Iraq i el Llevant (ISIL) el 2014, encara que la seva part més septentrional roman sota el control dels kurds, formant la frontera entre Rojava i Kurdistan iraquià. El pas fronterer de Semalka és un pontó a través del Tigris establert pel Govern Regional del Kurdistan durant la guerra civil siriana a un km del trifini iraquià-sirià-turc i al nord de Faysh Khabur a l'Iraq.

Referències

Iraq
Siria


text:
Região do Grande ABC
 ABCD (software)
 Associação Beneditense de Cultura e Desporto
 Linha ABCD — termo japonês para os embargos contra o Japão antes da Segunda Guerra Mundial

Desambiguações de siglas


text:
Bandar Ratu is een bestuurslaag in het regentschap Muko-Muko van de provincie Bengkulu, Indonesië. Bandar Ratu telt 2930 inwoners (volkstelling 2010).

Plaats in Bengkulu