title: William H. Poteat

text:
William H. Poteat (19 April 1919 – 17 May 2000) was an American philosopher, scholar, and charismatic professor of philosophy, religion, and culture at the University of North Carolina at Chapel Hill from 1947 to 1957 and at Duke University from 1960 to 1987. During that time he did foundational work in the critique of Modern and Postmodern intellectual culture.  He was instrumental in introducing scientist-philosopher Michael Polanyi and his Post-Critical philosophy to the United States. He was a master of the Socratic Method of teaching and identified himself a "practicing dialectician," skilled through the use of irony in "understanding and elucidating conflicting points of view"  As a Post-Critical philosopher, he encouraged his students and the readers of his books to recover their authentic selves from the confusing, self-alienating abstractions of modern intellectual life.  This task and purpose Poteat came to recognize as profoundly convergent with Michael Polanyi's critique of Modern Critical thought. His teaching and writing also drew upon and combined in new ways the ideas of seminal critics of modern culture such as Pascal, Kierkegaard, Arendt, Wittgenstein (later works), and Merleau-Ponty—whose thinking Poteat came to identify as "Post-Critical" (rather than Postmodern), using a key concept from Michael Polanyi's Personal Knowledge: Towards a Post-Critical Philosophy. His papers are archived at the Yale Divinity School Library.

Biography
William Hardman Poteat was born in Kaifeng, Henan, China on 19 April 1919 to Edwin McNeill Poteat Jr. and Wilda Hardman Poteat, both Baptist missionaries. His father later served as president of Colgate Rochester Crozer Divinity School and twice as minister of Pullen Memorial Baptist Church in Raleigh, North Carolina. His grandfather, Edwin McNeill Poteat Sr., was president of Furman University and in the 1920s his great-uncle, William Louis (Billy) Poteat, had served as president of what is now Wake Forest University. Another great-uncle was Hubert Poteat, a renowned Latin scholar at Wake Forest and an outstanding organist. His great-aunt, Ida Isabella Poteat, for many years headed the Art Department at Meredith College.

William Poteat spent the first ten years of his life in China, where his two younger siblings Elisabeth and Haley were also born, before the family moved to North Carolina where in 1937 he completed his high school education in Raleigh. He attended Oberlin College and was awarded the Bachelor of Arts degree with Phi Beta Kappa honors in 1941. He then attended the Yale Divinity School, where his primary mentor was the Christian theologian H. Richard Niebuhr.

In 1943 he and Marian Kelley were married upon her graduation from Oberlin. He was graduated from Yale in 1944, receiving the Bachelor of Divinity (BD) degree (equivalent to the contemporary Master of Divinity or M.Div.). They had three children, Anne Carlyle, Susan Colquitt, and Edwin McNeill Poteat III.

He and Marian moved to Chapel Hill in the summer of 1944, where he had been hired as general secretary of the Chapel Hill YMCA, then a center for Christian fellowship and a hub of political and intellectual activity for UNC students. He was invited to teach several courses in the UNC Philosophy Department. The popularity of his courses led to his being hired to teach philosophy as a full-time Instructor in 1947, and by 1955 he had risen to the rank of associate professor. He became one of UNC's most popular philosophy teachers, receiving an Outstanding Teacher award in 1955; during the 1956 academic year Carolina students conducted a campaign (unsuccessful) to have him appointed the chancellor of the university.

While enrolled in graduate courses during his studies at Yale, Poteat had become a good friend of Robert Cushman, an aspiring Plato scholar, who was later hired by Duke University to develop a Ph.D. program in Religion. He invited Poteat to enter the new program. Poteat began his coursework in 1947, was appointed a Gurney Harris Kearns Fellow and a Kent Fellow in 1949, and finished his course work in the spring term of 1950.

Poteat completed his Ph.D. at Duke in 1951 after successfully defending his dissertation, "Pascal and Modern Sensibility". He later said that he "was thus well begun by this early essay in becoming a Post-Critical thinker," having thereby established his lifelong intellectual agenda. Though the dissertation was ostensibly about Pascal, it was actually about what Pascal strove to accomplish: to identify, combat, and overcome the self-abstracting, self-alienating, person-occluding tendencies inherent in modern modes of reflection from the Renaissance forward, epitomized in the ideas of Descartes.

In 1955 and again in 1957 Poteat traveled to England to speak at and participate in the Student Christian Movement conferences at Oxford University. During his first trip he traveled to Manchester University for his first meeting with scientist-philosopher Michael Polanyi, beginning a lifelong personal and professional relationship that was to shape much of the course of Poteat's subsequent thinking and research. From Polanyi he received and immediately began reading a typescript of Polanyi's Gifford Lectures (1951–52), which was later revised and published as Personal Knowledge: Towards a Post-critical Philosophy (1958). He had first encountered Polanyi's writing in 1952 through an essay called "The Stability of Beliefs" in the British Journal for the Philosophy of Science, which was incorporated into Personal Knowledge. Poteat reflected on his initial encounter with Polanyi's work as having "accredited and greatly enriched the context within which initially to obey my own intimations."

For three years (1957–1960) he taught at the Episcopal Theological Seminary of the Southwest at Austin, Texas. Having been a professor of philosophy at UNC, he was asked to develop Christianity and Culture courses there, including courses in Philosophical Theology and Christian Criticism. In 1962 he was a visiting research fellow of Merton College at Oxford.

In 1960 Poteat joined the faculty of the Duke University Divinity School as an associate professor of Christianity and culture. Like other members of Duke's Divinity School faculty, he regularly taught graduate courses for the Department of Religion, which were mainly of a philosophical nature. He brought Michael Polanyi's ideas into his teaching via seminars focusing on Polanyi's magnum opus Personal Knowledge, and he arranged for Polanyi himself to deliver the Duke Lectures for Spring Term of 1964, entitled "Man in Thought". Poteat was also a participant in the Polanyi-centered Study Group on Foundations of Cultural Unity in August 1965 and August 1966 at Bowdoin College, organized by Edward Pols, Polanyi, and Marjorie Grene; participants included Elizabeth Sewell, John Silber, Iris Murdoch, and Charles Taylor, among others, led by Polanyi, Grene, and Pols.

In the summer of 1968 he and his colleague, Thomas A. Langford, completed editorial work on Intellect and Hope: Essays in the Thought of Michael Polanyi, published that year by Duke University Press for the Lilly Endowment's Research Program in Christianity and Politics. This book, a festschrift, was one of the first book-length interdisciplinary discussions of Polanyi's philosophical work by major scholars in the U.S. and Europe. Also in 1968, Poteat transferred from the Duke Divinity School to teach full-time in Duke's Department of Religion as Professor of Religion and Comparative Studies.

That same year a group of Poteat's current and former graduate students gathered in a retreat setting at Fort Caswell, South Carolina, to share in the intellectual friendship that they had enjoyed under his mentorship and to ponder some of the many issues he had posed for them to consider. Poteat himself joined the following year, when the group met at a retreat center in the mountains near Dutch Creek Falls, North Carolina. The meetings continued approximately annually under a number of names including "the Poteat Bunch", "La Cosa Nostra della Poteat", and "The Dutch Creek Falls Symposium", concluding in 1975 at a location just outside Chapel Hill. At subsequent gatherings devoted to Poteat's work held by the Polanyi Society, participants concurred that, in contrast to the hypercritical intellectuality typifying modern academic culture, the gatherings exhibited a quality of Post-Critical intellectual life often described and celebrated in Polanyi's writing and underscored by Poteat, namely "conviviality", and that the group exemplified a "convivial order".

During the 1968–69 academic year, Poteat went to Greece (principally Athens) for a sabbatical to study ancient Greek art and culture. Soon after his arrival he happened to encounter the art and subsequently the person of the renowned Greek sculptor Evángelos Moustákas, which occasioned a profound reformation of his thinking and completely disrupted his sabbatical plans. He later characterized this encounter as "an Orphic dismemberment. The intellectual categories upon which I had relied no longer fit. My whole being—my mindbodily being—was riven."

Poteat had long pursued serious study of visual art, drama, and literature, weaving those themes deeply into his teaching. He recognized Moustákas to be an artist whose vibrant roots in Greek culture and mythology seemed completely free of the influence of the Renaissance-Reformation-Enlightenment perspective that he believed had so desiccated Western art. In the spring of 1970 he arranged an exhibition for Moustákas's sculpture and visual art at the Duke University Gallery of Art (8 March to 3 May). The transformation of Poteat's thinking resulting from his encounter with Moustákas and his work culminated in his Polanyian Meditations: In Search of a Post-Critical Logic (1985), its fullest published expression.

In the summer following the Moustákas exhibition, Poteat taught two courses at Stanford University as a visiting professor: "Eroticism, Music, and Madness" and "Religion and Art". The following spring he taught the former course again at the University of Texas at Austin. For three consecutive years in the 1970s he also taught an honors seminar for juniors at UNC-Greensboro. In 1969 Poteat was appointed a member of the National Humanities Faculty. He chaired Duke's Department of Religion from 1972 to 1978.

After his retirement from the Duke faculty in 1987, Poteat continued to supervise a few Ph.D. students and authored two books: A Philosophical Daybook: Post-Critical Investigations (1990) and Recovering the Ground: Critical Exercises in Recollection (1994). In 1993, two former students, James M. Nickell and James W. Stines, edited and provided an introduction to a collection of twenty-three of Poteat's essays, most published between 1953 and 1981, entitled The Primacy of Persons and the Language of Culture. From 1994 to 1999 his wife Patricia Lewis Poteat served as president of Athens College in Greece (a part of the State University of New York system). There he taught courses, without charge, in the college's adult education program.

William H. Poteat died on 17 May 2000. His papers are archived at the Yale Divinity School Library. At the time of his death he was survived by his first wife, Marian Kelley, their three children and three grandchildren; his second wife, Patricia Lewis Poteat; and his two sisters.

In 2014 thirty-three of his former students and other admirers gathered at the Yale Divinity School for a symposium honoring his life and work, called "The Primacy of Persons: The Intellectual Legacy of William H. Poteat" and sponsored by the Polanyi Society. During that event, a sculpture and painting by Evángelos Moustákas relevant to Poteat's teaching were donated to Yale and as of this writing are on exhibit at the Yale Divinity School. (The sculpture, "From Catastrophe to Rebirth", is on display at the school's bookstore, and the painting, "Orpheus and Eurydice", decorates the office of the dean of the school. A website is devoted to this symposium and the donated works of art.)

Teaching and ideas

To understand what teaching was for William Poteat, it is important to realize what he sought primarily to accomplish—specifically in his teaching, and generally in his intellectual endeavors—according to those most closely associated with him as Ph.D. students. It was no ordinary matter of conveying information and understanding, nor helping his students gain mastery of difficult ideas and texts so that they in turn could be in a position to help their students gain such mastery—although these tasks were unavoidably involved.

His primary aim in teaching was to provoke in his students a fundamental shift in sensibility and perspective from the mode of Critical intellection and reflection that characterizes Modernity and predominates in the academic world, to what he and Michael Polanyi called a Post-Critical mode of thinking. Instead of attending solely to the what of a topic (an item of content, a teaching, a matter to be subjected to intellectual mastery and critique as an indifferent object of thought), the shift involves becoming aware of the how of intellection itself—specifically of the how of one's responsive relationship as person in the world to the object of thought—of how one personally happens to be relating oneself to it. That how of intellection, the how of one's personal relation to the object of thought—in other words, the underlying relationship between knower and known—is predominantly tacit, difficult to articulate, and therefore not something on which one can easily reflect, which causes it to be all the more potentially consequential in the process of knowing.

Poteat and Polanyi understood the Post-Critical mode of thinking to be the essential corrective and natural successor to the Critical approach to thinking and knowing, which tends to lose track of the how of knowing while presuming a relationship of hypercritical suspicion, guarded distance, and objectification for the sake of achieving "objective knowledge," from which personal presence and involvement are withheld or repressed. By presuming personal involvement in the process of knowing to be illegitimate, because it is thought to adulterate the objectivity of what is to be known, features of that knowledge that are the result of personal participation drop out of the resulting conception, including most notably the presence of the subject who is doing the knowing and who is indwelling the context and discerning the facts of that knowing. In their view, the Critical mode of thinking operates under the unacknowledged presumption that only such a depersonalized relationship can result in unadulterated truth. As a consequence, it is for the most part oblivious to the distortions attendant to such an impoverished and reductive relationship.

In its idolization of objectivity, according to Poteat and other Post-Critical philosophers, the Critical perspective tends to lose entirely the contributions to knowing that come only through personal presence, "mindbodily" participation, empathy, caring,  thoughtful hospitality, and sensitive and thoughtful interpretation—all aspects of what Poteat and Polanyi refer to as indwelling. Thus the Critical mode by devaluing, and becoming oblivious to, the intimate connections between how and what, and generally to the underlying tacit relationship between knower and known, leaves in its place a colorless, purposeless, meaningless world of objects subject to unchecked manipulation.  In Poteat's own words,
it is the perennial temptation of critical thought to demand total explicitness in all things, to bring all background into foreground, to dissolve the tension between the focal and the subsidiary by making everything focal, to dilute the temporal and intentional thickness of perception, to dehistoricize thought ... to lighten every shadowy place, to dig up and aerate the roots of our being, to make all interiors exterior, to unsituate all reflection from time and space, to disincarnate mind, to define knowledge as that which can be grasped by thought in an absolutely lucid 'moment' without temporal extension, to flatten out all epistemic hierarchy, to homogenize all logical heterogeneity

Poteat demonstrated to his students that making the shift to a Post-Critical mode of thinking requires escaping from the largely subconscious and profoundly self-alienating abstractedness of the Critical mode—the "default mode" of Modernity. As one is able to break free, he taught, the way is cleared to be more at one with one's authentic self, more fully present to the authentic selves of others and to the things of the world with which one is concerned. For this to happen, an acute awareness of those self-alienating tendencies and their tragic consequences must be developed. In place of hypercritical suspicion as the driving, central motive of thought, one comes to share in a Post-Critical sensibility, centered on the recovery of a passionate methodological faith in the tacit intimations of reality, a truth in common, that reveals itself inexhaustibly.  So also, one's understanding of oneself as knower shifts from the former split (now recognized to be illusionary) between subjective knower as if it were outside the world and depersonalized object of knowledge among objects, to a unified mindbodily knower deeply and richly implicated within the natural and cultural world alongside other persons.

Poteat accomplished this pedagogical feat through a combination of an ironic stance, whereby he deliberately made impossible any simple, straightforward taking in of what he might have to convey, and a skillful use of the Socratic Method to question, draw out, and bring to light the implications of his students' own thoughts and ideas on the text under consideration and the issues it raised.

Poteat typically conducted this process of discovery and reorientation during seminar discussions of certain assigned texts, often in relation to each other. Although other texts were included from time to time, a central core of key texts included Polanyi's Personal Knowledge, Wittgenstein's Philosophical Investigations and On Certainty, Merleau-Ponty's Phenomenology of Perception, Hannah Arendt's The Human Condition, and a selection of Kierkegaard's works, particularly his essay "The Immediate Stages of the Erotic or the Musical Erotic" in Either/Or vol. 1. In those books their authors undertook a radical critique of the "prepossessions of the European Enlightenment concerning the nature of human knowing and doing."

Later in his life he described the principal focus of this teaching effort in the following words:
[It was] a sustained critical colloquy with three generations of graduate students set among a half-dozen or so "canonical" volumes in the context of our mutual search for the imagination's way out of what Walker Percy has called the "old modern age."
I, and my students in the measure to which they have truly joined the colloquy, have from the outset aspired to be radically critical of the Critical tradition of modernity, which is to say, we have undertaken to become postcritical.
Like any parasite, this essentially polemical convivium has battened on its host, hoping, not to weaken and eventually bring down, but, rather, modestly to change the universities in which it was formed and by whose sufferance it has lived. At least those of us who have sustained this colloquy have hoped to be and have changed.

An example of the "profound confusion" Poteat cited in the texts he assigned can be noted in Patricia Lewis Poteat's commentary on Percy in Walker Percy and the Old Modern Age: Reflections on Language, Argument, and the Telling of Stories".: "Percy's conceptual vision becomes progressively more blurred as his style and vocabulary become progressively less anecdotal or narrative and more analytical and abstract—hence ever more tenuously anchored in the concrete particulars of persons in predicaments"; she suggests that in Percy's essays "he often falls victim to the very incoherence of modern philosophy he intends to criticize".

Another example vividly illustrating Poteat's pedagogy comes from Araminta Stone Johnson, self-described as "one of Bill Poteat's 'last' students," in "Thanks For Everything, Poteat!: An Intellectual (But Personal) Autobiography" in the Polanyi Society Journal Tradition and Discovery:
Ricoeur's Freud and Philosophy... is a ponderous tome, and it was the assigned reading for the first class I had with Poteat. ... The "thing" that Ricoeur was doing and that Poteat wanted us to experience, not just "see", was Ricoeur's not-so-latent Cartesianism. Poteat was convinced that in order for us to know something different from the Cartesian water that we swam in, it was necessary for us to struggle and struggle; ... It was only because I had struggled ... with Poteat and my fellow students that I could later see the same pattern in [other works].

Although Poteat drew heavily on that small core of texts for his teaching methodology, particularly at Duke, his teaching ranged over a very wide scope to incorporate most aspects of the history of Western culture, Renaissance visual art, tragedy, ancient Greek culture, the interaction between Greek and Hebrew metaphysics, existentialism, ordinary language philosophy, theory of myth and symbol, religious language, philosophy of science, phenomenology, philosophical psychology, and philosophical anthropology.

In contrast to his close and powerful relationships with students, a fellow professor in Duke's Religion Department whose career there overlapped with Poteat's, Robert Osborn, reports no comparable relationships with his faculty colleagues:
My colleagues and I at Duke University recognized that Bill was an impressive and remarkable man.... He was an attractive person—brilliant, widely read, very charming, even winsome, and a scintillating intellectual. However, he was a mystery. I don’t think any of us in the Department of Religion knew him or began to know him. ... During all the time he was with us—some 27 years ... —we never heard his story. ... He spent little time in the Department precincts except for his meetings with students and for mandated department meetings that he chaired with considerable success. Otherwise he was minimally present. ...  He did not attend meetings of the American Academy of Religion, regional or national, even when colleagues were performing. In short he was not really a colleague in the sense that we normally think of a colleague. ... Bill was first and finally a teacher.

Writing and ideas
William Poteat was known to be an original thinker, but also an extraordinarily agile one—in conversation, in teaching, and in writing. Consequently, many of his ideas start with, draw upon, and build upon the ideas of other thinkers, but develop them in ways that might have surprised their originators. As previously indicated, his students were often amazed to discover what was implied and presupposed by their own ideas in ways that might never have come to light had Poteat not drawn them out, usually while withholding his own opinions on the subject to enable his students to develop in their own ways. At times it wasn't clear to the student whether there was a difference between her own ideas and Poteat's.

A similar process was at work when during class discussion and in published writing Poteat presented and explored ideas of Wittgenstein or Polanyi or Merleau-Ponty among many others. Poteat would at times call attention to certain ideas of a particular thinker at one point and their tension or conflict with other ideas of the same thinker at another point, with the comment that (for example) Polanyi evidently did not realize what he was saying, what he meant to say, or what he should have said, and was not being true to his (Polanyi's) deepest insight at this point as he was at the other point. Poteat was extraordinarily alert to ambiguities and nuances in language, and he mentored his students in developing a similar alertness in themselves. Although the awareness of subtle ambiguity facilitates the full comprehension of an idea, it produces the tendency found in many of his published works (and sometimes also in his students' writing) parenthetically to qualify and explain the precise sense of a word or phrase in the midst of an otherwise long and complex sentence, sometimes two or three times in a single convoluted sentence. On the other hand, Poteat often took what he was convinced to be one of these writers' key insights and, appropriating it to himself, drew its implications and developed it far beyond what the original writer made of it—especially evident in his book Polanyian Meditations.  Not that he claimed their insight as his own, but rather that he sought by the aid of their insight to achieve a greater understanding of the realities that they sought to articulate and their deeper implications.

One such idea, derived from both Michael Polanyi and Maurice Merleau-Ponty, is Poteat's conception of the mindbody (a term he coined): persons are neither (simply) minds in bodies nor (simply) bodies with minds, especially not in the manner that Descartes conceived of them as extended matter and immaterial consciousness. Instead persons are mindbodies, both minds and bodies at once, one and the same, inextricable in every aspect, such that "mind" and "body" taken separately in reflection are seriously distorting abstractions from the whole person that we are in our pre-reflective state.  According to Poteat, one's mindbody is one's place in the world, the "oriented whence" of all of one's activities and the place by means of which, and only in relation to which, all other places and things can make any sense at all. In other words, the mindbody is the sentient, motile, and oriented self—the active center of every person's life.  In a very brief review of Poteat's account of the mindbody, David W. Rutledge writes:Through his own phenomenological examination of his bodily being in thinking, writing, bike-riding, and playing tennis, Poteat reveals the insidious tendency of the critical tradition to make us think of our body as a thing like other things, when in fact it is, for us, radically unlike anything else in the universe.  It is the center from which all our stretching forth toward the world commences, beginning: in my mother’s womb, within which her beating heart rhythmically pumps the blood of life through my foetal body, forming itself toward my primal initiation into the very foundation of my first and most primitive cosmos. ... These forms are for me, even still for conscious, reflective, critical me, archetypically the forms of measured time: tempo, beat, strophe, pulse. ... There is then an archaic prejudice far older than I in my pre-reflective and unreflecting mindbody to indwell all form, meaning, and order in the world as the kindred of the first order I have known, the order of my mother’s beating heart.The ground of the human notions of order, measure, “connectedness,” of “hanging together” (that is, logic) lies in this prelingual level of awareness, which is inescapably ours, which never leaves us, and from which all the articulations of higher thought are educed.  Where else would the human sense of pattern, order, rhythm have come from, if we were not, long before formal reflection, already immersed in a world that gave us meaning?... it is clear that if the tonic mindbody is the omnipresent and inalienable matrix within which all our acts of meaning-discernment are conceived and brought to term, if, that is to say, the new picture of ourselves as beings in the world actively engaged in asking, seeking, finding, and affirming clearly situates us in the moil and ruck of the world’s temporal thickness, marinating there in our own carnal juices, then our rationality can only appear here, inextricably consanguine with our most primitive sentience, motility, and orientation.

Another of Poteat's significant ideas, touched on in this last quotation, in support of which Poteat's Polanyian Meditations: In Search of a Post-Critical Logic is dedicated, is that all explicitly formal modes of rationality—including logic, mathematics, geometry, and computer processing—along with all of the wonderfully useful things with which they endow us in our technocratic world—are ultimately rooted and grounded in the pre-reflectively lived flesh of our mindbodies in the world—not in any sense as a compromise to their validity but as the enabling power of their meaning and coherence.  In Poteat's own words, I argue therefore that contrary to the subtly pervasive “picture” in the regnant Cartesianism of this culture that conceptually estranges thought about our minds from thought about our bodies, formalized rationality—mathematics and formal logic—derives from and remains parasitical upon the “hanging togetherness” and “sense-making” of our integral mindbodily rootedness in the as yet unreflected world and in our unreflected “thinkings” and doings in that world.  This of course means that the mix among our uses of such concepts as ‘reason,’ ‘logic,’ ‘body,’ and ‘mind,’ to mention only some, will come to be drastically revised.

Among the most significant ideas that Poteat made his own, starting with an idea of another thinker, is the concept of the Post-Critical, which has already been discussed several times in this article.  The phrase, "Post-Critical," Poteat drew directly from Michael Polanyi’s Personal Knowledge: Towards a Post-Critical Philosophy (1958), but Poteat discovered that what Polanyi meant by it was substantially akin to shifts in thinking advocated under other names by other philosophical critics of modern intellectual culture—specifically, critics of the Critical mode of thinking that has come to dominate that culture, particularly in the Academy.  Chief among these critics for Poteat, in addition to Polanyi, were Pascal, Kierkegaard, Wittgenstein, Merleau-Ponty, and Arendt.   In different ways, all sought to move beyond and break with the "Critical" intellectual sensibility that has defined intellectual thinking since the Enlightenment period.  As articulated originally by René Descartes, the Critical mode of inquiry seeks to arrive at the undistorted truth by filtering one's encounter with reality through a lens of extreme suspicion and doubt—specifically toward each and every candidate for belief to require that it be rendered clearly and distinctly explicit and therewith prove itself to be undoubtable before granting it credence.  This, of course, calls into question all things taken for granted unreflectively, all things passed on from tradition, all things held as a matter of faith, the deliverances of our sense experience,  and commonsense judgments—especially things uncertain, indefinite, or non-explicit.  Since its emergence as the predominant epistemic paradigm of the modern era and taken to be the central component of the method of modern science, the Critical mode has been assailed by many of the thinkers mentioned previously, but especially by Polanyi, for breeding a pervasive skepticism toward higher-order realities and ideals, and all meanings and alleged realities traditionally associated with the arts and the humanities.  As a result, with inherent meaning, purpose, and value thus filtered out of what is allowed to make up objective reality, surviving only as apparently baseless projections of human subjectivity, it is no wonder that great numbers of people within our culture have suffered and continue to suffer from rootlessness, nihilism, and despair.

In the view of Poteat and Polanyi, Post-Critical designates a shift from this Critical mode to a profound recognition of something quite different at the heart of all genuine intellectual inquiry, something unrecognized and unrecognizable by the Critical mode.  In place of suspicion and doubt, there is a tacit methodological faith—which is to say, an intellectual passion—to discover truth and make sense of things.  To recognize and embrace this shift, Poteat realized that it requires not only an intellectual breakthrough but an existential transformation: from a detached, withdrawn, and withheld faith and passion to a pouring forth of one's personal presence, empathy, and creative powers, actively reaching out to apprehend and indwell intimations of truth and yet undisclosed realities in whatever field of inquiry.

One of the distinctive philosophical methodologies employed by Poteat in his teaching and particularly in his later writing is closely akin to what some writers (especially Merleau-Ponty in his Phenomenology of Perception) have called "existential phenomenology" or just phenomenology.  Poteat recognized in Merleau-Ponty's practice of existential phenomenology a means of appropriating existentially Edmund Husserl’s shift from what Husserl called "the Natural Standpoint" (a third-person abstractive account of the supposedly objective world of material objects, our body supposedly being one of them) to a confident embracing of the concrete, pre-reflective "Lifeworld" that we know only from within our lived body. Existential phenomenology, for Merleau-Ponty, is the way that the wonders of the Lifeworld can be adequately described and understood as more fundamental than any abstract conceptions deriving from the Natural Standpoint.   Poteat recognized in this shift or transition in Merleau-Ponty via the practice of existential phenomenology as another instance of the shift from the Critical to the Post-Critical.  Rather than pursuing this methodology systematically, as some phenomenologists have attempted to do, in Poteat's teaching and writing he describes and brings to our notice normally tacit aspects of our mindbodily being in the world of which we are usually not reflectively aware or able to articulate. It is the very abstractedness of our usual patterns of thinking and our habituated modern fixation upon only what can be made explicit that keep us unaware of such aspects of experience, without which reality as a whole cannot be apprehended nor experience be comprehended.  Poteat seeks to have us awaken to those tacit aspects and then appropriate them as extensions of ourselves, grounding us reflectively in our own mindbodily being in the world. In Polanyian Meditations, Poteat  explicitly characterizes his method as “reflexive phenomenology.”

Others among Poteat's principal ideas include:
 The dialectic of self-absence and self-presence.
 Recovering, and responsibly owning up to, oneself as incarnate person among persons (linking profoundly with key emphases in Christian and Jewish existentialism and their roots in the traditions of spirituality at their source).
 The fact that human beings are not merely animals with a gift for language (first of all and primarily speech), but that as persons we come into being and realize ourselves [through] language (as speech).
 The resources of reflexive self-reference in language, particularly the first-person singular nominative pronoun "I" and other reflexive pronouns that are the paradigmatic means of identifying and owning up to the tacit personal presence and center of responsibility that we are.
 The "metaphorical intentionalities" of the words and gestures of our culture that extend our mindbodily powers to make reflective sense of our experience yet simultaneously render us captive to specific ways they construe the world and ourselves within it—captivating us within a "picture," as in Wittgenstein's phrase: "a picture held us captive."
 Concrete places and the "here" of one's mindbody, experienced pre-reflectively, versus modernity's abstract, homogenized space and spatial location.
 Concrete temporality (with the manifold particular "pretensions" and "retrotensions" of one's temporal being) and the shifting present moment of one's mindbody, experienced pre-reflectively,  versus modernity's abstract, homogenized clock-time.
 The increasing dominance in our culture of the visual sensorium (versus, specifically, the auditory sensorium) with its tendency to objectify and exteriorize our sensibility, prevailing since the advent of Renaissance art and the culture of print and literacy.
 Western culture being ever in unstable yet creative tension between key metaphors deriving from Hellenic (ancient Greek) culture on the one hand and from ancient Hebrew culture on the other.
 Poteat had much to say by way of a humanistic, as opposed to a scientistic, understanding, assessment and justification of Freudian Psychoanalysis.
 Poteat also contributed illuminating insights into the nature of art, especially the visual art of Paul Cézanne, as a post-critical way into doing fundamental ontology.

Works
 The Primacy of Persons and the Language of Culture: Essays by William H. Poteat, edited by James M. Nickell and James W. Stines (Columbia, MO: University of Missouri Press, 1993). (Collection of essays published by Poteat between 1953 and 1981, along with some unpublished essays.)
 Intellect and Hope: Essays on the Thought of Michael Polanyi, edited by Thomas A. Langford and William H. Poteat (Durham, NC: Duke University Press, 1968). Poteat is the author of three of the essays included in this volume: "Upon Sitting Down to Read Personal Knowledge...: An Introduction", pp. 3–18; "Myths, Stories, History, Eschatology and Action: Some Polanyian Meditations", pp. 198–231, and "Appendix", pp. 449–455, which explains Polanyi's unusual use of the concept "unspecifiable" in connection with his account of tacit knowledge.
 Polanyian Meditations: In Search of a Post-Critical Logic (Durham, NC: Duke University Press, 1985).
 A Philosophical Daybook: Post-Critical Investigations (Columbia, MO: University of Missouri Press, 1990).
 Recovering the Ground: Critical Exercises in Recollection (Albany, NY: State University of New York Press, 1994).
 "Paul Cézanne and the Numinous Power of the Real" in Recovering the Personal: The Philosophical Anthropology of William H. Poteat, edited by Dale W. Cannon and Ronald L. Hall (Lanham, MD: Lexington Press, 2016), 187–204.

See also
 Post-Critical

References

Further reading
Several issues of Tradition and Discovery: The Polanyi Society Periodical have been dedicated to discussions of the thought of William H. Poteat: XX:1 (1993–94), XXI:1 (1994–95), XXXV:2 (2008–2009), XLII:1 (2015-2016), XLII:4 (2015-2016), and XLIV:1 (February 2018). These issues are accessible online without charge at polanyisociety.org. One of the essays in this collection is remarkably penetrating and profound in explaining Poteat's relation to Polanyi and in placing Poteat within 20th Century philosophy: “Making Tacit Knowing Explicit: William H. Poteat’s Adaptation of Polanyi’s Post-Critical Method,” by Kieran Cashell in XXXV:2, 48–59.

Another extended discussion of the thought of William H. Poteat is that of Walter B. Mead, "William H. Poteat’s Anthropology: Mindbody in the World," The Political Science Reviewer 27 (1998), 267–344.

External links
 William H. Poteat website
 William H. Poteat archive of unpublished works at the Yale Divinity School Library.

1919 births
2000 deaths
20th-century American philosophers
Continental philosophers
Critics of postmodernism
Duke Divinity School faculty
People from Raleigh, North Carolina
University of North Carolina at Chapel Hill faculty
Yale Divinity School alumni
People from Kaifeng


title: Eero Savilahti

text:
Eero Savilahti (born August 10, 1992) is a Finnish ice hockey player, who currently is with the Heilbronner Falken of the DEL2.

Savilahti made his Liiga debut playing with Ilves during the 2013–14 Liiga season. He went on to play 232 games for Ilves until he was released on May 2, 2019. In the 2019–20 season, he played for Kiekko-Vantaa and Kovee in the second Finnish league, Mestis, before leaving to play for the Heilbronner Falken.

References

External links

1992 births
Living people
Finnish ice hockey forwards
Ilves players
KOOVEE players
Lempäälän Kisa players
Nybro Vikings players
Ice hockey people from Tampere


title: Hero: The Superstar

text:
Hero: The Superstar is a Bangladeshi action comedy film directed by Badiul Alam Khokon. The film stars Shakib Khan in a dual role along with Apu Biswas and Bobby as the female lead, while Amit Hasan, Shiba Shanu, Misha Sawdagor, Nuton, Rebeka Rouf And Uzzal play supporting roles. The film is loosely inspired by two  Indian films: Rebel and Naayak. The film marks the debut of Shakib Khan as a producer.

Hero: The Superstar released on Eid-ul-Fitr of 29 July 2014 in 120 screens which was the widest release for any Bangladeshi film.

Synopsis
Hira is a software engineer by profession and very candid at heart. He is smitten by Priya and he falls in love with her. Salma Khan, Priya's sister and a local rowdy, comes to learn about Hira, and wishes to kill him.

Salma Khan puts her men on Hira's trail and arrives at a place where they plan to kill him, but things don't go as planned. Salma Khan witnesses the killing of a senior police official by Hira, only to return home in complete shock and fear. Puzzled at the sight of the murder, Salma Khan sends her entourage to investigate about Hira.

Meanwhile, a CID officer comes barging into Salma Khan's residence and takes her into custody, where she is told that Hira is wanted for the murder of several rowdies much to the astonishment of everybody. Who is Hira and what prompted him to kill? This forms the rest of the story.

Cast
 Shakib Khan as Hero/Hira
 Apu Biswas as Priya
 Bobby as Bobby
 Misha Sawdagor as Zafar Jwardar aka David
 Amit Hasan as Anwar Chowdhury aka Dollar
 Uzzal as Raihan Chowdhury, Hero and Hira's father
 Rebeka Rouf
 Nuton
 Don
 Elias Kobra

Reception
Abdullah Al Amin (Rubel) of The Daily Star gave the film two stars out of five. He described the plot lines as "tried and true" and, despite being trite, praised the strong script and story. He wrote that "Shakib Khan has done yet another great job" and complimented Sawdagor's performance as the villain. He criticized the costumes and makeup.

Soundtrack

The soundtrack of Hero: The Superstar composed by Ali Akram Shuvo, Arfin Rumi and Showkat Ali Emon with the lyrics penned by Sudip Kumar Dip & Kobir Bokul. The soundtrack features 5 tracks overall.

References

External links

2014 films
2014 action comedy films
Bangladeshi action films
2014 romantic comedy films
Bengali-language Bangladeshi films
Bangladeshi action comedy films
Bangladeshi romantic comedy films
Films scored by Ali Akram Shuvo
Films scored by Shawkat Ali Emon
Films scored by Arfin Rumey
Bangladeshi remakes of Indian films
2010s Bengali-language films
Bangladeshi films about revenge
Bangladeshi remakes of Telugu films


title: Tom Barney

text:
Tom Barney is an American bass guitarist.

Career
Barney first came to prominence in the late 1970s, when he appeared on different jazz albums by Turk Mauro and Walter Davis Jr., following to appear on records by such artists as Chaka Khan, Judy Collins, Miles Davis, Bob Mintzer, Terumasa Hino, Jane Fonda, Dizzy Gillespie and Lonnie Liston Smith in the early 80s. On December 15, 1984 he appeared on Saturday Night Live with The Honeydrippers. Some of these opportunities led him to play on albums by Mike Stern, Mitchel Forman, Tania Maria, Grover Washington Jr., Lillo Thomas, Ornella Vanoni, Teddy Pendergrass, Desiree Coleman, Regina Belle and Michael Kamen's Lethal Weapon 2 soundtrack. In 1989, along with Philippe Saisse, Omar Hakim, Don Alias and Hiram Bullock he was the constant bass player for saxophonist David Sanborn's Sunday Night/Night Music show.

In the 90s he played on records by Toshinobu Kubota, James Newton Howard, Alex Foster, Ronnie Cuber, Pierce Turner, Doc Powell, Bernadette Peters, Angelique Kidjo as well as Whitney Houston, Mary J. Blige, Lauryn Hill, Jennifer Lopez, Rosie O'Donnell and on Santana's Grammy-Award-winning album Supernatural. He was also a member of Steely Dan and played at the Copenhagen Jazz Festival as part of the David Sanborn Band in 1991. Along with Herbie Hancock, Vanessa L. Williams, Pat Metheny, Bruce Hornsby, Dee Dee Bridgewater, John McLaughlin and others, he appeared on the 1994 VHS release of The Carnegie Hall Jazz Band.

Since 2000 Barney has appeared on records by Anastacia, Rod Stewart, Joss Stone, Trina Broussard, Toby Lightman as well as Elbow Bones & the Racketeers. From 2008-2010 he was the constant bass player of the Las Vegas musical The Showgirl Must Go On starring Bette Midler and is the current bass player of the musical The Lion King in New York City.

Discography

With Lonnie Liston Smith
Silhouettes (Doctor Jazz, 1984)

References

American bass guitarists
American male bass guitarists
Living people
Year of birth missing (living people)
Saturday Night Live Band members


title: Jean-Roger Milo

text:
Jean-Roger Milo (5 June 1957 – 15 October 2023) was a French actor.

Biography
After learning his craft at the theatre with Sacha Pitoëff, Jean-Roger Milo was noticed by the cinema. He appeared in the 1982 movie Ace of Aces alongside  Jean-Paul Belmondo. In 1993, he was nominated for a César Award for Best Supporting Actor for the role of Chaval in the film Germinal. He played a cop in L.627. In addition to blockbusters, he has also held roles in more modest productions such as Prison at home or the Sagards movie.

Milo's earliest works were minor appearances in The Key to the Door (1978), Rosy the Gale (1979), and Mario Monicelli and the Band of Rex (1980). In 1980 he played the role of a criminal in The Woman Cop.

Milo worked with renowned directors like Bertrand Tavernier in films like A Sunday in the Country (1984) and The Life And Nothing Other (1989). Claude Berri cast Milo in Germinal (1993).

Jean-Roger Milo died on 15 October 2023, at the age of 66.

Filmography
 1980: The Woman Cop
 1982: Ace of Aces
 1982: Toutes griffes dehors (TV Mini-Series)
 1983: Le Marginal
 1984: Dog Day
 1984: A Sunday in the Country
 1985: Among Wolves
 1986: Sarrounia
 1992: L.627
 1993: Germinal

References

External links

1957 births
2023 deaths
20th-century French male actors
Male actors from Paris


title: Rhinolaemus

text:
Rhinolaemus is a genus of beetles in the family Laemophloeidae. Until recently, the genus included only Rhinolaemus maculatus, known from a single specimen collected almost 100 years ago in Fiji. A recent revision, based on newer collections, resulted in the description of a new species from Niue Island, and transferral of a third species from Laemophloeus (sens. lat.) from Fiji and other island groups.

Rhinolaemus species are moderate to large (2 mm-4 mm) dark beetles with pale fascia on the elytra, conspicuous pubescence, closed procoxal cavities, long antennae, and a more or less rostrate head. The rostrate condition is far more marked in females than in males. They are the only known rostrate laemophloeids in the Pacific region. Some specimens were collected under bark; others at light. Otherwise, nothing is known of their biology or immature stages.

Currently included species and their known distribution are:

 Rhinolaemus maculatus Steel (Fiji, Samoa)
 Rhinolaemus niueensis Thomas (Niue Island)
 Rhinolaemus tuberculatus (Grouvelle) (Fiji, Tonga, Vanuatu, and possibly Australia)

References

External links
 iNaturalist

Laemophloeidae
Cucujoidea genera


title: List of dumplings

text:
This is a list of notable dumplings. Dumpling is a broad class of dishes that consist of pieces of dough (made from a variety of starch sources) wrapped around a filling, or of dough with no filling. The dough can be based on bread, flour or potatoes, and may be filled with meat, fish, cheese, vegetables, fruits or sweets. Dumplings may be prepared using a variety of methods, including baking, boiling, frying, simmering or steaming and are found in many world cuisines. Some definitions rule out baking and frying in order to exclude items like fritters and other pastries that are generally not regarded as dumplings by most individuals.

Dumplings

A

B

C

D

  (Australian)

E

F

G

 Golden Syrup Dumplings

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V
  - all Eastern Europe

W

X

Y

Z

 Zillertaler Krapfen

See also
 List of rolled foods

References

Further reading
 Nguyen, Andrea (2011). Asian Dumplings. Random House LLC.
 Robbins, Maria Polushkin; Polushkin, Maria (1977). The Dumpling Cookbook. Workman Publishing Company.
Hornsby, Dennis (2020). The Complete Dumpling Recipe Guide. Dinner By Dennis.

External links

Dumplings
Dumplings


title: Rehal (book rest)

text:
A  (, , , ) or rahle ) or  (), is an X-shaped, foldable book rest or lectern used to hold religious scriptures for reverent display, as well as during reading or recitation. It is designed to collapse into a flat form for portability and storage when not in use. This book rest, which is usually made of wood, but also increasingly made of other materials such as plastic, is commonly used by Muslims, Hindus, Sikhs and Eastern Christians. Used historically for many generations in South Asian and Arab countries, it is used both to hold and ensure respect for holy books (such as the Qur'an in Islam, the Ramayana in Hinduism, the Japji Sahib in Sikhism, and the Bible in Christianity) by keeping them elevated off the floor.

Etymology
The name "" ultimately derives from the Arabic word  () meaning "camel saddle", referring to the resemblance of the unfolded lectern to a saddle. The word has been borrowed into other languages, such as Hindi-Urdu and Bengali.

History
For centuries folding lecterns have served throughout the Islamic world as supports for large Qur’an books used during recitations. They were among the most valuable furnishings of every mosque and were decorated using a variety of techniques, including calligraphy and abstract floral arabesque motifs. Secondary literature maintains that the form of these lecterns had been derived from folding chairs such as those that had already been used in ancient Egypt. Certain English-speaking Muslims refer to the rehal as a "Quran stand". Among Christians, especially those living in the Indian subcontinent and in the Middle East, the rehal is used to hold the Bible, having a prominent position on church communion tables, as well as on home altars; in English, these are known as Bible stands, though these can be foldable or fixed at an acute angle.

Gallery

See also
Bible case

Notes

References

Hindu culture
Islamic culture
Sikh culture
Religious furniture
Islamic terminology


title: Javier Silva Ruete

text:
Javier Edilberto Silva Ruete (17 September 1935 – 21 September 2012) was a Peruvian politician, lawyer and economist.

Early life and education
Silva Ruete was the son of Max Silva Velásquez, a notable physician from Piura, and Raquel Ruete de Silva. He studied at the Colegio Salesianos and the Colegio San Miguel in Piura. Silva Ruete studied Economy and Law at the Universidad Nacional Mayor de San Marcos. He later obtained postgraduate degrees from Uruguay, Italy, France and the United States. He worked at the Peruvian Central Reserve Bank and Banco de Fomento Agropecuario.

Political career
Silva Ruete served as Minister of Agriculture in the First Presidency of Fernando Belaúnde Terry (1965 and 1967). When he was appointed he was the youngest Minister of Agriculture in the history of the country. At the time he belonged to the Christian Democrat Party (PDC). He later served as Minister of Economy and Finance in the cabinets of Francisco Morales-Bermúdez (1978-1980), Valentín Paniagua (2000) and Alejandro Toledo (2002). During his years as minister in the Morales-Bermúdez government he implemented neoliberal policies in accord with the International Monetary Fund. He served as director of the Peruvian Central Reserve Bank and the Inter-American Development Bank (IADB). He held different posts in FAO, World Bank and Corporación Andina de Fomento. He was also a board member of different private companies.

In 1984, he founded the political party Solidarity and Democracy (SODE) together with Manuel Moreyra and Aurelio Loret de Mola. He contested the 1985 election as a SODE candidate on the APRA list, winning a seat in the Senate. He obtained 116,478 preferential votes.

He became president of the Central Reserve Bank in 2003 and served until 2004.

Silva Ruete died of cancer, at the age of 77 on 21 September 2012.

Bibliography

References

1935 births
2012 deaths
People from Piura
Presidents of the Central Reserve Bank of Peru
National University of San Marcos alumni
20th-century Peruvian economists
Peruvian bankers
Christian Democrat Party (Peru) politicians
Ministers of Agriculture of Peru
Peruvian Ministers of Economy and Finance
Members of the Senate of Peru


title: Thomas Warrender

text:
Thomas Warrender (fl. 1673–1713) was a Scottish artist best known for a trompe-l'œil Still Life of a letter rack, probably painted around 1708, which is now in the collection of the Scottish National Gallery.

Life
Warrender mainly worked as a decorative painter, and his Still Life indicates he came from Haddington, East Lothian, Scotland and was a burgess and guild-member both in Haddington and Edinburgh.  He was active in Edinburgh, seemingly participating in the political debates of the time as well as painting. He may also have taught the painter James Norie (1684–1757) whose work resembled Warrender's.

Still Life
The Still Life depicts a number of pamphlets and newspapers pinned to a board, along with writing material. It bears a strong resemblance to similar works by the Dutch artist Evert Collier. Marion Amblard suggests that Warrender would have seen work by Collier in the collections of wealthy Scots.  Dror Wahrman considers it a copy of Collier, and suggests the date of the work - 1708 at the earliest based on dated printed material shown in the picture - means it was painted after Collier's last known work.  The work seems to allude to contemporary political issues, such as the 1707 Act of Union between Scotland and England, symbolised by overlapping playing cards, and refers disparagingly to Roman Catholicism, by reference to the National Covenant and the dangers of popery.

John Walter sees the work as demonstrating changes in British society from the late seventeenth century, with the increasing availability of printed material leading to growing debate in print.

References

People from Haddington, East Lothian
18th-century Scottish painters
Scottish male painters
Trompe-l'œil artists


title: John J. Collins (bishop)

text:
John J. Collins, S.J. (November 15, 1856 – November 30, 1934) was an American-born bishop of the Catholic Church. He served as the Vicar Apostolic of Jamaica from 1907 to 1918. He was also president of Fordham University 1904–1906.

Biography
Born in Maysville, Kentucky, John Joseph Collins was ordained a priest on August 29, 1891.  He professed vows in the Society of Jesus (Jesuits) on February 2, 1895.  On June 12, 1907 Pope Pius X appointed Collins as the Titular Bishop of Antiphellus and Vicar Apostolic of Jamaica.  He was consecrated a bishop by Archbishop John Farley of New York on October 28, 1907. The principal co-consecrators were Bishops Thomas Beaven of Springfield in Massachusetts and Charles McDonnell of Brooklyn. Collins served as the Vicar Apostolic until his resignation was accepted by Pope Benedict XV on June 15, 1918.  He died at the age of 78 on November 30, 1934.

Prior to being consecrated a bishop in 1907, Collins served as the president of Fordham University, a Jesuit institution in the Bronx, New York, from 1904 until 1906. His tenure as president saw the completion of the university's auditorium, which was dedicated to Collins by Cardinal John Murphy Farley in 1905. Collins also finalized the sale of four acres of the university campus to the city for a municipal hospital, named Fordham Hospital. Under Collins' leadership, Fordham University formed football, basketball, and track teams, as well as opening the Fordham University School of Law in 1905, and a school of medicine that would be dissolved 1921.

References

1856 births
1934 deaths
People from Maysville, Kentucky
19th-century American Jesuits
20th-century American Jesuits
Jesuit bishops
American Roman Catholic missionaries
Roman Catholic missionaries in Jamaica
20th-century Roman Catholic bishops in Jamaica
20th-century American Roman Catholic titular bishops
American Roman Catholic clergy of Irish descent
Presidents of Fordham University
American expatriates in Jamaica
Jesuit missionaries
Catholics from Kentucky
Roman Catholic bishops of Kingston in Jamaica


title: Mikke Levo

text:
Mikke Levo (born March 28, 1995) is a Finnish ice hockey defenceman. His is currently playing with Ilves in the Finnish Liiga.

Levo made his Liiga debut playing with Ilves during the 2013–14 Liiga season.

References

External links

1995 births
Living people
Finnish ice hockey defencemen
Ilves players
People from Orivesi
Ice hockey people from Pirkanmaa


St. Mary's in the Mountains Catholic Church is a parish of the Roman Catholic Church located in Virginia City, Nevada, under the Diocese of Reno. Its historic church includes a museum about its history and a gift shop.

History
The first Catholic church in Virginia City, built by Fr. Hugh Gallagher in 1860, blew down within two years of construction. Gallagher's successor, Fr. Patrick Manogue, built its replacement shortly after his arrival on the Comstock. This structure was dedicated as St. Mary in the Mountains Church by Eugene O'Connell, Bishop of Grass Valley on July 17, 1864. Manogue would later become the first Bishop of Sacramento.

The area experience a massive influx of Irish immigrants during this period to work the mines. This necessitated the construction of a larger brick structure across the street, which O'Connell dedicated on November 20, 1870. This church burned in the Great Fire of 1875, but was rebuilt the following year.

Music
In 1982, the church acquired a third-hand, 1-manual and pedal, 6-rank, c. 1898 William Schuelke pipe organ which was relocated through the Organ Clearing House and installed by the local organ firm, the Miller Organ Company. It was installed on the front, left side of the nave. A matching case was built on the front, right side of the nave for the chimes which were playable from their own miniature keyboard. The Schuelke was originally built for Gjerpens Lutheran Church in Valders, Wisconsin, and had been relocated to a private residence in Green Bay before finding a home at St. Mary's.

References

External links
 St. Mary's in the Mountains - Facebook site
 Online Nevada: St. Mary in the Mountains Catholic Church

Roman Catholic churches completed in 1870
1870 establishments in Nevada
Churches in Storey County, Nevada
Buildings and structures in Virginia City, Nevada
Roman Catholic Diocese of Reno
Roman Catholic churches in Nevada
Church fires in the United States
Museums in Virginia City, Nevada
Religious organizations established in 1860
19th-century Roman Catholic church buildings in the United States


title: Jeon In-hwa

text:
Jeon In-hwa (; born October 27, 1965), is a South Korean actress. She made her acting debut in 1985, and became best known for playing charismatic empresses in period dramas, notably in Ladies of the Palace for which she won the Grand Prize (or "Daesang") at the 2001 SBS Drama Awards and Best TV Actress at the 2002 Baeksang Arts Awards. In recent years, Jeon has also starred in the contemporary dramas Again, My Love (2009), King of Baking, Kim Takgu (2010), Feast of the Gods (2012), My Daughter, Geum Sa-wol (2015), Homemade Love Story.

Jeon is married to actor Yoo Dong-geun. They have one son and one daughter.

Filmography

Television drama

Film and TV Show

Endorsements

Awards and nominations

State honors

Notes

References

External links

1965 births
Living people
Chung-Ang University alumni
South Korean television actresses
South Korean film actresses
In-hwa
Best Actress Paeksang Arts Award (television) winners


title: 2014 A Lyga

text:
The 2014 A Lyga, also known as SMSCredit.lt A Lyga for sponsoring purposes, is the 25th season of the A Lyga, the top-tier association football league of Lithuania. The season starts on 8 March 2014 and ends on 29 November 2014. VMFD Žalgiris Vilnius are the defending champions.

Changes from 2013

The league changed its number of teams for the fifth time in a row, increasing it from nine teams in 2013 A Lyga to ten sides, because it 2 new clubs from I Lyga, it is FK Trakai and FK Klaipėdos Granitas. As a consequence, the schedule increased from 32 to 36 matches per team, with each team playing every other team four times in total, twice at home and twice away.

Stadiums and locations

League table

Results

First half of season

Second half of season

Top goalscorers

References

External links
Season at RSSSF
Season at soccerway.com

LFF Lyga seasons
1
Lith
Lith


title: Charles Henry Smyth Jr.

text:
Charles Henry Smyth Jr. (; March 31, 1866 – April 4, 1937) was an American geologist. Born to a prominent family in Upstate New York, he studied geology at Columbia University before becoming a professor of geology at Hamilton College and Princeton University. At Princeton he strengthened the Department of Geology's graduate program.

Smyth specialized in petrology, chemical geology, and economic geology. He showed the sedimentary origin of iron ore deposits near his native Clinton, New York, mapped the geology of the western Adirondack Mountains, and published a well known monograph on the origins of alkaline igneous rocks. He was a fellow of the American Association for the Advancement of Science, a member of the American Philosophical Society, and a fellow of the Geological Society of America.

Family

Smyth was born March 31, 1866, in Oswego, New York, the second son of Alice DeWolf Smyth and Charles Henry Smyth Sr. In 1873, he moved with his family to nearby Clinton, New York. His mother belonged to a well known Oswego banking and manufacturing family. His father was a prominent local businessman, holding executive positions at the Franklin Iron Works, Clinton Bank, and the company that managed the Niagara Falls Suspension Bridge. He also served on the vestry of the local Episcopal church and was a brigadier general in the New York Guard. The family was considered among the local elite in Clinton. Katharine Blunt was a first cousin.

On July 30, 1891, the younger Charles Smyth married Ruth Anne Phelps, originally of Shreveport, Louisiana. They had two children, Charles Phelps Smyth (1895–1990) and Henry DeWolf Smyth (1898–1986). Both became professors of science at Princeton University.

Education

Smyth studied at Clinton Grammar School in his youth. He became interested in geology at a young age: his native region of Upstate New York had many fossils, and his family's business involved extracting the local iron ore. In 1884, he entered Hamilton College in Clinton, where he studied science. After a year he transferred to the School of Mines at Columbia University. At Columbia he was president of the Glee Club. He graduated in 1888 as one of the top three students in his class.

Smyth continued his studies at Cornell University under James Furman Kemp and Harvard University under Nathaniel Shaler. He also worked as an analytical chemist at the Franklin Iron Works, his father's company. He earned his Ph.D. in geology from Columbia in 1890, writing a dissertation titled "The Origin of the Clinton Type of Iron Ore". He then spent an additional year studying petrology at Heidelberg University under Harry Rosenbusch, the world expert in the field.

Career

In 1891 Smyth returned to Hamilton College to become the Stone Professor of Natural History. In addition to his teaching duties at Hamilton, Smyth spent each summer from 1892 to 1903 doing field work for the New York State Museum in the western Adirondack Mountains, which had been studied very little in the fifty years prior. He collaborated with his old advisor Kemp, who specialized in the eastern Adirondacks, and Henry Platt Cushing, who claimed the northern and northeastern sections. He returned to field work a final time in 1908; ill health prevented further expeditions.

In 1905 Woodrow Wilson, then President of Princeton University, convinced Smyth to join the Princeton faculty, where Smyth remained until retiring in 1934. He strengthened the graduate program in the Department of Geology, which awarded only two advanced degrees before 1912; during his 29 years, another 31 degrees were awarded. Among his students were Arthur Francis Buddington and Albert Orion Hayes. His courses in petrology and chemical geology introduced students to subjects that were relatively new in the United States.

Smyth was a fellow of the American Association for the Advancement of Science, a member of the American Philosophical Society, and a fellow of the Geological Society of America. He was also a member of the Society of Economic Geologists, the American Institute of Mining and Metallurgical Engineers, the Washington Academy of Sciences, Phi Beta Kappa, and Sigma Xi.

Research

Smyth's research was in the subfields of petrology, chemical geology, and economic geology. When he began his research most American geologists who used chemistry were mineralogists, volcanologists, or specialists in ore. Smyth was a pioneer in chemical petrology, applying chemistry to ordinary rocks, in the United States.

In his dissertation he argued that the iron ore near Clinton was a primary sediment; at the time the deposits were believed to be secondary nodules formed by replacement of primary limestone. His Princeton graduate student Hayes proved a similar result about the iron ores of his native Wabana, Newfoundland and Labrador. In 1919, Smyth showed that a green mineral in the Clinton ores was chamosite and also a primary sediment.

Smyth, Kemp, and Cushing's field work in the Adirondacks yielded detailed geologic maps of the challenging region. Smyth described the nature and origins of the area's rocks and mineral deposits. His conclusions were still largely accepted at the time of his death in 1937.

His two best known contributions were his work on the Clinton iron ore and a 1927 monograph about the origins of alkaline igneous rocks.

Later life and legacy

In his later years Smyth suffered from poor health, which an obituary in Princeton Alumni Weekly blamed on "overwork in certain rugged inaccessible wilderness portions of the Adirondacks." He contracted tonsilitis during his 1898 expedition to the Adirondacks and suffered heart and digestive troubles thereafter. He died April 4, 1937, at Princeton Hospital. The cause was pneumonia and complications from a recent hip fracture.

The mineral smythite is named after him. Its properties resemble those of pyrrhotite samples Smyth studied in Upstate New York.

Bibliography

References

External links
 Smythite mineral data
 Journals archived at the Princeton University Library

1866 births
1937 deaths
American geochemists
People from Oswego, New York
Columbia School of Engineering and Applied Science alumni
Hamilton College (New York) faculty
Princeton University faculty
Fellows of the American Association for the Advancement of Science
Members of the American Philosophical Society
Fellows of the Geological Society of America
Petrologists
Economic geologists
Scientists from New York (state)
Deaths from pneumonia in New Jersey


title: Franchot

text:
Franchot is a surname of French origin. It may refer to:

 Charles-Louis-Félix Franchot (1809–1881), French designer and inventor .

Nicholas Van Vranken Franchot (1855–1943), New York Superintendent of Public Works
Nicholas V. V. Franchot II (1884–1938), New York assemblyman
Peter Franchot (born 1947), Maryland Comptroller
Richard Franchot (1816–1875), U.S. Representative from New York, Union Army officer
Stanislaus P. Franchot (1851–1908), New York state senator

See also
 Franchot Tone (Stanislaus Pascal Franchot Tone, 1905–1968), American actor


title: Geniostoma huttonii

text:
Geniostoma huttonii  is a flowering plant in the Loganiaceae family. The specific epithet honours Ian Hutton who discovered the species in the course of his explorations of the Island.

Description
It is a scrambling shrub, growing to 1 m in height. The ovate leaves are 2–3 cm long and 1–1.6 cm wide. The inflorescence is less than 1 cm long, bearing 1–3 very small flowers.

Distribution and habitat
The plant is endemic to Australia’s subtropical Lord Howe Island in the Tasman Sea. It is rare and very local, being known only from the slopes of Mount Lidgbird.

References

huttonii
Endemic flora of Lord Howe Island
Laurales of Australia
Plants described in 1993


The Journal of Atmospheric and Solar-Terrestrial Physics is a monthly peer-reviewed scientific journal covering the atmospheric and solar-terrestrial physics. It was established in 1950 as the Journal of Atmospheric and Terrestrial Physics, obtaining its current name in 1997. It is published by Elsevier and sponsored by the International Union of Radio Science. According to the Journal Citation Reports, the journal has a 2021 impact factor of 2.119. Its founding editor was Edward Victor Appleton, and the current editors are Mark Lester and D. Pancheva.

References

External links

Geophysics journals
Atmospheric sciences journals
Academic journals established in 1950
Elsevier academic journals
Monthly journals
Space physics journals
English-language journals
Academic journals associated with international learned and professional societies


title: American Artists Professional League

text:
The American Artists Professional League (AAPL) is an American organization that promotes artists and their works. It was formed in 1928 in New York City by Frederick Ballard Williams, and the first meeting was held at the Salmagundi Art Club on January 29, 1928. Ballard became the organization's national chairman. The organization has hosted an annual Grand National Exhibition for 93 years to promote artists specializing in realistic art forms.

References

External links
 Official site

American artist groups and collectives
Arts organizations established in 1928
1928 establishments in the United States
1928 establishments in New York City


title: Friedrich Voltz

text:
Johann Friedrich Voltz (31 October 1817, Nördlingen - 25 June 1886, Munich) was a German landscape and animal painter of the Munich School.

Life
Voltz received his first art instruction from his father, Johann Michael Voltz, a painter and engraver. He began as an etcher and, in 1834, went to Munich to study at the Academy of Fine Arts. However, he derived more inspiration from nature and his studies of the old Dutch Masters at the Alte Pinakothek. He was heavily influenced by Albrecht Adam and his friends, Carl Spitzweg and Eduard Schleich. Sometimes, he would paint the cows in Schleich's landscapes. He found employment as a lithographer but continued to paint Bavarian landscapes through the 1830s.

While visiting the Netherlands in 1841, he saw Der Junge Stier, a painting by Paulus Potter and, from there on, devoted himself primarily to animal painting. During a tour of Belgium and the Netherlands in 1846, he absorbed the style of the Dutch Stimmungsmalern ("mood painters"). He experimented with lighting, producing warm golden colors and cool silvery tones. In his later paintings, the animals are virtually treated as still-lifes, with the dramatic effects created by the play of light.

He died rather unexpectedly when an apparently innocuous foot ailment turned into a serious illness. Voltz is considered one of the great German animal painters along with Anton Braith. His paintings are on display in the Neue Pinakothek and the National Gallery (Berlin), among many others.

His younger brother, Ludwig Gustav, was also an animal painter.

See also

List of German painters

References

External links

Life and Work of Johann Friedrich Voltz

1817 births
1886 deaths
German artists
People from Nördlingen


title: Chris Marvin

text:
Christopher Michael Marvin (born April 2, 1979) is a former United States Army helicopter pilot. He is the founder and former executive director of Got Your 6, a campaign that works with studios, networks and agencies in the entertainment industry, to shift perceptions of veterans and military families. He is now the principal at Marvin Strategies, a consulting practice focused on veteran-related strategy and communication.

Early life and education

Marvin was born and raised in Central Illinois.  He holds a Bachelor of Business Administration from the University of Notre Dame and Masters in Business Administration from the Wharton School of the University of Pennsylvania.

Military service

Marvin served more than seven years as a US Army Officer and Black Hawk helicopter pilot,  leading an aviation platoon in Afghanistan.
He was named the Distinguished Honor Graduate of his Aviation Officer Basic Course and was assigned to the 25th Infantry Division.

In Afghanistan, he flew 40 combat missions before being severely wounded in a helicopter crash near the Afghan-Pakistan border, which ended his military career.
As a result of the crash, crew chief Sgt. Daniel Galvin was killed.  Marvin spent four years recovering from his wounds, and during that time he began volunteering as an advocate for other wounded veterans.

Volunteer Service

Marvin was named the first Mission Continues fellow in 2007 and developed the organization's original slogan “It's not a charity, it's a challenge.” As the national director of the Fellowship Program, he logged more than 2,000 volunteer hours in 2008 for The Mission Continues before joining the organization as full-time staff in 2009.

He has also been  the director of civilian-military partnerships for ServiceNation where he headed the Mission Serve initiative. and oversaw   service projects in 11 major American cities on 11/11/11, in honor of  Veterans Day.

Marvin served as a commissioner for the Bipartisan Policy Center's Commission on Political Reform. He is a Truman National Security Fellow and a Presidio Institute Cross Sector Leadership Fellow.

Got Your 6

Chris Marvin is the founder and former executive director of the national veteran campaign Got Your 6.
The organization was founded in 2012 as a coalition of entertainment industry companies, and nonprofit organizations focused on veterans and military families,.

In 2015, Marvin departed Got Your 6 to launch a consulting practice focused on veteran-related strategy and communication.

Awards and honors

Chris Marvin's military awards include the Bronze Star, Meritorious Service Medal, and the Air Medal.
His work with Got Your 6 has been recognized  with awards from the National Conference on Citizenship,  Points of Light, Goodwill Industries, and the Clinton Global Initiative.

References

1979 births
Living people
People from Normal, Illinois
University of Notre Dame alumni
United States Army officers
United States Army aviators
United States Army personnel of the War in Afghanistan (2001–2021)
Recipients of the Air Medal
Wharton School of the University of Pennsylvania alumni
Military personnel from Illinois


title: William Poteat

text:
William Poteat may refer to:

William H. Poteat (1919–2000), philosopher, scholar and professor
William Louis Poteat (1856–1938), professor and then president of Wake Forest College.


title: Clyde, South Carolina

text:
Clyde is an unincorporated community in Darlington County, South Carolina, United States. It is elevated at 233 feet and appears on the Lake Robinson Geological Survey Map.

References

Unincorporated communities in Darlington County, South Carolina
Unincorporated communities in South Carolina


title: Good Gracious, Annabelle

text:
Good Gracious, Annabelle is a lost 1919 American silent society comedy film starring Billie Burke. It is based on the 1916 Broadway play, Good Gracious, Annabelle by Clare Kummer. This film was produced by Famous Players–Lasky with distribution by Paramount Pictures.

Plot
As described in film magazines, Annabelle Leigh (Burke) lives extravagantly on a quarterly allowance that she spends monthly, until she is tricked out of two shares of a mining stock by crude, western miner John Rawson (Rawlinson), who compelled her to marry him after the death of her father in a squabble over the stock. The marriage is little more than form and rather than keeping her in a lonesome cabin where she cries perpetually, her magnanimous husband sets her free to go to New York City where she lives in an extravagant style. During a struggle for possession of her stock certificates with financier George Wimbledon (Kent), she takes a violent fancy towards a mysterious millionaire whom she meets during a party at Kent's Long Island estate. She tells him that she is resorting to all of the tricks she plays simply to save her husband, whose interests are threatened. The mysterious millionaire turns out to be that husband, who has shaved off his beard and wins her this time through love.

Cast
Billie Burke as Annabelle Leigh
Herbert Rawlinson as John Rawson
Gilbert Douglas as Harry Murchison
Crauford Kent as George Wimbledon
Frank Losee as William Gosling
Leslie Casey as Wilbur Jennings
Gordon Dana as Alfred Weatherby
Delle Duncan as Ethel Deane
Olga Downs as Gwendolyn Morley
Thomas Braidon as James Ludgate
Billie Wilson as Lottie

Later adaptation
The play was also the basis of the 1931 romantic comedy Annabelle's Affairs.

References

External links

American silent feature films
Films directed by George Melford
Paramount Pictures films
American films based on plays
1919 comedy films
Silent American comedy films
American black-and-white films
Lost American comedy films
1919 lost films
1910s American films


title: Afro-Ukrainians

text:
Afro-Ukrainians or Black Ukrainians (,  Dark-skinned), are Ukrainians of Sub-Saharan African descent, including Black people who have settled in Ukraine. Black Ukrainians are multi-lingual, knowing both Russian and Ukrainian in addition to their native languages, and are aware of the cultural conflict in Ukraine between the Ukrainian and Russian languages. The population of Afro-Ukrainians is rather small and is mostly concentrated in the major cities of Ukraine, such as Kyiv.

History

Nehr
The Ukrainian word nehr () is widely used and is a nativized loan word from the , itself a nativized loan from the  and the . Just as nègre is considered offensive in French, nehr/неɾр is also considered offensive. The native Slavic word for things that are actually black (e.g. a car with black paint) is chórnyy ().

Notable Afro-Ukrainians
 Aderinsola Habib Eseola, Nigerian-Ukrainian football player
 Aleks Chidomere, Nigerian-Ukrainian football player
 Antoniy Emere, Nigerian-Ukrainian football player
 Berta Vázquez, Ukrainian-born Spanish actress of Ethiopian-Ukrainian descent
 Colince Ngaha Poungoue, Cameroon-born football player and manager
 Daniel Ehbudzhuo, Nigerian-Ukrainian football player
 Denys Ndukve, Nigerian-Ukrainian football player
 Gaitana, Congolese-Ukrainian singer
 Ismail Sillakh, Sierra Leonean-Ukrainian boxer
 Issuf Sanon, Burkinabé-Ukrainian basketball player
 Joel Bolomboy, Ukrainian-born Congolese-Russian basketball player
 Mark Mampassi, Congolese-Ukrainian football player
 Myroslav Kuvaldin, Nigerian-Ukrainian reggae singer, songwriter and television presenter
 Olavale Fabunmi, Nigerian-Ukrainian football player
 Philippe Hamilton-Rollings, Ghanaian-Ukrainian football player
 Quedjau Nhabali, Bissau-Guinean-Ukrainian judoka
 Roland Bilala, Congolese-Ukrainian football player
 Şeref Osmanoğlu, Ukrainian-born Turkish athlete of Sudanese-Ukrainian descent
 Vladis-Emmerson Illoy-Ayyet, Congolese-Ukrainian football player
 Zhan Beleniuk, Rwandan-Ukrainian wrestler and politician

References

External links
 Chornobrivci website
 How do in general Afro-Ukrainians live?, a blog of the Ukrainian born Mozambique national Dmytro Yatsiuk
 Orange Mozambique. Vakhtang Kipiani website.
 Huzio, H. Gaitana: Women should be first to give freedom to feelings. Interview to "Vysokyi Zamok". Art Vertep.

African diaspora in Europe
Ukrainian
Ethnic groups in Ukraine


title: Johanna Wolf (brothel owner)

text:
Johanna Wolf (1841-floruit 1889), was an Austrian-Hungarian brothel owner, procurer and madam. She owned and operated a successful high class brothel in Vienna from 1865 onward. She has been the subject of fiction.

Among her clients were Rudolf, Crown Prince of Austria and Wilhelm II, German Emperor. She is known to have acted as a messenger and a spy for Rudolf through her connections. Wolf was involved in the Mayerling Incident. Mizzi Kaspar was among her employees.

References
 Brigitte Hamann: Kronprinz Rudolf. Ein Leben. Piper

1841 births
Austrian brothel owners and madams
Year of death missing
19th-century Austrian businesspeople


title: G. K. Hall & Co.

text:
G. K. Hall & Co. is an American book publisher based in Boston. It was founded sometime in the late 1950s by Garrison Kent Hall (1917–1973), who also had been an accountant.  The firm initially, in the late 1950s through the 1960s, produced catalogs, in print and microform, of collections of renowned libraries notably the New York Public Library. In the 1960s, Betty Jensen Hall’s new marketing strategy increased profits markedly and the firm expanded, producing other library references in the sciences, humanities, fine arts, and music. Beginning in 1971, two years after being acquired by ITT, the firm became a leading pioneer of publishing large-print editions of best-selling fiction and non-fiction books. In 1972 it acquired Gregg Press the scholarly reprint company. In 1973 it acquired Twayne Publishers. In 1989 it acquired Sandak, the art slide publisher. In 1990 it acquired Thorndike Press, its main American large print competitor.

Succession of ownership
G. K. Hall was founded sometime in the 1950s and was incorporated in Massachusetts in December 1962. The company was acquired by ITT in September 1969 and sold to Macmillan Inc. in 1985. In 1990, Macmillan was acquired by Robert Maxwell, and in 1991 its order processing and shipping functions were moved to Riverside, N.J., its editorial and marketing functions distributed to other divisions, and its Boston office was closed. In 1999, G. K. Hall became an imprint of Thomson Gale when Gale acquired its parent, Macmillan Reference USA.

Selected library references

 Bibliographic Guide to Theatre Arts (1976)
 Catalog of the Theatre and drama collections, 1967–1989;
 Dictionary Catalog of the History of the Americas, compiled by the New York Public Library, Reference Department, G.K. Hall & Co. (1961); ,

 Compiled volumes

 Vols. 1–4: A–Cat;
 Vols. 5-8: Cas–GA;
 Vols. 17–20: New–Sau;
 Vols. 21–24: Sav–US;
 Vols. 25–28: US-Z;

 Loose compiled volumes

 Vol. 1–21;

 Single volumes

 Vol. 1: A–M;
 Vol. 2: An–Ba;
 Vol. 3: Be–Brov;
 Vol. 4: Brow–Car;
 Vol. 5: Cas–Colt;
 Vol. 6: Colu–Dec;
 Vol. 7: Ded–E;
 Vol. 8: F–Ga;
 Vol. 9: Ge–Hall;
 Vol. 10: Halo–Inc;
 Vol. 11: Ind–Indians;
 Vol. 12: Indians–J;
 Vol. 13: K–Linc;
 Vol. 14: Lind–Mass;
 Vol. 15: Mast–Mol;
 Vol. 16: Mom–Nev;
 Vol. 17: New–O;
 Vol. 18: P–Pin;
 Vol. 19: Pio–Reu;
 Vol. 20: Rev–Sau;
 Vol. 21: Sav–Sous;
 Vol. 22: Sout–Teh;
 Vol. 23: Tei–US, C;
 Vol. 24: US, D–US, History;
 Vol. 25: US, History–US, Hy;
 Vol. 26: US–Vat;
 Vol. 27: Vau–Wer;
 Vol. 28: Wes–Z;
 1st Supplement (1973);
 Vol. 1: A–E Brown;
 Vol. 2: F Brown-Deu;
 Vol. 3: Dev–Her;
 Vol. 4: Hes–Lek;
 Vol. 5: Lel–Nev;
 Vol. 6: New–Roc;
 Vol. 7: Rod-US Delaware;
 Vol. 8: US Dem–US Rur;
 Vol. 9: US San–Z;

 Contemporary American Composers, compiled by E. Ruth Anderson (1907–1989), G.K. Hall & Co.
 1st ed. (1976);
 2nd ed. (1982);

Selected book series
 The Asian Literature Bibliography Series
 Bibliographies of New England History
 Critical Essays on American Literature
 Critical Essays on British Literature
 G. K. Hall Large Print Book Series
 G. K Hall Large Print Inspirational Collection
 G.K. Hall Large Print Science Fiction Series
 G. K. Hall Nightingale Series Edition
 G. K. Hall's Agatha Christie Series
 The Gregg Press Science Fiction Series
 Masters of Science Fiction and Fantasy
 Portway Large Print Series
 Professional Librarian Series
 Research Bibliographies in American Literature
 Reference Guides to Literature
 A Reference Publication in Film
 Thorndike Press Large Print Paperback Series
 Twayne's English Authors Series
 Twayne's Music Series
 Twayne's United States Authors Series
 Twayne's World Authors Series
 World Bibliographical Series
 World Cities Series

Former executives
 Garrison Kent Hall (1917–1973), founder
 Betty Jensen Hall (1929-2009), co-owner and VP, comptroller (1960-1971)
 Phillips A. Treleaven (1928–2000), President of G. K. Hall (1970-1978)
 Thomas T. Beeler (1944-), Editor, Gregg Press and Twayne Publishers imprints (1972-1974); Editorial Director, General Publishing (1974-1978); President of G.K. Hall (1978–1991)
 James Diamond, President of G. K. Hall (1991-1993)
 Remo Alphonso Caroselli (1922–1968), Vice President
 Thomas M. Finn, ThD (1924–1999), Editor-in-Chief; later, academic dean at the College of William and Mary
 Elizabeth Buckley Kubik (1938–), Editor, Editor-in-Chief (1968?-1991)
 John F. Curley Sr. (1928–2001), Marketing Director (1970-1977)

References

External links
G. K. Hall alumni site (blog)

Book publishing companies of the United States
Book publishing companies based in Massachusetts
Cengage


title: Teodoro Caruel

text:
Théodore (Teodoro) Caruel (27 June 1830 –  4 December 1898) was an Italian botanist of French-English parentage who specialized in flora of Tuscany.

He was born in Chandernagor, a French colonial enclave north of Calcutta, where his father served as a French official. At the age of 15, he moved with his family to Florence, where soon afterwards, he developed an interest in natural sciences, in particular, flora native to Tuscany. In 1858 he began work as an assistant to Filippo Parlatore, and within a few years was given the title of coadjutor. With Parlatore, he conducted research at the Orto Botanico di Firenze (botanic museum of Florence) and worked on the development of the Florence herbarium.

In 1862 he was named an associate professor at the scientific academy in Milan, returning to Florence one year later as a professor of botany at the medical college. In 1871 he transferred to Pisa, where he taught classes in botany at the Athenaeum, and in 1880, again returned to Florence, this time serving as director of its botanical institute. After his death, his herbarium was donated to the botanical institute at the University of Pisa.

As a taxonomist, he circumscribed the plant families Sarcolaenaceae, Stemonaceae and Welwitschiaceae, and was the botanical authority of several genera and numerous species. The genus Caruelina (family Rubiaceae) was named in his honor by Otto Kuntze.

Published works
He is credited with the continuation of Parlatore's massive "Flora Italiana" project (first volume 1848), of which he contributed several new volumes from 1884 onward. Other noted written efforts by Caruel include:
"Illustratio in hortum siccum Andreae Caesalpini ..." (1858); On the herbarium of Andrea Caesalpino.
"Correspondence : Caruel (Teodoro) and Engelmann (George), 1864–1880". On correspondence with American botanist George Engelmann, published in English.
Statistica botanica della Toscana, ossia, Saggio di studi sulla distribuzione geografica delle piante toscane, (1871).
Prodromo della flora toscana, ossia, (1880).

References

External links

1830 births
1898 deaths
Academic staff of the University of Pisa
Academic staff of the University of Florence
Academic staff of the University of Milan
19th-century Italian botanists


title: 2014 Illinois House of Representatives election

text:
The 2014 Elections for the Illinois House of Representatives were conducted on Tuesday, November 4, 2014. State Representatives are elected for two-year terms, with the entire House of Representatives elected every two years.  Despite a small swing against the Democrats, there was no net seat change between the two major parties after this election. The Democrats maintained their three-fifths super-majority.

Overview

External links
Illinois State Board of Elections

2014 Illinois elections
2014
Illinois House of Representatives


title: Galck+

text:
galck+ formerly The Gay and Lesbian Coalition of Kenya (GALCK), is the national Sexual Orientation Gender Identity and Expression (SOGIE) umbrella body, representing LGBTQ+ voices across Kenya.

The name change was a result of the growth and intersectionality witnessed in the Kenyan LGBTQ+ movement. The organization’s name is a reflection of this progress with inclusion and diversity at the heart of what they do.

History
galck+ was established in May 2006 by local and regional activists of the Urgent Action Fund (UAF), a women’s rights organization. galck+ has been instrumental in establishing (and re-establishing) working relationships and alliances with Government institutions and Civil Society organizations through which to inspire a society that appreciates diversity and recognizes that everyone has a right to equal opportunities irrespective of their real or perceived sexual orientation, gender and expression.

As the national umbrella organization, galck+ made considerable gains in increasing the voice and visibility of the Sexual Orientation Gender Identity and Expression (SOGIE) Movement until 2011 — 2012. The latter period, characterized by organizational and financial management challenges, brought almost all the organization’s regular functioning to a standstill. In 2013, in a demonstration of extraordinary resilience, the community established the GALCK Reloaded Taskforce (GRT) to re-activate and restructure the Coalition and re-establish its position at the centre of the Kenyan SOGIE movement. Since then, the Coalition continues to provide comprehensive, rights-based services to its member groups through capacity building, positive visibility and stigma reduction.

galck+'s resource centre in Nairobi opened in 2008. A week before World Aids Day on 1 December 2008, galck+ mobilized 230 LGBTI people to attend voluntary counselling and testing (VCT) services held at the centre. This was the first time in Kenya that VCT services specifically targeted LGBTI people. Important lessons were learned about the existing VCT policy and implementation gaps, and the organisation is worked with the National AIDS Control Council (NACC), in collaboration with Liverpool VCT, Care and Treatment (LVCT), to address these gaps. The partnerships with mainstream organizations, like the Kenya Human Rights Commission, and HIV/AIDS bodies like LVCT and the NACC were groundbreaking since it got galck+ formally involved in the drafting of the National AIDS Strategic Plan for 2010-13.

Member Organisations
Established in 2006, the coalition began with an initial membership of 4 organizations and expanded to 6 by the end of 2008. galck+ later expanded in membership to 14 and 16 in 2012 and 2014 respectively, representing LGBQ voices from across Kenya. The membership now stands at 18.

In 2013, galck+ rolled out a devolution process through which to decentralize its operations and programming beyond Nairobi. This was in response to an overwhelming need to identify and address grassroots needs and concerns across the regions, raised in 2012.

This process devolved the galck+ membership into 3 regional clusters, named after the peaks of Mount Kenya, Batian, Lenana and Nelion, which essentially categorized member organizations by the regions in which they are based and operate. The clustering mechanism's purpose was to strengthen cohesion and collaboration within the cluster membership through a peer-to-peer approach. Member organizations in each cluster can benefit from the experience and best practices of their peers. Each cluster is also at liberty to articulate a modus operandi that is deemed most appropriate/suitable to carry out the movement-building work.

Batian Cluster
 Kenya Youth Development and Education Support Association (KYdesa) - is a non-profit community-based organization founded in April 2009 and registered in 2012 as a Lesbian, Gay and Bisexual community-based organization. The organisation was established as a result of the MSM Posttest club during a community outreach engagement supported by LVCT Health in 2009.
 Q-Initiative - founded in 2010 by Lesbian, Gay and Bisexual students from Moi University who wanted to create a safe space for queer youth to convene and discuss their issues. It was registered as a community-based organization in August 2011 and became a member organization of GALCK in August 2012. Q-Initiative has since grown beyond Moi University's reach and now works with LGB youth from all over Eldoret and its environs.
 Gumzo Youth Group - registered formed in 2017 with the department of social works. The organisation is based in Kimilili, Bungoma County and operates between Bungoma and Trans- Nzoia counties.

Lenana Cluster
 Ishtar MSM – founded in 1999, Ishtar MSM was registered with the Ministry of Social Services as a self-support group dealing explicitly with MSM issues. In 2002, Ishtar upgraded its registration to Community Based Organisation. Since then, Ishtar has developed strong allies through partnerships and networks and is one of the founding members of galck+.
 Minority Women in Action (MWA Kenya) – formed in the year 2006, following a conference organized by Urgent Action Fund and partners that brought together Lesbian, Gay, Bisexual, Transgender and Intersex (LGBTI) individuals in East Africa. During this conference, it was noted that despite the overwhelming representation of SOGIE issues from organisations, Lesbian, Bisexual and Queer (LBQ) women's issues were highly ignored. This called for the formation of an organization that specifically catered for the needs and rights of Lesbian, Bisexual and Queer women in Kenya. The organisation also now caters for Gender Non-Conforming (GNC) people.
 Gay Kenya Trust – seeks to be the "leading human rights advocacy organization for the attainment of a society that is inclusive and free from discrimination on the basis of sexual orientation".
 HOYMAS Kenya – founded in 2009 by a group of male sex workers living positively, Health Options for Young Men on HIV/AIDS/STI (HOYMAS) is a Community based organization registered by the Ministry of Social Services and Gender. HOYMAS serves male sex workers and young men and MSM with practical knowledge on safe sex, preventive materials distribution, general information and also economic empowerment.
 Artists for Recognition and Acceptance - seeks to "provide a platform for expression and engagement with the wider society through art and a haven for LBT women".
 Queerhive – a youth-focused, social support and advocacy organization for Lesbian, Bisexual, Queer womxn & Gender Non-Conforming folk (LBQGNC) in Kenya. Formerly Kenya Campus Lasses Association (KCLA) which mainly focussed on LBQ womxn, it was re-structured in 2018 to reflect and address the dynamic needs of our current membership which comprises a significant percentage of gender non-conforming and nonbinary persons as well as LBQ womxn.
 Minority Persons Empowerment Program (MPEG) – Established in 2010, MPEG is a community platform that was created by community members who regularly met in restaurants and hook up spaces. Members would mobilise and talk about a wide array of issues including health, HIV and their social determinants.
 LEHA – an LBQ organization in Central Kenya Region whose aim is to advocate for all LBQ persons in the central Kenya region against discrimination, and human rights violations and to have access to quality health care. LEHA implements programs that are innovative, adaptive and targeted; that utilize existing structures; interventions that are evidence-based and that encompass results-based monitoring and evaluation and a participatory approach.

Nelion Cluster
 Persons Marginalized and Aggrieved (PEMA-Kenya) – formerly known as the Mombasa Brotherhood, seeks to "create, raise and promote public awareness, tolerance and acceptance of PEMA in the society".
 AMKENI Malindi – an LGBTIQ organization Founded in 2009 as an MSM youth supporting group. The organisation was later registered as an LGBTIQ community-based organisation in February 2012. Its mission is to promote economic, social and psychological aspects of lives to the highest level of standard possible considering all promotion prototypes while initializing all available resources to improve the lives of most at-risk persons.
 HIV & AIDS People's Alliance of Kenya (HAPA Kenya) – established in September 2011 after it emerged that a significant number of MSM/MSW living with HIV in the region were not adhering to treatment. It was from this that community members established a platform through which to demystify the myths related to HIV care and treatment and address other social-cultural deterrents to access and adherence to treatment including stigma and discrimination.
 Rainbow Women of Kenya (RWOK) – is a community-based organization organised for lesbian, bisexual and transgender women. It was established in July 2012 to promote, access and equally exercise a fully comprehensive health rights package and fulfil the fundamental human rights of LBT women.
 TAMBA Pwani – was founded by  40 members who identified as Gay men, Bisexual men, Transgender men and Male Sex Workers within Kilifi County (from Mtwapa to Malindi) in November 2010. This was an urgent response to a need for increased awareness about the MSM community and their health needs, in the face of ignorance, stigma and discrimination and violence.
 USAWA Kwa Wote Initiative (UKWELI) Mombasa – founded in 2010, UKWELI Mombasa is an LGBTI/ Male sex workers organization that offers HIV prevention, Sexual and Reproductive health, and Advocacy on social health to the sexual minorities in South Coast and  Kwale County.
 Muamko Mpya – the organization is a membership organization located in Lamu county, North Coast of Kenya.

See also
 LGBT rights in Kenya

References

External links
galck+
Ishtar MSM
Gay Kenya Trust
Transgender Education and Advocacy
Artists for Recognition and Acceptance

LGBT in Kenya
LGBT organisations in Kenya


title: Kesa Van Osch

text:
Kesa Van Osch (born December 12, 1991 in Nanaimo, British Columbia) is a Canadian curler from Parksville, British Columbia. She was the skip of the winning team at the 2014 British Columbia Scotties Tournament of Hearts, and finished 5th in the 2014 Scotties Tournament of Hearts.

Van Osch also represented British Columbia at the 2012 Canadian Junior Curling Championships where she led her team to a third-place finish.

Teams

References

External links

Canadian women curlers
1991 births
Curlers from British Columbia
Living people
Sportspeople from Nanaimo
People from Parksville, British Columbia