text:
var gulp = require('gulp');
var browserify = require('browserify');
var source = require('vinyl-source-stream');
var minifyCSS = require('gulp-minify-css');
var notify = require('gulp-notify');
var reactify = require('reactify');
var watchify = require('watchify');
var gulpif = require('gulp-if');
var compass = require('gulp-compass');
var nodemon = require('gulp-nodemon');
var livereload = require('gulp-livereload');
/************************************************
 *
 *          environment Configuration
 *
 ************************************************/

/**
 * exec: npm run-script debug/dev/prod
 *
 * environment
 *  "prod", "dev"
 */
var env = process.env.NODE_ENV || 'dev';

/**
 * path
 */
var paths = {
    main: './env/client.js',
    css: './assets/css/*.css',
    sass: './assets/scss/*.scss',
    destDir: './build',
    destCSS: './build/assets/css'
};

var watchConfig = [
    './**/*',
    '!./node_modules/**/*',
    '!./build/**/*',
    '!./gulpfile.js'
];

var nodemonConfig = {
    script: './env/server.js',
    ext: 'js jsx scss',
    ignore: [
        './node_modules/**/*',
        './build/**/*',
        'gulpfile.js'
    ]
};

/************************************************
 *
 *          task Configuration
 *
 ************************************************/

/**
 * @Author: George_Chen
 * @Description: error handler function
 *
 * @param {error}      err, error instance
 */
function handlerError(err) {
    console.log('[錯誤]', err);
    this.end();
    gulp.src('').pipe(notify('✖ Bunlde Failed ✖'))
}

/**
 * @Author: George_Chen
 * @Description: bundle function for browserify
 *
 * @param {Boolean}      watch, watchify flag
 */
function scripts(watch) {
    var bundler, rebundle;
    bundler = browserify(paths.main, {
        basedir: __dirname,
        debug: true,
        cache: {}, // required for watchify
        packageCache: {}, // required for watchify
        fullPaths: watch // required to be true only for watchify
    });
    bundler.transform(reactify);

    if (watch) {
        bundler = watchify(bundler)
    }

    rebundle = function() {
        var stream = bundler.bundle();
        stream.on('error', handlerError);
        stream = stream.pipe(source('bundle.js'));
        if (env === 'prod') {
            return stream.pipe(gulp.dest(paths.destDir));
        }
        return stream.pipe(gulp.dest(paths.destDir)).pipe(livereload());
    };

    bundler.on('update', rebundle);
    return rebundle();
}

/**
 * Gulp Task
 * @Author: George_Chen
 * @Description: browserify task, used on production build
 */
gulp.task('scripts', function() {
    return scripts(false);
});

/**
 * Gulp Task
 * @Author: George_Chen
 * @Description: watchify task, used on development/debug build
 */
gulp.task('watchScripts', function() {
    return scripts(true);
});

/**
 * Gulp Task
 * @Author: Jos Tung
 * @Description: auto build sass file to css
 */
gulp.task('compass', function() {
    gulp.src(paths.sass)
        .pipe(compass({
            css: './assets/css',
            sass: './assets/scss',
            image: './assets/images'
        }))
        .pipe(minifyCSS({
            noAdvanced: false,
            keepBreaks: true,
            cache: true // this add-on is gulp only
        }))
        .pipe(gulp.dest(paths.destCSS));
});

/**
 *  production task
 */
gulp.task('prod', ['scripts', 'compass']);

/**
 *  development task
 */
gulp.task('dev', ['watchScripts', 'compass'], function(){
    livereload.listen();
    nodemon(nodemonConfig)
        .on('change', ['compass'])
        .on('restart', function() {
            console.log('restarted!, reload the page')
            gulp.src('./bind/bundle.js').pipe(livereload());
        });
});

/************************************************
 *
 *          exec task
 *
 ************************************************/

gulp.task('default', [env]);


The analyzing instrument designed with mass inertia can be used to measure the concentration of pollutants (PM10) with particle diameters under 10 micrometers (μm) within the air. The principle is using the micro-balance (oscillation theory) to measure the weight of filter paper, which is directly installed on the balance. When the sample air goes through the filter paper (there are exhaust pipes behind the filter paper), the weight of filter paper will be changed due to the gathering of PM10 from the air. Through this change of weight, the system can compute the concentration of PM10 in the air. Before the air is imported into the system by the pump for analysis, it needs the aid from the sampler to remove the non-PM10 substances in the air and the water that would interfere with the analysis.


text:
XML Daily Newslink . Monday, 16 August 2010
A Cover Pages Publication http://xml.coverpages.org/
Provided by OASIS and Sponsor Members
Edited by Robin Cover
This issue of XML Daily Newslink is sponsored by:
Microsoft Corporation http://www.microsoft.com
New IETF Internet Draft: A SASL and GSS-API Mechanism for OpenID
OASIS ebXML Messaging Services Version 3.0: Part 2, Advanced Features
W3C Privacy Workshop Participants Share Implementation Experience
Nimbula Rains On Narrow, Proprietary Cloud Formats
Expressing SNMP SMI Datatypes in XML Schema Definition Language
W3C Proposed Recommendations: MathML Version 3.0 and MathML CSS Profile
legislation.gov.uk: Credit Where it's Due
Call for Participation: Role of Semantic Web in Provenance (SWPM 2010)
Eliot Lear, Hannes Tschofenig, Henry Mauldin, Simon Josefsson; IETF I-D
Members of the recently rechartered IETF Common Authentication Technology Next Generation (KITTEN) Working Group have published an initial level -00 Internet Draft A SASL and GSS-API Mechanism for OpenID . Abstract: "OpenID has found its usage on the Internet for Web Single Sign-On. Simple Authentication and Security Layer (SASL) and the Generic Security Service Application Program Interface (GSS-API) are application frameworks to generalize authentication. This memo specifies a SASL and GSS-API mechanism for OpenID that allows the integration of existing OpenID Identity Providers with applications using SASL and GSS-API."
From the Introduction: "Introduction OpenID is a three-party protocol that provides a means for a user to offer identity assertions and other attributes to a web server (Relying Party) via the help of an identity provider. The purpose of this system is to provide a way to verify that an end user controls an identifier. Simple Authentication and Security Layer (SASL) as defined in RFC 4422 is used by application protocols such IMAP, POP and XMPP, with the goal of modularizing authentication and security layers, so that newer mechanisms can be added as needed. This memo specifies just such a mechanism.
The Generic Security Service Application Program Interface (GSS-API) provides a framework for applications to support multiple authentication mechanisms through a unified interface. This document defines a pure SASL mechanism for OpenID, but it conforms to the new bridge between SASL and the GSS-API called GS2. This means that this document defines both a SASL mechanism and a GSS-API mechanism. We want to point out that the GSS-API interface is optional for SASL implementers, and the GSS-API considerations can be avoided in environments that uses SASL directly without GSS-API. As currently envisioned, this mechanism is to allow the interworking between SASL and OpenID in order to assert identity and other attributes to relying parties. As such, while servers (as relying parties) will advertise SASL mechanisms, clients will select the OpenID mechanism.
The OpenID mechanism described in this memo aims to re-use the available OpenID specification to a maximum extent and therefore does not establish a separate authentication, integrity and confidentiality mechanism. It is anticipated that existing security layers, such as Transport Layer Security (TLS), will continued to be used... This document requires enhancements to the Relying Party and to the Client (as the two SASL communication end points) but no changes to the OpenID Provider (OP) are necessary. To accomplish this goal indirect messaging required by the OpenID specification is tunneled within SASL..."
See also: the OpenID specifications
Jacques Durand, Sander Fieten, Pim van der Eijk (eds), OASIS PRD
Members of the OASIS ebXML Messaging Services Technical Committee have approved a Committee Draft for public review through October 12, 2010: OASIS ebXML Messaging Services Version 3.0: Part 2, Advanced Featurescite . This specification complements the ebMS 3.0 Core Specification by specifying advanced messaging functionality for message service configuration, message bundling, messaging across intermediaries (multi-hop) and transfer of (compressed) messages as series of smaller message fragments.
The OASIS ebXML Messaging Services (ebMS) Version 3.0 core specification defines an advanced Web Services-based message protocol that leverages standards for SOAP-based security and reliability. It supports and extends the core functionality of version 2.0 of ebMS. The core specification is focused on point-to-point exchange of messages between two ebMS message service handlers. It does not explicitly consider multi-hop messaging. Messaging across intermediaries is a common requirement in many e-business and e-government communities and is functionality provided by many messaging protocols, including the version 2.0 of ebXML Messaging.
This chapter defines a multi-hop profile of ebMS 3.0 that extends the functionality of the version 3.0 ebMS core specification to multi-hop messaging across ebMS intermediaries. The main function of intermediaries as defined in this specification is to provide message routing and forwarding based on standardized SOAP message headers, allowing a sending MSH to ignore the ultimate message destination and abstract away from lower-level transport parameters such as the URL of the ultimate receiving MSH and message exchange pattern bindings.
The intermediary functionality defined here supports message relaying across segmented networks, synchronous and asynchronous bindings and both active (push) and passive (pull message stores) forwarding styles. Multi-hop paths may consist of any number of intermediaries... A key end-user requirement that this specification supports is end-to-end reliable messaging and end-to-end security and compliance with Web Services interoperability profiles..."
See also: the announcement
Daniel Appelquist and Thomas Roessler (eds), Workshop Report
A published report W3C Workshop on Privacy for Advanced Web APIs summarizes the highlights and outcomes of a 'W3C Workshop on Privacy for Advanced Web APIs' held July 12-13, 2010, in London. This workshop brought together about forty-five (45) participants from industry (including browser vendors, mobile operators, device manufacturers and service providers), academia, and standardization. The workshop's main goal was to outline next steps for the W3C concerning the privacy considerations for advanced APIs that make personal information and sensor data available to Web applications, following up on W3C's previous work on exposing a user's geographical location through the geolocation API.
More generally, workshop participants reviewed the W3C's overall direction in the privacy space, discussed approaches toward better privacy on the Web, and toward standards bodies' roles and responsibilities in this space. A number of members of the W3C Device APIs and Policy WG (DAP) attended this workshop and discussed privacy implications from the workshop during the subsequent DAP face-to-face meeting.
The two practical proposals that drew most interest and discussions were the Mozilla privacy icon approach and CDT's privacy rule-set idea. Both proposals received a lot of positive feedback, and questions about their viability. In addition to technical and user interface challenges, there were questions about the business incentives for browser vendors and large Web providers, as one of the main obstacles for getting privacy from research and standardization to deployment. Nevertheless, further investigation and experimentation with both approaches seems worthwhile and was encouraged.
There was agreement that it is useful to capture best current practices gained during early implementation efforts (such as those presented during the workshop regarding the geolocation API). Furthermore, investigating how to help specification writers and implementers to systematically analyze privacy characteristics in W3C specifications was seen as a worthwhile effort. To this end, the W3C staff plans to propose a charter for a Privacy Interest Group that can serve as a forum for this work. Such an Interest Group could also provide a focal point for privacy-related coordination with other interested standard development organizations..."
See also: the Privacy Workshop web site
Charles Babcock, InformationWeek
"Chris Pinkham was the designer of Amazon's EC2 cloud as an outgrowth of its retailing Web services. He designed and managed the software systems behind the Amazon online store as VP of engineering for infrastructure. He is now CEO of a start up called Nimbula, which is developing a cloud operating system. I sat down with Pinkham recently to learn where that effort is leading. He and Willem van Biljon, VP of products, teamed up to found Nimbula in early 2009. He and Willem are on the board of directors along with Roelof Botha, venture capitalist at Sequoia Capital and another graduate of the University of Cape Town.
Pinkham is not trying to create a duplicate of the EC2 infrastructure, which is a distinct and proprietary cloud with its own virtual machine file format. Nor is he trying to create a Savvis or AT&T or Verizon Business compatible cloud, all of which are VMware-oriented with APIs architected to know what to do with VMware file formats. Pinkham is trying to move the internal enterprise cloud to a more fundamental layer where the software can provide essential cloud services to any standard virtual machine file formats...
In its initial phase, Nimbula will work with the open source Xen and KVM hypervisors. Next up is VMware's ESX Server. Ultimately, it will treat the hypervisor as a common commodity, regardless of where it comes from; this suggests that Nimbula has drawn its lessons, not from the proprietary format of EC2 but from the neutral migration format, OVF, from the DMTF standards group... By building an infrastructure that starts with a neutral workload approach as opposed to building around a specific existing one, Nimbula has started down a path to produce a general purpose private cloud, usable in many existing settings and perhaps one day linked to a public cloud, such as EC2..."
According to the Nimbula Cloud Operating System technical white paper, this technology is "an automated cloud management system delivering Amazon EC2-like services behind the firewall. Nimbula's technology allows customers to easily repurpose their existing infrastructure and build a computing cloud in the trusted environment of their own data center. Using simple and rapid deployment technologies, The Nimbula Cloud OS transforms under-utilized private data centers into muscular, easily configurable compute capacity, quickly and cost effectively. With access to both on- and off-premise cloud services available via a common API, the Nimbula Cloud OS combines the benefits of capitalizing on internal resource capacity and controlled access to additional external compute capacity... The Nimbula Cloud OS abstracts the underlying technology to provide a coherent view of a completely automated virtual data center. Nimbula's intelligent cloud control software isolates customers from the operational and hardware complexity associated with deploying compute in a static private data center. A RESTful HTTP API provides a simple and comprehensive interface to all aspects of cloud resource control. Cloud resources can also be managed via a command line interface (CLI) and web control panel, built on top of the API..."
See also: the Nimbula Cloud Operating System
Mark Ellison and Bob Natale (eds), IETF Internet Draft
The Internet Engineering Steering Group (IESG) announced the publication of a new Request for Comments specification in the online RFC libraries: Expressing SNMP SMI Datatypes in XML Schema Definition Language . This document, produced by members of the IETF Operations and Management Area Working Group Working Group, is now an IETF Proposed Standard Protocol.
The specification "defines the IETF standard expression of Structure of Management Information (SMI) base datatypes in XML Schema Definition (XSD) language. The primary objective of this memo is to enable the production of XML documents that are as faithful to the SMI as possible, using XSD as the validation mechanism. This standard expression enables Internet operators, management application developers, and users to benefit from a wider range of management tools and to benefit from a greater degree of unified management. Thus, standard expression enables and facilitates improvements to the timeliness, accuracy, and utility of management information. Section 4 presents the XSD for SMI Base Datatypes.
From the Introduction: "Numerous use cases exist for expressing the management information described by SMI Management Information Base (MIB) modules in XML. Potential use cases reside both outside and within the traditional IETF network management community. For example, developers of some XML-based management applications may want to incorporate the rich set of data models provided by MIB modules. Developers of other XML-based management applications may want to access MIB module instrumentation via gateways to SNMP agents. Such applications benefit from the IETF standard mapping of SMI datatypes to XML datatypes via XSD (W3C XML Schema)...
MIB modules use SMIv2 to describe data models. For legacy MIB modules, SMIv1 was used. MIB data conveyed in variable bindings ("varbinds") within protocol data units (PDUs) of SNMP messages use the primitive, base datatypes defined by the SMI... Using the translation of TC into base SMI datatypes any MIB module that uses TCs can be mapped into XSD using the mappings defined in this memo. For example, for IP addresses (both IPv4 and IPv6), MIB objects defined using the InetAddress TC (as per [RFC4001]) are encoded using the base SMI datatype underlying the InetAddress TC syntax rather than the IpAddress base datatype..."
See also: the IETF Operations and Management Area Working Group (OPSAWG) Working Group
David Carlisle, Patrick Ion, Robert Miner (eds), W3C PRs
W3C has issued a Call for Review in connection with the publication of two Proposed Recommendation specifications for MathML. W3C MathML is "about encoding the structure of mathematical expressions so that they can be displayed, manipulated and shared over the World Wide Web. A carefully encoded MathML expression can be evaluated in a computer algebra system, rendered in a Web browser, edited in your word processor, and printed on your laser printer. Mathematical software vendors are adding MathML support at a rapid pace, and MathML is fast becoming the lingua franca of scientific publication on the Web."
MathML can be used to encode both mathematical notation and mathematical content. About thirty-eight of the MathML Version 3.0 markup elements describe abstract notational structures, while another about one hundred and seventy provide a way of unambiguously specifying the intended meaning of an expression. The specification discusses how the MathML content and presentation elements interact, and how MathML renderers might be implemented and should interact with browsers. It also addresses the issue of special characters used for mathematics, their handling in MathML, their presence in Unicode, and their relation to fonts.
Mathematical Markup Language (MathML) Version 3.0 PR is a specification that is under review by the W3C Advisory Committee for endorsement as a W3C Recommendation. It is is a mature document that has been widely reviewed and has been shown to be implementable; W3C encourages everybody to implement the specification. MathML Version 3.0 is designed as an 'XML Application', that is, it uses XML markup for describing mathematics. The specification makes use of a format called Content Dictionaries, which is also an application of XML. This format has been developed by the OpenMath Society,with the dictionaries being used by this specification involving joint development by the OpenMath Society and the W3C Math Working Group."
The PR specification A MathML for CSS Profile is expected to facilitate adoption of MathML in web browsers and CSS formatters, allowing them to reuse existing CSS visual formatting model, enhanced with a few mathematics-oriented extensions, for rendering of the layout schemata of presentational MathML. Development of the CSS profile is assumed to be coordinated with ongoing work on CSS. As specified in this document a restricted part of MathML3 properly used should render well with currently implemented CSS up to CSS 2.1."
See also: A MathML for CSS Profile
Jeni Tennison, Jeni's Musings Blog
"The web site legislation.gov.uk is a government resource built on the principles of transparency and open [linked] data, including ideas laid out in the Power of Information Taskforce Report. It now features a lovely user interface which helps end-users find and understand legislation, but it's layered over the top of an API that anyone is free to use to construct their own websites based on the same data.
As far as content goes, legislation is about as tough as you can get. For a start, Acts and Statutory Instruments are semi-structured documents, not tabular data. It's not a simple matter of storing and extracting rows in a database: we need to be able to address portions of an item of legislation such as 'Local Government Act 1988 (c. 9, SIF 81:2), Sch. 3 para. 13(1)(b)(2)'... The content itself is complex. For legislation.gov.uk, the main challenge is not to do with faithfully reconstructing page and line breaks (fortunately!) but how to represent complex, annotated, changes to legislation over time, and then how to present them...
We also have a lot of documents, some of which are very large. There are nearly 60,000 items of legislation on the site. The largest and most complex of them has hundreds of sections and about a hundred distinct versions. When you consider all the versions of all the possible fragments of all the items of legislation, you're talking about 6.5 million distinct documents, each of which is available in HTML, XML, PDF and for which there is some RDF metadata... On top of this, the content is constantly changing. New legislation is published every working day, first as PDFs, then as HTML (and XML), and then various associated documents the most important of which are Explanatory Notes, again first in PDF and then in HTML/XML form. Old legislation changes too; the legislation.gov.uk editorial team is constantly working through a backlog of changes to existing legislation brought about by new legislation...
Building the user interface (API) first helped in two ways: it helped the legislation experts who were looking at the documents to spot errors in a way that they unsurprisingly struggled to do when presented with raw XML. Also, it helped to identify things that the API needed to do to support a useful website, such as always providing links to the table of contents for an item of legislation or providing a search based on modification date... All of this has only been possible by having an excellent team of experts and developers [credits follow]..."
See also: the 'legislation.gov.uk' web site
Amit Sheth and Juliana Freir (Chairs), Workshop CFP
Submissions are due August 27, 2010 for The Second International Workshop on the role of Semantic Web in Provenance Management (SWPM 2010). The Workshop will be held on November 7, 2010, at Shanghai International Convention Center, 2727 Riverside Avenue, Pudong Shanghai, China. It is co-located with the Ninth International Semantic Web Conference (ISWC-2010).
"The workshop anticipates the participation of researchers in academia, industry, and government involved in both provenance management and Semantic Web. Given the focus of this workshop on provenance management in real world Semantic Web scientific applications we expect active participation of domain scientists and Web technologists also. Finally, the workshop aims to raise awareness among provenance researchers about Semantic Web and correspondingly highlight provenance management as a rich problem domain for Semantic Web researchers.
The scale at which data across different domains (e.g. biomedical informatics, astronomy, oceanography and etc) is created along with the rapidly increasing LOD cloud mandates the processing and analysis of provenance metadata in a scalable way. The proof layer in the Semantic Web layer cake, corresponding to provenance information, has been identified as an important component for the implementation of 'trust mechanisms' and effective information extraction from the Web. The Semantic provenance notion brought together the elements of the Semantic Web and provenance metadata useful in context of real world Semantic Web applications.
Several workshops each addressing different aspects of provenance have been held, such as Provenance in Databases, Provenance in Scientific Workflows, and the biannual International Provenance and Annotations Workshop (IPAW, 2006 through 2010), but none of these workshops have specifically addressed the role of Semantic Web in provenance management. Further, the large number of participants representing a variety of domains in the ongoing W3C Provenance Incubator Group makes this workshop timely and relevant. The special issues of the Journal of Web Semantics and the IEEE Internet Computing on provenance strongly emphasize the importance of provenance management for computer science researchers..."
See also: ISWC-2010
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Document URI: http://xml.coverpages.org/newsletter/news2010-08-16.html — Legal stuff

redpajama_set_name: RedPajamaCommonCrawl


text:
U.S. Gives Afghanistan New Ally Status As Part Of 2014 Transition
By Dana Farrington
Published July 7, 2012 at 2:02 AM MDT
In Kabul, Secretary of State Hillary Clinton announces that Afghanistan is now a "major non-NATO ally" alongside Afghan President Hamid Karzai.
Secretary of State Hillary Clinton made an unannounced visit to Afghanistan this morning, and she brought along some news. The country has officially been designated a "major non-NATO ally" of the U.S., which will facilitate defense and security cooperation between the countries even after the U.S. withdraws combat troops in 2014.
In an emailed press release, the State Department says the status "qualifies a country for certain privileges supporting defense and security cooperation but does not entail any security commitment to that country."
Clinton held a brief press conference in Kabul after meeting with President Hamid Karzai and talking to staff at the U.S. Embassy. NPR's Sean Carberry tells our Newscast desk that "Clinton went to great lengths to ease concerns that the U.S. will forget about Afghanistan once the troops leave in 2014."
The State Department says that as Afghanistan begins taking on more security responsibility, the designation "will be a critical catalyst for maintaining effective Afghan National Security Forces and building a robust peace-time security relationship between Afghanistan and the United States."
After the event, Clinton and Karzai departed for an international donor conference in Tokyo, which will begin tomorrow. The Associated Press reports "donors are expected to pledge around $4 billion a year in long-term civilian support."
The Washington Post says that aid is anticipated "at least through 2017 and ideally until 2025."
The funding is not expected to come without stipulation. The AP says conference attendees have an agenda:
"In Tokyo, representatives from some 70 countries and organizations will establish accountability guidelines to ensure that Afghanistan does more to improve governance and finance management, and to safeguard the democratic process, rule of law and human rights — especially those of women."
As the Post reports, corruption will be at the forefront of donors' minds. From Kabul, Clinton had this to say on the topic:
"Afghanistan needs to do its part as well, by making key economic reforms, fighting corruption, and strengthening the rule of law, all of which are key conditions for attracting more trade and investment. I want to commend President Karzai on his strong public pledges to stamp out corruption and build the institutions that will be critical to Afghanistan's future."
But, as the Post says, "Despite years of U.S. pressure, Afghan President Hamid Karzai has failed to undertake significant reforms to curtail corruption, and there has not been a single high-level conviction in a corruption case."
Even so, Clinton called the new alliance status a commitment to Afghanistan's future.
"Please know that the United States will be your friend and your partner. We are not even imagining abandoning Afghanistan."
Update at 6:02 a.m. ET. Other 'Major Non-NATO Allies':
Also on the list of allies, according to the State Department [PDF]: Argentina, Australia, Bahrain, Egypt, Israel, Japan, Jordan, Kuwait, Morocco, New Zealand, Pakistan, the Philippines, Thailand and Republic of Korea.
Update at 7:48 a.m. ET. Clinton On Pakistan:
As NPR's Sean Carberry reports, Clinton today also mentioned Pakistan, which has long been accused of supporting insurgents in Afghanistan.
"We were struck by the recent call from Pakistan's Parliament that Pakistani territory shall not be used for any kind of attacks on other countries."
Last week, Clinton apologized for an errant U.S. airstrike that killed 24 Pakistani troops last November. That apology ended a bitter standoff, Carberry reports, and led Pakistan to reopen its supply routes to Afghanistan for NATO convoys.
Update at 8:10 a.m. ET. A Clarification On Earlier Statement:
The original version of this post stated: "The Washington Post says that aid is anticipated 'at least through 2017 and ideally until 2025,' and is a big cut from the more than $100 billion a year the U.S. is spending on the country now."
As Carberry points out, it's not quite right to compare $4 billion in aid anticipated Sunday to the $100 billion the U.S. has been spending:
"The U.S. is spending around $100 billion a year running and fighting the war in Afghanistan, but that money is not aid money. In FY 2010, the U.S. spent a little over $4 billion on non-military aid to Afghanistan and is projecting about $2.5 billion for FY 2013 as its part of the $4 billion that the international community will provide.
"So, the amount of aid is decreasing significantly, but certainly not from $100 billion to $4 billion. There are multiplier effects of the military spending, so when that money draws down, it will also impact the Afghan economy."
Carberry recently reported on Morning Edition what that decline might mean for the country.
Dana Farrington
Dana Farrington is a digital editor coordinating online coverage on the Washington Desk — from daily stories to visual feature projects to the weekly newsletter. She has been with the NPR Politics team since President Trump's inauguration. Before that, she was among NPR's first engagement editors, managing the homepage for NPR.org and the main social accounts. Dana has also worked as a weekend web producer and editor, and has written on a wide range of topics for NPR, including tech and women's health.
See stories by Dana Farrington


text:
Q: multiple functions for stream C++ #include <fstream>
#include <iostream>
#include <cstdlib>
#include <cctype>

using namespace std;

void whitespace_replace(ifstream& in_stream, ofstream& out_stream);
void digit_replace(ifstream& in_stream, ofstream& out_stream);

int main()
{
    ifstream fin;
    ofstream fout;

    cout << "Begin editing files." << endl;
    fin.open("example.dat");

    if (fin.fail())
    {
        cout << "Input file opening failed.\n";
        exit(1);
    }

    fout.open("example2.dat");

    if (fout.fail())
    {
        cout << "Output file opening failed.\n";
        exit(1);
    }

    whitespace_replace(fin, fout);
    digit_replace(fin, fout);
    fin.close();
    fout.close();
    cout << "End of editing files.\n";
    return 0;
}

Function to replace white spaces with a hyphen.
void whitespace_replace(ifstream& in_stream, ofstream& out_stream)
{
    char next;

    do
    {
        in_stream.get(next);

        if (isdigit(next))
            out_stream << '#';
        else
            out_stream << next;
    } while (next != '.');
}

Function to replace digits with a '#':
void digit_replace(ifstream& in_stream, ofstream& out_stream)
{
    char voip;
    do
    {
        in_stream.get(voip);

        if (isspace(voip))
            out_stream << "-";
        else
            out_stream << "-";
    } while (voip != '.');
}

It doesn't let me run both the functions to change the numbers in my .dat file to '#' and replace all blank spaces with a '-'. What do I have to do to make the functions work?

A: The subsequent calls of
whitespace_replace(fin, fout);
digit_replace(fin, fout);

certainly don't see the same stream state for fin or fout.
You have to combine these operations into a single parser/decision hierarchy what to translate from the input in a particular state.

A: After returning from the first function the state of fin and fout will not be the same when you pass them to the second function, and in your case seeking the streams back to the beginning,before calling the second function, will not accomplish what you are trying to do because it will undo what you have written to the output. You may need to combine the two function together if you want to read from one file,process the data and output the result to another file directly as you are doing. Otherwise you need to first read the data from the input file, put it in a variable then call the individual functions to process that data and write the processed data to the output file.
One way similar to your might be to combine the logic of the two functions in one function call this function:
char next;
in_stream.get(next);
if (isspace(next))
    out_stream << "-";//if space replace with '-'
else if (isdigit(next))
    out_stream << "#";//if digit replace with '#'..
else
    out_stream << next;

redpajama_set_name: RedPajamaStackExchange


Margot Robbie's Harley Quinn made a huge impression on audiences when Suicide Squad debuted this summer, but we've only scratched the surface of the DCEU's badass women. With Gotham City Sirens currently in development at Warner Bros., we've started to wonder what the titular trio of Gotham-based villainesses could genuinely look like. A new photo has surfaced online suggesting a hypothetical Gotham City Sirens team featuring Megan Fox as Ivy and Odette Annable as Catwoman, and it is seriously awesome. Check it out below to see for yourself!
A new photo has just surfaced on the BossLogic Twitter account showing a mockup of what the Gotham City Sirens ensemble could potentially look like. The top of the picture features a shot of Margot Robbie's Harley Quinn swinging her baseball bat in epic fashion; however, it's the bottom two segments of the picture that really open up the potential for the future. The middle segment showcases House's Odette Annable as Selina Kyle a.k.a Catwoman, while the bottom third depicts Megan Fox as Pamela Isly a.k.a Poison Ivy. If you're a fan of the Batman universe, this should get you very, very excited.
Everyone has his or her own version of what the Gotham City Sirens team should look like, but I definitely think that that particular vision could work. There's the right balance of realism and otherworldliness that makes it a perfect fit for the DCEU. Harley Quinn brings a colorful sense of craziness to the photo, while Catwoman has a far darker, more subdued appearance. Rounding out the affair is Megan Fox's Poison Ivy, who brings a more powerful and monstrous look. In fact, Fox's version of Ivy actually resembles the version from the Arkham games with the veiny vine-like texture running through her face.
Of course, this only represents the first half of the equation. Gotham City Sirens will definitely bring Harley Quinn, Poison Ivy, and Catwoman into the equation, but they're also set to face off against the heroic Birds of Prey team. This movie will mark the introduction of characters like Black Canary, The Huntress, and Batgirl into the DCEU, and really flesh out the female corner of the silver screen DC lore. It's a huge moment for superhero movies, and Warner Bros. needs to make sure that it hires the right women to take on these legendary roles.
CinemaBlend will keep you up to date with any and all relevant details related to the upcoming Gotham City Sirens movie as more information becomes available to us. The film is currently on a fast track at Warner Bros.


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A delightful stay in a charming spot!
Puffins is a great place and would be perfect for anyone visiting the the lovely town of St Ives.
The interior is modern and clean, the parking is an asset. We would very happily come again!
Amazing views, brilliant location, lovely appointed apartment. Our third visit to St Ives with Cherished- we would highly recommend you to all our family & friends!
Very well maintained, car parking facility great & the location worked really well for us. Very helpful & efficient service & thank you for the Welcome Hamper!
Our second visit & we will be back! Very generous goody bag from the friendly team at Cherished Cottages!
Loved waking up to birdsong and enjoying leisurely breakfasts overlooking St Ives Bay – 'ansome!
A very well equipped and well furnished apartment. Perfect.
We have enjoyed our stay in "Puffins". At this time of year the weather ranged from hot sunshine, warm evenings to the tail end of tropical storms, so it has been wonderful to return to "our cosy home" and chill out – with everything working and the apartment warm.
We loved Puffins, beautiful contemporary apartment, great furnishings etc, loved it!
Nice views, plenty of room. Lovely bedding and towels, and Cornish groceries. Lovely stay – Thank you!
An amazing apartment with superb facilities.
A very homely welcome and New Year in St Ives is great fun!
Puffins had everything that we needed and we had the bonus of fabulous weather.
All the finishing touches make it feel very homely, thank you.
Fabulous apartment. We hope to return here soon. Thank you for the Cornish goodies, a lovely touch.
Breakfast with a sea view – fantastic. Beds were comfy. Everything spot on. St Ives is a lovely place.
Fantastic views, superbly equipped, we had a wonderful holiday. Looking forward to our next visit.
Welcome pack much appreciated after long journey. Flat warm, clean and very comfortable.
Fantastic apartment in a very good location. Looking forward to our next visit.


text:
Als Dämon (Plural Dämonen; lateinisch daemōn, von ) wird in verschiedenen Mythologien, Religionen und mystischen Lehren zunächst ein "Geist" (lateinisch spiritus) oder eine Schicksalsmacht () als "warnende oder mahnende Stimme (des Gewissens)" und "Verhängnis" verstanden. Unter christlichem Einfluss wandelte sich die Bedeutung dann bis zu einem Handlanger des "Teufels", und somit wird heute als Dämon entgegen dem neutralen bis eher positiven Sinn des Ursprungswortes für die gemeinten Geisteserscheinungen oder Geisteswesen häufig ein solches Wesen bezeichnet, das nach allgemeiner Vorstellung Menschen erschreckt, bedroht oder ihnen Schaden zufügt, also als böses Geistwesen erscheint. Die systematische Erfassung der Dämonen bezeichnet man in der christlichen Tradition als Dämonologie.

Dämonen werden üblicherweise im religionswissenschaftlichen Sinne von Geistern durch ihren Bezug zum Körper unterschieden: Während der Geist unabhängig vom Körper sei, tritt der Dämon, ausgehend von seiner Sphäre, in Beziehung zum Menschen und übt auf diesen einen Einfluss aus. In diesem Sinne werden auch (gefallene) Engel und Teufel den Dämonen zugeordnet, aber durch ihre Beziehung zur Gottheit spezifiziert und somit von den herkömmlichen Dämonen unterschieden.

Im archäologischen Sprachgebrauch bedeutet Dämon ein tierköpfiges Mischwesen (Chimäre) mit mindestens menschengestaltigen Beinen. Den Gegensatz dazu bilden "Monster", wie Mischwesen mit Tierkörpern und Tierköpfen phantastischer Art bezeichnet werden (z. B. Greif oder Drachen) oder Tierkörper mit menschlichen Köpfen wie Sphinx (Frauenkopf und Löwinnenkörper), Mantikor (Männerkopf mit Löwenkörper und Skorpionschwanz) und Zentauren (Menschenoberkörper und Pferdeleib).

Etymologie
Das Wort stammt vom griechischen Wort  ab. Der Name Daimon stand in der griechischen Mythologie ursprünglich für den Geist der Abgeschiedenen oder umgekehrt den abgeschiedenen Geist der Verstorbenen (griechisch  "Schatten"), die körperlosen Gestalten der Abgeschiedenen. Es scheint insoweit eine positive Bedeutung im Vordergrund gestanden zu haben, solange die Sage von Bedeutung war, in der die Seelen der Menschen des goldenen Zeitalters  genannt wurden, die dabei "eine Mittelstufe zwischen Göttern und Menschen, eine zweite Klasse niederer Götter" darstellten. In ganz ähnlicher Bedeutung existiert im Deutschen das nur selten gebrauchte Wort Schemen (vergleiche auch "schemenhaft") für Geister, Gespenster und Spukgestalten. Zugrunde liegt diesen und anderen Wortbildungen (wie scheinen, schimmern, schier und Schimmel) nach dem Herkunftwörterbuch des Großen Duden das indogermanische Wurzelwort *skai- in der Bedeutung von "(stumpf) glänzen, Glanz, Abglanz".

Das Herkunftwörterbuch des Großen Dudens gibt die Bedeutung von Dämon als "böser Geist, ein Mittelwesen zwischen Gott und Mensch" an und führt es auf griechisch  "(ver)teilen, zer-, zuteilen" sowie "geteilt werden" zurück. Von daher wird dort als Grundbedeutung von Dämon die Angabe "Ver- und Zuteiler (des Schicksals)" hergeleitet. Interessant sind die weiteren Beziehungen von  – einerseits zu dem griechischen Wort für Volk  – wie in Demokratie –, andererseits und noch weiter ausholend zu "Zeit" (ebenso englisch time; Tide[(n)hub]/Gezeiten, englisch tide; siehe auch Zeile, Ziel, Zeitung) im Sinne von "Abschnitt, Abgeteiltes": Bei alledem handelt es sich sprachhistorisch oder etymologisch um Ableitungen aus dem indogermanischen Wurzelwort *da[i]- für "teilen, zerreißen, zerschneiden", worauf auch deutsch "Teufel" und lateinisch diabolus beruhen.

Das Wort  wiederum steht in Verbindung mit dem griechischen Wort  in der Bedeutung des Schicksals oder Gewissens, das den Menschen jederzeit unsichtbar begleitet. Es gibt die Einschätzung, dass erst im Lauf des Mittelalters der Begriff Dämon mit unangenehmen Vorstellungen verbunden worden sei und damit eine Verschiebung ins Negative erhalten habe. Pandämonium bezeichnet die Gesamtheit aller Dämonen oder ihren Aufenthaltsort, der im übertragenen Sinn ein Ort des Grauens ist.

Klassifizierung
Als wegweisend für die religionswissenschaftlichen Untersuchungen des Dämonenglaubens gilt Gerardus van der Leeuws (1959). Das Dämonische wird im religionswissenschaftlichen Sinne in verschiedene Gattungen unterteilt:
 Spukdämonen
 Naturdämonen (z. B. Wüstendämonen, Luftgeister, Wasserdämonen, Einödendämonen usw.)
 Krankheits- und Wahnsinnsdämonen (Besessenheit, Inspiration o. Ä.)
 Traumdämonen
 Totengeister
 Schutzdämonen (der Orte, Stände und Berufe)

Ethnische Religionen
In nahezu allen ethnischen Religionen kommen Dämonen vor (in der Fachliteratur auch als Polydämonismus bezeichnet). Hier stehen sie für den Glauben an eine Vielzahl unberechenbarer, launischer und unheimlicher Mächte im Sinne personifizierter Naturgewalten oder Krankheiten. Im Zusammenhang mit dem Glauben der sogenannten "Naturvölker" werden die Bezeichnungen "Dämonen" und "Geister" häufig synonym benutzt. So handelt es sich ebenso um schutzgewährende Totem- oder Hausgeister, verbündete Tiergeister oder harmlose Naturgeister. Bei den Dämonen steht der Aspekt der konkreten Gestalt gegenüber dem Spirituellen im Vordergrund. Die negative Konnotation ist vor allem eine Folge der christlichen Mission, die die Dämonen mit dem Teufel gleichsetzte. Vor der Einwirkung des Christentums waren es verschiedene unkörperliche, selbstbewusste Wesen mit teilweise übermenschlichen Kräften und Fähigkeiten, die die gesamte Natur bevölkerten. Sie galten entweder als immateriell, jedoch zumeist als gebunden an Objekte oder Lebewesen und standen in der religiösen Hierarchie unter den Göttern. Abgesehen von den Geistern verstorbener Menschen werden Geister und Dämonen als unverwandt mit den Menschen, jedoch mit menschlichen Eigenschaften beschrieben. Die Vielfalt der mythologischen Vorstellungen macht es häufig schwierig, Dämonen und Geister klar von der Beseeltheit der Naturerscheinungen (Animismus) zu trennen.

Antiker Mittelmeerraum

Ägyptische Mythologie

Die ägyptische Mythologie postulierte eine ungeheure Zahl Dämonen auf der Erde, in der Luft, in der Unterwelt und im Wasser. In der sumerischen und später auch der babylonischen Mythologie wurden neben den himmlischen Geistern im Sterndienst auch solche verehrt, deren Aufenthalt und Wirksamkeit an bestimmte Gegenden gebunden war; und noch tiefer unten die verfinsterten Geister, die auf und in der Erde und in ihrer Atmosphäre wohnten, wie die Feuer-, Licht-, Feldgeister etc. Dämonen können als Boten einer Gottheit, aber auch unabhängig von diesen auftreten. Häufig waren Dämonen als Wächter der Unterwelt oder von Gräbern eingesetzt. Während der ptolemäischen Periode galten Dämonen dann zunehmend auch als Schutzgötter in privaten und lokalen Kulten.

Griechisch-römische Antike

Die griechische Mythologie ging zunächst bei sämtlichen Naturphänomenen von Dämonen (übernatürliche Wesen) als Verursacher aus (z. B. Blätterrauschen im Wind, Zikadenzirpen usw.), später nur noch bei ungeklärten Vorgängen oder Prozessen (z. B. Gärung von Milch oder Alkohol, Verdunstung, Verwesung, Verwitterung, Alterung etc.). Im alten Orient galten Dämonen als Teil der Weltordnung, indem ihnen der Ursprung von Krankheit und auch Tod zugesprochen wurde. Der griechische Epenschreiber Hesiod (etwa 700 v. Chr.) beschreibt in seinem Hauptwerk Theogonie den Glauben an ganze Scharen und verschiedene Klassen von Dämonen als Zwischenwesen zwischen den Göttern und den Menschen. Sie umschweben den Menschen als quasi unsichtbare Wächter über Recht und Unrecht und spenden auch Reichtum. Außerdem wirken sie in der irdischen Sphäre als Natur- und Elementargeister, entweder als Wohltäter oder als Verderber. Eine größere Rolle spielt die Dämonologie auch in der neuplatonischen Philosophie (ab etwa 300 n. Chr.), welche den ganzen Polytheismus der Griechen in Gestalt des Glaubens an Dämonen, die als Untergötter der Natur und allen Lebensbeziehungen vorstehen und als "weltschöpferische Mittelwesen" zwischen den hilfsbedürftigen Menschen und der Gottheit vermitteln sollten, in ihr System mit aufnahm.

Die Philosophen haben diesen Glauben mit vielen einzelnen Beziehungen auf das Natur- und das menschliche Seelenleben (auch mit Übertragung auf die geheimnisvolle Geisterwelt der Verstorbenen) immer weiter ausgebildet. Besonders in zwei Richtungen trat derselbe hervor:
 Einmal waren die Dämonen als dienende Kräfte und begleitende Umgebung der einzelnen Kultusgötter gedacht (in welcher Anwendung sie häufig individuellere Gestalt und Namen annehmen).
 Andererseits waren nach Ansicht der damaligen Dämonologie die Dämonen den einzelnen Menschen (oder auch Völkern) zugesellte Geisterwesen, welche dieselben von der Geburt an auf allen ihren Lebenswegen begleiten. Die Einwirkung dieser Dämonen äußerte sich einmal zum Schutz und Heil, aber auch zum Schaden der Menschen. Daher nahm man später auch zwei Dämonen für jeden Einzelnen an: einen guten und einen bösen. Der allgemeine Glaube war aber auch, dass von dem Dämon jedes Einzelnen Gutes oder Böses kommen würde, dass der Dämon des einen mächtig oder wohlwollend, der des andern schwach oder übelwollend sei.
 Sokrates spricht in diesem Glauben von seinem Daimonion als von einem guten Geist, welcher ihn von den ersten Jahren seines Lebens an begleitet und stets von Unrechtem abgehalten habe. Angelehnt an diese Vorstellung beschreibt Johann Wolfgang von Goethe in dem Gedicht Der fünfte Mai den Dämon als Charakter des Einzelmenschen.
Etwas anders entwickelte sich der Dämonenglaube in der römischen Mythologie, in der griechische Ideen sowie orientalische Vorstellungen (durch Vermittlung über die etruskische Mythologie) aufgenommen und weitergebildet wurden. Hier erscheinen die Dämonen als so genannte Genien. Diese Vorstellungen wurden dann vom frühchristlichen Dämonenglauben übernommen.

Germanische Mythologie
Zu den Dämonen der germanischen Mythologie gehören u. a. die Wichtel, Elfen und Riesen. Bei dem Wichtel handelte es sich wahrscheinlich um ein gestaltloses, aber sich bewegendes Etwas (Dämon). Bei den Elfen und Riesen handelte es sich hingegen um näher bestimmte personifizierte Dämonen. Die Elfen konnten überall in der Natur und auch in der Häuslichkeit des Volkes anzutreffen sein. So ließen sich verschiedene Klassen von Elfen – wie Waldelfen, Erdelfen und Wasserelfen – finden. Den meisten Elfenklassen war gemein, dass sie klein oder von zärtlicher Figur seien. Die Elfen waren moralisch ambivalent: Manche ihrer Tätigkeiten waren friedlich und ähnelten denen der Menschen (z. B. Backen, Schmieden, Wäschetrocknen und Wasserschöpfen). Andere hingegen schadeten den Menschen (vertauschten Kinder, entführten Frauen, lähmten, blendeten, brachten Alpträume, verzauberten o. ä.). Durch Feuer, Sonnenlicht oder Stahl konnten sie verschreckt oder gebannt werden. Die Einteilung in gute Lichtelfen und böse Dunkelelfen lässt sich erst seit der Snorra-Edda belegen und geht wahrscheinlich auf die christliche Dämonenvorstellung von Teufeln und Engeln zurück. Die Riesen wurden häufig mit Naturgewalten in Verbindung gebracht und waren wohl deren Personifizierung. Sie traten wesentlich seltener in Beziehung zu den Menschen als die Elfen, konnten aber auch Glück und Unglück bringen. Den Asen (Göttern) feindlich gesinnt, ließen sich die Riesen (anders als die Elfen) als personifizierte Mächte des Chaos, die die göttliche Ordnung bedrohten, vorstellen. Häufig brachen die Götter ihre Eide gegenüber den Riesen oder ermordeten sie. Die Moral der Germanen unterschied nicht in moralische Kategorien von gut und böse, sondern vielmehr in nutzbringend und schadenbringend, sodass die Dämonen nicht zwangsläufig als böse oder gar als Teufel betrachtet wurden.

Mittlerer Osten

Indische Mythologie
In der indischen Mythologie haben die Dämonen (Asuras) einen festen Platz. Im Hinduismus sind sie die Gegenspieler der Götter (Devas). Nach alter indischer Vorstellung waren die Dämonen einstmals Götter. Als die Asuras geschaffen wurden, gab man ihnen als Gabe die Wahrheit und die Lüge mit, wobei sie später die Wahrheit ablegten und dämonisiert wurden. Es gibt verschiedene Dämonengruppen, die Daityas, die Danavas oder die Rakshasas, die oft als Tiere, z. B. Geier, Hunde oder Tiger, oder als besonders hässliche Menschen dargestellt werden.

Altiranisch-persische und zoroastrische Dämonologie
Die altiranische Dämonenvorstellung übernimmt die indischen Deva als Daevas. Die Perser lehnten ihre Verehrung ab und degradierten sie zu falschen Göttern und machten sie später zu den Gegner des einzigen Gottes, nahezu teuflischen Geistern, in der zoroastrianischen Religion. Die iranische Dämonenvorstellung, welche insbesondere die persische Dämonenlehre einschließt, macht für jedes Unglück, Krankheit, Laster oder Übel einen bestimmten bösen Dämon verantwortlich. Hierbei werden böse Dämonen als Daevas, (später, mittelpersisch: Diws) bzw. Druj (abgeleitet von Avestisch druj bzw. drug entsprechend Altpersisch drauga- 'Lüge', 'Trug'; Pahlavi: druz) bezeichnet. Sie betrügen den Menschen, indem sie das Böse als gut deklarieren. Ahriman lenkt dieses Dämonenheer und ist mit dem Teufel der biblisch-christlichen Dämonologie vergleichbar. Im Volksglauben werden die bösen Feen (Paris bzw. Pairikas) und besonders die Yatus gefürchtet, die sich durch Zauberei verwandeln können, um die Menschen zu täuschen und zu hintergehen.

Systematisiert wurde die Dämonenlehre in der persischen Mythologie, in welcher dem Ahura Mazda außer den sieben Amschaspands viele gute Genien und dem Ahriman außer den sieben Daevas noch zahllose böse Geister untergeordnet sind.

Der Zoroastrismus weist einen stark differenzierten Dämonenglauben auf, u. a. in Form der Dämonin Drug (Lüge), der Leichenhexe Nasu oder der Zornesgestalt Aesma Daeva Asmodeus. Von bedeutendem Einfluss auf die jüdische Dämonologie war deren Berührung mit den zoroastrisch-iranischen Dämonenlehren. Während noch Plato Dämonen als Mittlergestalten zwischen Göttern und Menschen begreift, verstärkt sich mit dem antiken Judentum und Christentum die rein negative Einschätzung der Dämonen.

Fernöstlicher Raum

Chinesische Dämonologie
Die altchinesische Dämonologie des Daoismus kennt zwei Hauptgruppen von Dämonen die ihrem Wesen nach den beiden kosmischen Kräften Yin (das Weibliche, Böse, Dunkle und die Erde) und Yang (das Männliche, Gute, Helle und der Himmel) entsprechen. Mit "Shen" (gute Dämonen) wurden ursprünglich als himmlisch kategorisierte Geister bezeichnet. Die Kuei (böse Dämonen) umfassten hauptsächlich die Seelen der Toten, die, wie beispielsweise Ertrunkene, kein offizielles Begräbnis erhalten hatten oder denen von ihnen Nahestehenden keine Ahnenopfer dargebracht wurden.

Japanische Vorstellungen und Shinto

Nach der japanischen Weltanschauung des Shintō sind alle Dinge lebendig und enthalten einen Geist, Kami oder Yōkai genannt. Die Unterscheidung zwischen Göttern und Dämonen verläuft fließend, womit die verschiedenen Bezeichnungen für die, den Menschen in Erscheinung tretenden Geistern, nicht eindeutig verwendet werden kann. Ein Kami kann sowohl die Funktion einer Gottheit übernehmen als auch die eines niederen Geistes. Als Dämonen interagieren sie mit der physischen Welt und auch das Herz, das als Sitz der Person selbst gezählt werden kann, steht unter Einfluss diverser Dämonen, die seine Emotionen lenken. Im Sinne des Shinto solle der Mensch lernen sie zu beherrschen, aber ihnen, anders als in der buddhistischen Lehre, nicht gänzlich entsagen, gehören die Emotionen zur Körperlichkeit des Menschen. Andere Geister sind die Luft und können als Donner und Sturm über die Menschen herfallen. Andererseits kann man die Gunst eines dieser Wesen durch Ehrerbietung erlangen. Da die Grenzen der verschiedenen Wesen fließend sind, und sich das Individuum vor allem durch seine Beziehung zu anderen Individuen auszeichnet, verlaufen auch die Grenzen zwischen unsichtbaren Wesen und den physischen Wesen fließend. Auch ein Mensch kann nach seinem Ableben zu einem Kami werden.

Turko-Mongolischer Schamanismus
Im schamanistischen Glauben der Turkvölker findet sich eine Vielzahl von Geistern und Dämonen. Häufig integrierten die Turkvölker dabei Elemente aus anderen Religionen (u. A. Nestorianismus, Judentum, Manichäismus, Buddhismus) in ein bestehendes Weltbild. Bereits in der Mitte des 8. Jahrhunderts schließen sich Türken vermehrt außenstehenden, d. h. nicht genuinen Religionen türkischen Ursprungs, entlang der Seidenstraße, an. Den ursprünglichen schamanistischen Glauben der Türken bezeichnet man als Tengrismus, der bis heute noch im Altai praktiziert wird. Gemäß der tengristischen Vorstellung nach, wird der Kosmos in drei Welten unterteilt (Oberwelt, Unterwelt und Diesseits), die von verschiedenen Geistern, Göttern und Dämonen durchdrungen sind.

Die wohlgesinnten Götter weilen im Himmel und beschützen die Lebenden, während die Götter und Dämonen der Unterwelt nach dem Leben der Menschen trachten. Zu den dämonischen Kreaturen gehören die verdammten Seelen der Verstorbenen (Körmös), die vom Gott der Unterwelt (Erlik Khan) gesandt, versuchen das Leben der Menschen zu verkürzen, um sie im Moment des Sterbens in das Totenreich herabzuziehen. Eine vom Himmel gesandte Gestalt (Yayutschi) kann allerdings eine gute Seele vor dem Körmöz retten und in den Himmel tragen. Ein anderer Dämon der Unterwelt ist Yor. Er kommt an die Oberfläche um sich vom Fleisch der Menschen zu nähren.

Neben den Dämonen der Unterwelt soll es auch zahllose Geister und Dämonen im Diesseits geben. Die İye gelten als Schutzgeister für Orte, Elemente (beispielsweise Od İyesi, der Geist des Feuers), Tiere oder Nationen. Sie verfügen in der Regel über wenig ausgeprägte individuelle Eigenschaften und sind überall anzutreffen. Sie stehen in Verbindung zu dem jeweiligen Element und würden es auch angeblich beeinflussen können. Der Iye des Wassers (Su Iyesi) könne beispielsweise, wenn verärgert, einen Dammbruch verursachen oder Menschen und Tiere ertränken, aber auch, wenn zufrieden, Regen spenden.

Zu den anthropomorphen Dämonen im Diesseits wird in türkischen Erzählungen auch Çor genannt. Sie sind vergleichbar mit den islamischen Dschinn, unsichtbar für das menschliche Auge und können sowohl gut als auch böse sein. Sie fürchten sich vor Eisen und werden durch das Rezitieren des Gottesnamens vertrieben. Sie werden für verschiedene Krankheiten, psychische Störungen und Schlafparalysen verantwortlich gemacht. Entwendet man ihren Kalpak, sterben sie. Da es ihr schlagendes Herz sei, was sie unsichtbar macht, wird ihr Leichnam sichtbar.

Abrahamitische Religionen

Judentum
Die Schedim stellen eine Klasse von Dämonen im jüdischen Glauben dar. Gemäß dem Midrasch stellen sie ein Bindeglied zwischen dem körperlosen Reich der Engel und der Welt der Menschen dar. So würden sie Zeit und Raum transzendieren, können daher plötzlich erscheinen und verschwinden und kennen die Zukunft. Gleichzeitig haben sie körperliche Bedürfnisse und können den Menschen in Gestalt erscheinen. Der hebräische Ausdruck für Dämonen (Schedim) ist ein Lehnwort aus dem Akkadischen (schedu) und bezeichnet dort eine freundliche, gute, beschützende Macht (Geist). Er erscheint nur zweimal im Tanach (stets im Plural), jedes Mal für falsche Götter, Götzen, "Nicht-Götter" im Kontext verbotener Kinds- und Tieropfer. Aus  geht hervor, dass ihnen im heidnischen, nichtjüdischen Kult Menschenopfer dargebracht wurden. Im zweiten Lied des Mose  segnet Mose sein Volk Israel und eröffnet ihm eine Zukunftsvision. Dann wird ihm geboten, auf den Berg Nebo zu steigen und sich auf seinen Tod vorzubereiten. In  beklagt Mose Avoda sara (), das heißt Götzendienst, unter den Kindern Israels. Das Lied führt die Klage, dass die Bundestreue des Volkes Israel zu Gott im Kontakt mit den heidnischen Völkern Kanaans verblasst war und dass heidnischer Kult Geister anbetet, denen die notwendige Macht fehlt und die deshalb des Götzendienstes durch Israel unwürdig sind. Während Dämonen im Tanach eine untergeordnete Rolle spielen, kommt ihnen eine vergleichsweise bedeutende Rolle im babylonischen Talmud zu. Mit den Dämonen geht dabei keinesfalls eine ausschließlich negative Konnotation einher. Anders als in der christlichen Dämonologie werden sie mit keiner Teufelsfigur assoziiert. Die Dämonen teilen viele Eigenschaften mit den Menschen, wie die Sterblichkeit, und können mit ihnen sogar erotische Beziehungen eingehen. Auch wenn es unter den Dämonen Fromme und Gläubige gibt, die die Menschen zum Einhalten der Gebote ermahnen, gelten sie in den meisten Fällen den Menschen moralisch unterlegen. Neben den Schedim, tauchen zudem noch Asasel, die Nephilim, Liliths und Se'irim im jüdischen Dämonenglauben auf.

Dibbuk, "irrende Seelen", die keine Ruhe finden, können nach dem Tode in Lebende fahren. Es handelt sich hierbei um jüdische Mystik und Aggada, jüdische Erzählung, Sagen, die Maimonides in diesem Zusammenhang vermied, wie auch auf die Rede von Himmel, Hölle und die ins Unendliche reichende körperliche Auferstehung. Er betont die Unmöglichkeit menschlichen Denkvermögens, über sich hinauszugehen und Unsägliches zu sagen, und das abstrakte Weiterleben der Persönlichkeit.

Christliche Dämonologie

Zunächst lebten zu Beginn des Christentums in der Vorstellung einiger Menschen auch die alten heidnischen Götter als Dämonen noch lange fort. Der frühchristliche Apologet Justin der Märtyrer beschrieb die heidnischen Götter als bloße Dämonen, die die Menschen durch Schreckensbilder dazu bewegten, sie anzubeten. Nach Justin hätte bereits der Philosoph Sokrates das Wesen der Dämonen erkannt und von der Verehrung dieser abgeraten, woraufhin sie von ihren Anhängern seinen Tod verlangten. Aus demselben Grund würden die Christen verfolgt werden. Das frühe Christentum unterschied noch weitgehend zwischen den gefallenen Engeln und Dämonen. Letztere wären die Seelen der bei der Sintflut verstorbenen Nephilim, die aus einer geschlechtlichen Verbindung zwischen Engeln und Menschen hervorgegangen sind. Ausnahmen bildeten christliche Asketen wie Origen, da sie es ablehnten Engel könnten körperliche Formen annehmen. Spätestens im Laufe des dritten Jahrhunderts setzten die Christen Dämonen mit Teufeln gleich.

In den Schriften des Aristoteles wird die Existenz von Dämonen verneint. Die Grundlagen der christlichen Dämonologie wurden von Augustinus entwickelt, der, beeinflusst vom dualistischen Manichäismus, die Lehre von den zwei Reichen begründete, nämlich die civitas Dei (Gottesreich) und die civitas Diaboli (Teufelsreich). Nach der Lehre des Augustinus seien die Dämonen gefallene Engel. Er zweifelte nicht an deren Realität und ihrem wirksamen Eingreifen in den Lauf der Dinge, allerdings nur soweit Gott es zuließ. Allerdings gab es schon sehr früh einzelne Bischöfe und Synodalbeschlüsse, die den mit Hilfe der Dämonen ausgeführten wahrsagerischen Handlungen jeglichen Wirklichkeitsgehalt absprachen. Im Jahr 820 veröffentlichte der Erzbischof von Lyon Agobard (um 769–840) seinen Liber contra insulsam vulgi opinionem de grandine et tonitruis, wo er den Glauben an die Möglichkeiten der Wettermacher (tempestarii oder immissores tempestatum) als illusorisch verwarf. Das Konzil von Tours (813) lehrte, dass magische Künste und Beschwörungen weder kranken Menschen noch Tieren helfen könnten. Es handele sich vielmehr um Täuschungen der Dämonen. Dieser Text wurde dann auch in das Decretum Gratiani übernommen, wobei allerdings Augustinus fälschlich als Verfasser genannt wurde. Die das Decretum Gratiani kommentierenden Dekretisten nahmen teilweise an, dass mit Hilfe von Dämonen die Erzeugung einer Impotenz, impotentia ex maleficio, möglich sei. Gratian ging davon aus, dass die Dämonen hauptsächlich bei der Wahrsagerei aktiv seien. In diesen Zusammenhang übernahm er einen langen Text zu diesem Thema aus dem Buch De divinatione daemonum des Augustinus.

Dieser Text des Augustinus im Decretum Gratiani befasst sich auch mit der Natur der Dämonen. Sie hätten einen feinstofflichen, luftigen Körper, eine Vorstellung, die von der griechischen Vorstellung übernommen wurde, der ihnen eine schärfere Sinneswahrnehmung als die des Menschen ermögliche. Auf Grund ihrer dauerhaften Existenz hätten sie auch eine bei weitem größere Lebenserfahrung. Auf Grund dieser beiden Eigenschaften könnten sie Zukünftiges voraussagen. Dazu deuteten sie wie ein Arzt natürliche Zeichen (später wurde auch die Wettervorhersage des Landwirts herangezogen), insbesondere den Menschen unbekannte Luftschichten, die sie im Hinblick auf die Zukunft interpretierten. Auch könnten sie für den Menschen nicht erkennbare Zeichen der inneren Gemütsverfassung wahrnehmen und nutzen. Sie könnten auch Krankheiten in ihren luftigen Körper aufnehmen und die Menschen mit dieser krankmachenden Luft infizieren. Sie hätten mit imaginären Erscheinungen auch Zugang zur Gedankenwelt der Menschen. Die Dekretisten folgten im Wesentlichen diesen Vorstellungen. In der kommentierenden anonymen Summa Tractaturus Magister Gratianus de iure canonico wird noch hinzugefügt, dass die Dämonen nach ihrem Sündenfall – anders als die Engel mit ihren feinstofflichen Körpern – auch eines der niederen Elemente in sich aufgenommen hätten, so dass sie im Gegensatz zu Engeln auch leiden könnten. Die französischen Glossenapparate Ecce vicit leo und Animal est substantia vertreten, dass Dämonen nur dann einen Körper annehmen könnten, wenn ihnen Gott das erlaube. Auch sie als körperlose Wesen könnten leiden, allerdings anders als körperliche Wesen.

In ihren Kommentierungen setzten sie sich insbesondere mit der Konkurrenz der Vorhersage der Dämonen mit der Allwissenheit Gottes einerseits und der Willensfreiheit des Menschen andererseits auseinander. Danach sind die Dämonen auf Interpretationen ihrer Beobachtungen angewiesen. Aber die Möglichkeit, die Gedanken der Menschen unmittelbar lesen zu können, wurde abgelehnt. Dies sei allein Gott vorbehalten.

Die Glaubensgemeinschaft der Christadelphians lehnt sowohl die Vorstellung eines übernatürlichen Satans als auch den Glauben an die Existenz von Dämonen als böse Wesen und Geister als unbiblisch ab und lehrt stattdessen, mit der Bezeichnung "Dämonen" würden in der Bibel körperliche, häufig aber auch geistige und seelische Krankheiten bezeichnet.

Dämonen in der islamischen Kultur

Die islamisch geprägte Kultur kennt eine Vielzahl dämonischer Wesen, die das Leben des Menschen angeblich beeinflussen. Gemeinhin werden die verschiedenen Dämonen unter dem Ausdruck Dschinn zusammengefasst. Die Dschinn stellen zudem aber auch eine eigene Kategorie von Dämonen dar, die wiederum von den koranischen Dschinn, bei denen es sich um eine Art Mittelwesen, die parallel zu den Menschen lebt, handelt, zu unterscheiden sind. Die dämonischen Dschinn können Menschen Schaden zufügen und sie in Schrecken versetzen und ähneln in dieser Hinsicht den teuflischen Satanen, die aber wiederum eine eigene Klasse von Dämonen darstellen. Im vom Islam beeinflussten Osten Europas bis hin zur Türkei lässt sich zudem ein dämonisches Wesen unter der Bezeichnung In feststellen, welches sich weitgehend in seinen Eigenschaften mit den Dschinn deckt und meistens mit diesen gemeinsam erwähnt wird. Der Samum ist ein weiterer Dämon, eine Personifizierung des heißen Wüstenwindes. Der Ifrit ist ein mächtiger Dämon der Unterwelt und wird auch mit rachsüchtigen Totengeistern identifiziert. Neben einer Vielzahl gefährlicher Dämonen gebe es auch wohlwollende Dämonen, wie die Pari (Feen), und wohlgesinnte Dschinnen, die Zauberer bei Ritualen und Exorzismen unterstützen können und vor bösen Dämonen schützen. Die Vorstellung, dass einige Dschinn sich zu Gott bekennen geht auf den Koran selbst zurück. Der in Sure 72 als Dschinn-Predigt bekannten Erzählung nach hat Muhammed den Dschinn den Koran vorgetragen, woraufhin einige zum Islam konvertierten. Auch Salomon hat nach koranischer Auffassung wohlwollende Dschinnen zur Hilfe gehabt und seine Rolle als Dämonenbändiger verblieb noch lange in der islamischen Volksreligiosität. Die negative Konnotation der christlich geprägten Dämonenvorstellung wird der islamischen, bei der es sich bei den Dämonen um moralisch ambivalente Wesen handelt, laut Tobias Nünlist nicht gerecht. Bei ausschließlich bösartigen Dämonen sprechen islamische Autoren explizit von Satanen. Neben den Satanen werden noch die Diwen als immerzu teuflische Dämonen genannt und tauchen häufig als Gegner von Helden und Heiligen auf.

Verschiedene Dämonen
 Akephalos, ein kopfloser Dämon
 Asmodäus, ein Dämon aus der jüdischen Mythologie
 Aynaet, eine Dämonin aus der Mythologie Äthiopiens
 Asasel, ein Wüstendämon
 Baal, der erste und oberste König der Hölle
 Belial, eine dämonische Gestalt aus der Bibel
 Beelzebub, eine Entität des Teufels
 Incubus, ein Albträume verursachender nachtaktiver Dämon
 Lilith, eine Göttin der sumerischen Mythologie
 Medusa, eine Gorgone
 Pazuzu, ein Winddämon der mesopotamischen Mythologie
 Sphinx, ein Dämon der Zerstörung und des Unheils
 Vanth, eine etruskische Dämonin
 Legion, eine Erscheinung von vielen Dämonen

Siehe auch
 Liste von Fabelwesen

Literatur

 Ulrich Berner: Religionswissenschaft: historisch orientiert.  13. Januar 2020.
  (Überblick)
 Yves Bonnefoy: Asian Mythologies. University of Chicago Press, 1993, ISBN 978-0-226-06456-7.
 Hans Bonnet: Dämon. In: Lexikon der ägyptischen Religionsgeschichte. Hamburg 2000, ISBN 3-937872-08-6, S. 146–148.
 Carsten Colpe, Johann Maier, Johanna ter Vrugt-Lentz, Clemens Zintzen, Eduard Schweizer, Anastasios Kallis, Pieter G. van der Nat, Caspar Detlef Gustav Müller: Geister (Dämonen). A. Grundsätzliches. B. Nichtchristlich. I. Alter Orient. II. Vorhellenistisches Griechenland. III. Östliche Mittelmeerwelt seit dem 4./3. Jh.vor Chr. C. Christlich. I. Neues Testament. II. Griechische Väter. III. Apologeten und lateinische Väter. IV. Volksglaube. In: Reallexikon für Antike und Christentum (RAC), Bd. 9. Hiersemann, Stuttgart 1976, ISBN 3-7772-7608-1, Sp. 546–797.
 Felicitas Goodman: Ekstase, Besessenheit, Dämonen – die geheimnisvolle Seite der Religion. Gütersloher Verlagshaus Gerd Mohn, Gütersloh 1991, ISBN 3-579-00282-1.
 Patrick Hersperger: Kirche, Magie und "Aberglaube". Superstitio in der Kanonistik des 12. und 13. Jahrhunderts (= Forschungen zur kirchlichen Rechtsgeschichte und zum Kirchenrecht. 31). Böhlau Verlag, Köln 2010, ISBN 978-3-412-20397-9.
 Armin Lange, Hermann Lichtenberger, K. F. Diethard Römheld: Die Dämonen – Demons: Die Dämonologie der israelitisch-jüdischen und frühchristlichen Literatur im Kontext ihrer Umwelt. Mohr Siebeck, Tübingen 2003, ISBN 3-16-147955-6.
 Jens Peter Laut: Vielfalt türkischer Religionen. In: Spirita. 10, 1996, S. 24–36.
 Astrid Lembke: Dämonische Allianzen: Jüdische Mahrtenehenerzählungen der europäischen Vormoderne. Narr Francke Attempto Verlag, 2013, ISBN 978-3-7720-5498-3.
 Rita Lucarelli: Demons Benevolent and Malevolent. In: Ucla Encyclopedia of Egyptology. Band 1, Nr. 1, 2010. (Dämonen, Gute und Böse Enzyklopedia der Ägyptologie).
 Robert Müller-Sternberg: Die Dämonen. Wesen und Wirkung eines Urphänomens. Bremen 1964.

Weblinks

 Fachartikel zu Dämonen und Dämonenbeschwörung im Alten Testament in: Michaela Bauks/Klaus Koenen (Hrsg.): Das wissenschaftliche Bibellexikon im Internet (WiBiLex), 2007ff.

Einzelnachweise

Biblisches Thema
Stoffe und Motive (Bibel)
!
Koran
Christliche Mythologie

redpajama_set_name: RedPajamaWikipedia


Lots of kids play hockey. Lots of guys play hockey. And not all women here wear figure skates.
More adult women play ice hockey in Michigan than in any other state. Southeastern Michigan is home to the biggest women's league in the country, and eight of the 37 teams in the Michigan Senior Women's Hockey League are based in Ann Arbor. According to USA Hockey registrations, there are more women playing hockey in Washtenaw County (131) than in 25 states.
Ann Arbor, in this case, is where stereotypes go to die.
"You don't hear anyone saying, "Aw, women can't play hockey," said Mich Rasulis, who plays on and manages a co-ed team at the Ann Arbor Ice Cube and a women's team that plays in Michelle and Camille's Recreational Hockey League (MACRHL). "The women don't feel that way; the men don't feel that way. I've got a lot of husband-and-wife teams, where I play with the husband at The Cube and I play with the wife at MACRHL. It's the liberal water in Ann Arbor, I think, that makes women and men think it's all fair game."
Doctors, university professors, technicians and electricians happily lace 'em up for house leagues and travel teams with names like the Iron Maidens and the Frozen Assets. Some of their members played club hockey in college, some grew up skating with boys, but many came to the sport as adults – much to their own surprise.
"I got started just by skating with a friend I worked with, " said Rasulis, 41. "Neither of us had hockey experience. I brought it up; I was practically joking, like, "Yeah, if we get good enough we could play hockey."
"She called me out on it, and all of a sudden there was this league we could sign up for that was starting in two weeks..."
MACRHL ( pronounced "mackerel") has been the gateway to hockey for many of the women who play in Ann Arbor. The league plays at Veterans Park Ice Arena on Friday nights, October-May, and it welcomes beginners – in a friendly, supportive way rather than a "Heh heh, fresh meat." kind of way.
It's still hockey, of course. Checking is illegal, but there's plenty of contact. Players want to win, but more than that they want to play the game and have fun. Typical bench chatter veers from the game to kids and pets and home improvement projects and back again.
"After that last frost all my daffodils were all drooped over on the ground... HEY! SHE WAS OFF-SIDE!... Yeah, but I cut some and brought them in the house and they perked right up."
Tammy McCullough is half of one of those aforementioned husband-and-wife teams. A transplant from Seattle with no previous hockey experience, she joined a never-ever (no experience necessary) league at the Ann Arbor Ice Cube with her husband, Ron Van Diepen, and a group of roller-hockey-playing friends about nine years ago. Halfway into the season, McCullough found out she was pregnant. She figured she could play a while longer, but a solid hit in the next game convinced her to ice the rest of the season.
McCullough joined MACRHL the following fall, and has played in the the league ever since. A triathlete in the off-season, it's not uncommon for her to hang around the rink on Friday night and pick up two or three extra games as a substitute.
"I love MACRHL; I love playing with women. It's just much more relaxed. If someone runs into you, they always say "I'm sorry," she said.
Van Diepen, who also took up hockey as an adult, plays 2-3 nights a week. Their 9-year-old son, Ryan, plays on a travel team and their 7-year old son, Reid, recently "retired" from hockey. ("He's swimming now," McCullough said. "We told him he couldn't just sit around and play his DS.") And for two years the family shared their home with Danny Kristo, a high school-age player from the USA Hockey National Team Development Program.
Kristo has since moved on, drafted by the Montreal Canadiens last summer. Possibly sensing a hockey void in her life, McCullough, 43, signed on as a sub with one of the MSWHL teams this year.
The league has teams that travel all over southeastern Michigan and divisions that range from recreational to "Holy crap, how did she do that?"
Marcia Bolliard has played in the MSWHL for six years, no less immersed in the sport than someone who's been playing it for a lifetime.
Boliard's daughter, Tara, started playing ice hockey when she was about 11. Marcia had always been an athlete – though not a hockey player – and on the drives home from games she couldn't help but offer her um, motherly observations.
"You know, it's not that easy," Tara shot back one day. "Why don't you do it?"
"You know, maybe I will," Marcia said.
"At first it was the physical aspect of the sport (that I found challengeing) - having to be strong enough to skate and get get knocked around," she said. "Then there was the challenge of the technical parts of skating and stickhandling. As I progressed, that was rewarding and I kept wanting to get better at those skills. It's addicting."
She joined MACRHL, joined a team in the travel league, and was almost immediately on the ice 3-5 days a week. This year, with some of her old teammates and other hockey friends, she started a new travel team. Tara Boliard, now 20 and a veteran of a Little Caesars national championship team, is one of their coaches.
"She's kicking our butts," Marcia said. "If we miss the net she makes us do pushups."
Now "well over 45," Boliard has earned a coaching certification – anticipating that day when she actually stops playing Maybe. Someday. But maybe not soon.
"A lot of the women I talk to are in their 40s - and not early 40s," Boliard said. "It's kind of nice to be encouraged at my age to go out and skate in a beginning women's league. I wish I'd started when I was in my 20s."
Amy Whitesall can high stick with the best of them. She is a Chelsea-based freelance writer. Her work has appeared in The Ann Arbor News, The Detroit News and Seattle Times. She is a regular contributor to metromode and Concentrate. Her previous Concentrate article was Mastermind: Amanda Edmonds.


In my mid 50's & a rank novice at gardening.
It's my intention to try out a variety of plants and colours.
I've been given an area approx 22mtrs x 0.5mtrs in an 'L' shape (turned 180° clockwise) in a back court of a tenement building in Glasgow.
One leg is south-facing, the other west.
'Course, I'll be the brawn and the rest of you can provide the brains and my wee garden will have the looks. LOL.
I want it to be something that brightens up my neighbours & looks less gloomy than standard.
Back in the day...Part 2...today.
Can somebody please tell me when I can lift a dahlia for storage?
Does anyone know what this wee creature sitting on my petunia is?


Daily's Place Amphitheater, Jacksonville, FL is going to be hosting 21 Savage concert on May 10. This event is a part of the US rap singer's massive 2018 tour across the United States.
21 Savage concert tickets for Daily's Place Amphitheater, Jacksonville, FL are already on sale. Popular rapper is likely to perform his best hits and some newest songs.


text:
Q: Angular - app initializer not being called I made several changes to an Angular 11 app and now there are a few things broken that I need to fix.
What I don't understand is why the app initializer that I defined is not being called at all.
The changes that I made shouldn't have impacted this, so I'd be grateful for some suggestions.
I did it exactly as written in the official documentation:
function initApp(http: HttpBackend, settings: AppSettings): () => Observable<any> {
  console.log("INITIALIZING APP");
  var appInfoCall = () => new HttpClient(http).get<IApplicationInfo>(settings.appInfoApi).pipe(
  tap(data => {
    console.log("APP INITIALIZATION COMPLETE");
    settings.appInfo = data;
  }));
  return appInfoCall;
}

and the provider array in my app.module.ts:
...,
{
  provide: APP_INITIALIZER,
  useFactory: initApp,
  deps: [HttpBackend, HttpClient, AppSettings],
  multi: true
}
],
bootstrap: [AppComponent]

From the console output I can see that the initApp function isn't called at all.
Any ideas why this is the case?

A: Since initApp is expected to be injected with two providers:
function initApp(http: HttpBackend, settings: AppSettings): () => {
  ...
}

Modify the APP_INITIALIZER provider (dep) as:
{
    provide: APP_INITIALIZER,
    useFactory: initApp,
    deps: [HttpBackend, AppSettings],
    multi: true,
}

Sample Demo on StackBlitz

Reference
APP_INITIALIZER (Usage note)


text:
Nivernais Canal 2008
only search Harmonie II
For readers who would like a complete description of the Nivernais canal the first section is described at the end of the Spring in France page.
Following our return to France from Ireland we had a telephone call from Kevin Varnes, one of Sue's old Australian flatmates, who had sold his Port Douglas restaurant and was currently in London heading for France. We invited him on board to cruise the Nivernais Canal and while waiting for him to join us, continued our exploration of the Morvan.
In the south of the region are the highest mountains, the highest being Mont Beuvray on top of which is the ancient Gaulish town of Bibracte. In the 2nd and 1st centuries BC there were several thousand people living up here. It must have been pretty cold in winter at 800 metres above sea level, unless, that is, they had global warming like what we have now!! There is a small museum here containing Celtic artifacts and you can drive across the mountain where several archeological digs are taking place and they have reconstructed part of the original main gate. At the top you get a glorious view across the Morvan.
In the latter part of the 1st century BC along came the Romains and built a new city 25km away down in the valley called Augustodunum, now known as Autun. The Gauls, realizing it was less "parky" in winter down there, abandoned Mont Beuvray for Autun. Bibracte featured in the history of the time as it was here that Vercingetorix was proclaimed head of the Gaulish coalition in the year 52 BC and where Julius Caesar completed writing his "Gallic Wars".
We returned to Chatillon-en-Bazios by a circuitous route and the next day found us at Autun where there are several well preserved Roman remains.
The amphitheatre held an audience of 12,000 people and was the largest in Gaul. There are also two gates, one of which is largely intact but I preferred the smaller ruined one which had a nice view of the Morvan heights beyond. This was the gate to the city on the Via Agrippa which ran from Lyon to Boulogne. Much of the Roman city had disappeared by the 3rd century AD but the city experienced a resurgence in the middle ages from which its Cathedral and part of the ramparts survive. We ate in the main square of the city which boasts a graceful and attractive Theatre and Hotel de Ville amongst its many public buildings and private mansions.
The next day we collected Kevin from Nevers station and, as there was still no cheque book from Banque Postale, closed the account. On Monday 30th June we had arranged with the eclusier to continue our travels but that morning he advised that the water level in the next pound was very low so we should delay our departure until 2pm so we drove up to the triple lock at Chavance with our bikes on the back, left the car and cycled back. At 2pm we entered the lock and some local opened the paddles and filled the lock, then a different eclusier arrived and told us that the first eclusier who had told us to leave at 2pm was crazy and that the level of the pound was too low. I made a show of inspecting the level, declared I was continuing and crossed my fingers. The pound is nearly 5km long and very wide in places so we were in danger of getting stuck for days in Chatillon if we had not chanced it. In the event we had no trouble at all with that pound but struggled in the pound coming up the Chavance flight and suffered the usual problem of the engine cooling water suction pipe getting plugged with mud. The triple lock at Chavance is unique on the Nivernais and is probably the reason for the shortage of water in the pound above but we pressed on to Baye arriving just on closing time for navigation at 7pm.
Kevin and I cycled back to Chavance to collect the car So it was about 8-30pm before we set out to find a restaurant. Nothing in Baye so we set out for Corbigny and while passing through la Clancelle noticed a little cafe still serving and ate steak and chips al fresco for a pittance. At Baye you moor against the dam wall of a huge lake that supplies water to the canal. This is the summit level so the next day we commenced our descent towards the Seine through three tunnels and the first flight of 16 locks to Sardy. After passing the tunnels on a one way system controlled by lights you navigate a very deep cutting through rock walls and overhung by trees. Unfortunately, one of these tree branches swept our stainless steel ladder, we use to climb on the wheelhouse roof, off the roof and into the water. This was reported to the eclusier at the top lock but there was not much he could do apart from report the hazard to navigation. The weather was hot as Hades as we descended down the locks in a steep wooded valley with little or no distance between each one, eventually mooring at Sardy. I cycled back to Bailly to collect the car and nearly died of heat exhaustion! We BBQ'd at the mooring that night while Kevin waxed lyrical over the distribution of hay bails in the field opposite. He is making a film of his travels so you might see us on the silver screen in the future.
At Chitry we had water depth problems so moved a little further south to Dirol where the water level seemed to vary almost one metre. I staked the gangway to keep us a couple of metres away from the bank so that we stayed afloat when the tide went out! From here we motored over to the Château de Bazoches.
This was the home of Marshall Vauban, the sun kings military architect who was responsible for many fortifications throughout France and the great man is buried in the churchyard here, apart from his heart which is in the cenotaph erected to his memory in the Invalides, in Paris. It was from here that he wrote many of his books, for he was a great author in addition to being a famous soldier. He loved the Morvan region and his plans for the defence of France were masterminded here. Vauban was a genius of his time and there is no part of France where his building works can not be seen and admired.
The canal gets prettier as you approach Clamecy (locals pronounce it Clamcy) and we found an excellent mooring at Villiers-sur-Yonne which is pictured at the top of this page. We decided to stay here until the Hockeys arrived on 12th July just in time for Bastille Day so Kevin decided to move on before getting his marching orders. He bought a nice expensive chicken at Clamecy Saturday market and cooked us a feast that night. Only problem was he began cooking very late so it was after 9pm before we ate and I could have eaten a horse. Here you can see Kevin trying to read a book called "Kevin the revolting" but as he doesn't speak French he did not pick up many tips. Here I digress for a sample of Kevins humour.
I have written previously of the way the French let their dogs defecate anywhere and how you must be on your guard to avoid stepping in it. Whilst filming in Corbigny we came across a large pile and Kevin panned around to zoom in on it. He called it a "Barkers Egg" and inquired if we knew the similarity between a Barkers Egg and a woman? The answer was that both are easier to pick up the older they get!!!
Stocks of bubbly were low so we drove over to Bailly one day and literally under a limestone hill. They make Crémant de Bourgogne here and age in old limestone mines which you drive into and park in a huge underground cavern where you can taste and purchase the wine. We bought some excellent 2005 Crémant called "Harmonie", I wonder why! We also purchased some Irancy red wine and a bottle of Cassis. This is also a fruit growing area famous for its cherries and kirsch is also made locally.
Irancy is reckoned to be one of the nicest wine villages in Burgundy and so it proved to be, nestling in a fold in the hills between vineyards and cherry orchards. It was Sunday when we drove through and most caves were closed as everyone was at the fete in Cravant. Up over the hills through the vines and down into the Cure valley and the old village of Cravant where the fete was in full swing.
There was a play of some kind being performed continuously, stalls selling a variety of crafts, food and drink. We bought bread, olives, dried kumquats which Sue has bottled in Armagnac, pickled lemon and a soft stone infused with perfume for cleaning your hands. In between all this purchasing we sampled artisan wheat beer which went down quickly on this hot afternoon and watched a display of horsemanship. There was also rides on Shetland ponies which Kevin was too big for! Back on board Harmonie we quickly chilled the Crémant and enjoyed Kir Royale with a splash of the Cassis.
The next morning we took Kevin to Auxerre to catch a train to Nantes, his next port of call, after which we visited our proposed winter port capitane. We had discovered a nice English lady who worked for the Credit Agricole Bank in Dijon who had offered to open an account for us if we could produce a contract from the Capitanerie showing we were going to be resident there. The port is run by Paul, a Dutchman who explained that he did not want any clients using the port as an address so once again French bureaucracy seems to have beaten us. After some thought and discussion we have decided to abandon France this winter and have managed to secure a mooring in the heart of Bruges (Brugge) in Belgium where we already have an internet account, the food is great, its nice and close to the channel ports for trips to the UK and bureaucracy is minimal. We have cancelled our reservation at Auxerre and France will loose our contribution to her economy this winter which will probably raise a tear in Mr Sarkozy's eye!
We spent a pleasant few days at Villiers, catching up with the washing awaiting the Hockeys arrival then a short cruise down to Clamecy where we managed to squeeze into a mooring with inches to spare. The following day was Bastille day so the canal was closed. We visited Vezelay again for the umpteenth time as the Hockeys had not seen it then tootled round the Morvan before returning to Clamecy where the water jousting was in full swing. This seems to be a popular activity in this region as we noticed many little boats moored at different places rigged out with a platform over the transom. That evening we were moored in a grandstand position for the firework display on the opposite bank on the canal sitting out on deck, all of which was filmed by Mr Hockey and punctuated by ooh's and ah's as each rocket exploded. I must say it was pretty impressive as firework displays go.
As we progressed down the canal the countryside became prettier but so did the lady eclusiers.
Here you can see me admiring the pretty flowers on the lock gates. Chris was much more forward than myself asking them to pose for the camera which they were happy to oblige. Most spoke good English and were working for a month before going off to study at University. We eventually came to a lock which was completely over the top as regards the flowers and the lady eclusier had a nice top also! In addition to the flowers there was an army of gnomes, Snow White and the seven dwarfs, various dogs, deer and other woodland creatures, a farm cart full of flowers and various farm implements. We shared the lock with a Belgian family in a hire boat and Dad assisted with the lock gates and waved us goodbye. A little further down the canal he suddenly came roaring past us, or tried to as the canal was very narrow, we lost our water and went aground, lost steerage way and careered into his bow as he came level.
I explained that he should never attempt such a manouvere and he apologised profusely but we might have inflicted serious damage to his plastic hull. We pulled over for the night at Châtel-censoir where he was waiting for the next lock and he walked right around the basin to apologise again and explain this was his first experience of boat handling and he had learnt a valuable lesson.
We were cycling back and retrieving both ours and the Hockeys cars each day and we used them to explore the hinterland as we travelled. Downstream from Châtel-censoir you arrive at a particularly lovely section of the river Yonne at Les rochers du Saussois. We stopped for lunch at Mailly le Chateau and I cycled back with Carol for the cars. On the way my back wheel developed a severe attack of the wobbles and I discovered several spokes broken. We soldiered on regardless and recovered the cars but we then had to position a car at the next destination and use it to recover the other.
At Mailly le ville below the lock there is a very nice statue of a naked lady sitting on a rock. Coming upstream it must be a foretaste of more alive French sexiness to come!
But we were continuing downstream with no more lady eclusiers and arrived at Prégilbert, tied up and retrieved the car, positioned ours at Vermenton and headed for the Bailly caves in the other, arriving after 7pm. The big doors at the entrance were just closing but they opened again automatically for us so we drove in. We asked the lady at the counter what time they closed and she told us 6-30 but what would we like so we bought a few cases of Harmonie cremant and tootled on up to Irancy. Lovely village, no restaurant but a local worthy informed us that there was a very good one in Accolay and indeed there was. At the Hostelerie de la Fontaine we sat outside in the garden and ate superb food and drank Chablis and Irancy wine, all at Mr Hockeys expense which made it even nicer!
Next morning the Hocks set off for home while we cruised on up the branch arm and two locks to Vermonton only to be told by the Brit running the port that we couldn't stay as we were too big and should have booked so we sailed back to Accolay where it was nicer and free.
The port soon filled up with returnees from Vermenton and here we met Julia and Richard who had chartered the little Luxemotor "Amity" for a month and shared a few glasses. Our car was retrieved from Vermenton and we motored into Auxerre with my bike and found a repairer who promised it would be ready the next day. We also went to a tyre and exhaust place and had them look under Desmond Daihatsu as there was a knocking sound that had developed but they could find nothing wrong. It remains a mystery. The repaired bike was collected, we deposited Desmond at Vaux and cycled the 20 odd km back to Accolay. Arriving in Auxerre the next day we moored upstream of the passerelle on the left bank, thereby avoiding the huge charge we would have incurred on the opposite bank. A little later, up sailed Amity who had experienced a fraught day so we calmed them down with a bottle of Harmonie. After a quick trip to Leclerc for provisions we sailed down the Yonne and turned south into the Burgundy canal.


text:
Vassvägstekel (Anoplius caviventris) är en stekelart som först beskrevs av Aurivillius 1907.  Vassvägstekel ingår i släktet Anoplius, och familjen vägsteklar. Enligt den finländska rödlistan är arten nära hotad i Finland. Arten är reproducerande i Sverige. Artens livsmiljö är myrar.

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