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Volunteering abroad is a fantastic way to travel and see the world while using your skills and time to help a community in need. And beyond providing positive benefits to the host community it can also be a source of personal transformation. What you may find, however, is that participating in a quality volunteer abroad project is not very cheap.
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Homepage / Nissan / Nissan Qashqai N-GO 2023: What it Offers and Latest News
Nissan Qashqai N-GO 2023: What it Offers and Latest News
By Cynthia CarnahanPosted on February 12, 2022 February 12, 2022
Nissan Qashqai N-GO 2023: What it Offers and Latest News. He was not the first to hit the marketplace but, without a doubt, he was one of the designers of making the SUV the trendy car. Due to the fact that since his birth the Nissan Qashqai has been a best seller that it has hardly found competitors in its path. And for those who continue to bet on him, the version N-GO 2023 it is revealed as one of the most intriguing.
As you popular, the brand-new Nissan Qashqai barely has actually been with us for a couple of weeks and the first variations positioned the SUV above 30,000 euros in Europe. However with the arrival of this brand-new N-GO variation, the SUV is committed to giving much listed below this barrier, making it among the most interesting in its variety.
Nissan Qashqai N-GO 2023, what it offers
Figured out is the commitment to this equipment bundle that the brand name thinks that it will take half of the model's sales in our nation. Those who bet on it will have offered the 140 hp 1.3 gasoline engines, and manual change of 6 ratios, or that of 158 hp, with X-Tronic automatic transmission and 4 × 2 or 4 × 4 traction. In both cases, a 12 Volt mild hybridization system is included that provides the ECO label of the DGT.
Related: 2023 Nissan Murano Redesign, Colors, Interior, Specs
Related: Peugeot 308 2023: Price and Redesign
Regarding its equipment, the SUV has 9 inch screen, with Nissan Connect system and Tom-Tom mapping with remote updates, Android and Apple compatibility, with Amazon Alexa and Google Assistant, Wi-Fi for 7 devices and charging points with USB-A and USB-C in the front and rear seats. To be constantly connected, the center console likewise includes a wireless battery charger 15W of power. As for its price, the new Nissan Qashqai N-GO 2023 now readily available at dealerships from 28,225 euros.
Posted in Nissan

redpajama_set_name: RedPajamaCommonCrawl


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Desmostachya is a genus of grass in the family Poaceae.

Taxonomy
The genus Desmostachya was originally published as Eragrostis sect. Desmostachya in The Flora of British India 7: 324. 1897. Somehow two prominent botanists, Joseph Dalton Hooker (1817–1911) and Otto Stapf (1857–1933), were originally each credited separately as the naming authority for the taxon (the type specimen for this section of Eragrostis being Eragrostis cynosuroides (Retz.) P.Beauv., itself based on a previous species taxon, Poa cynosuroides Retz.). It is generally accepted that Eragrostis sect. Desmostachya Hook.f. is the correct name for the taxon. However, E. sect. Desmostachya Stapf is accepted as the basionym for the genus name Desmostachya. A year after it was published as a section of Eragrostis, Desmostachya was published as a genus in its own right in Flora Capensis 7: 316. 1898. Two species are recognized:
 Desmostachya bipinnata (L.) Stapf (commonly known variously as, Kusha grass, Kusa grass, or Darbha Grass )
 Desmostachya cynosuroides Stapf ex Massey
 List source :

References

External links
 Grassbase - The World Online Grass Flora

Poaceae genera
Chloridoideae

redpajama_set_name: RedPajamaWikipedia


This statistic illustrates the average monthly mobile data usage per user in the Netherlands from the 1st quarter of 2014 to the 3rd quarter in 2015 (in MB per month). As of the first quarter of 2015, a Dutch mobile internet consumer on average used roughly 620 MB of mobile data per month.
The source notes: "The monthly usage per month can be derived from the data provided, as the Authority for Consumers & Markets publishes the number of mobile internet connections and the total data usage per quarter. These specific figures are the division of the total usage per month and the total number of users in that time period."


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SermonIndex.net : Christian Books : CHAPTER IX. MORAVIANS AND METHODISTS, 1735-1742.
History Of The Moravian Church by J. E. Hutton
CHAPTER IX. MORAVIANS AND METHODISTS, 1735-1742.
For the origin of the Moravian Church in England we turn our eyes to a bookseller's shop in London. It was known as |The Bible and Sun|; it stood a few yards west of Temple Bar; and James Hutton, the man behind the counter, became in time the first English member of the Brethren's Church. But James Hutton was a man of high importance for the whole course of English history. He was the connecting link between Moravians and Methodists; and thus he played a vital part, entirely ignored by our great historians, in the whole Evangelical Revival.
He was born on September 14th, 1715. He was the son of a High-Church clergyman. His father was a non-juror. He had refused, that is, to take the oath of loyalty to the Hanoverian succession, had been compelled to resign his living, and now kept a boarding-house in College Street, Westminster, for boys attending the famous Westminster School. At that school little James himself was educated; and one of his teachers was Samuel Wesley, the elder brother of John and Charles. He had no idea to what this would lead. As the lad grew up in his father's home he had, of course, not the least suspicion that such a body as the Moravian Church existed. He had never heard of Zinzendorf or of Herrnhut. He was brought up a son of the Church of England; he loved her services and doctrine; and all that he desired to see was a revival within her borders of true spiritual life.
The revival was close at hand. For some years a number of pious people -- some clergy, and others laymen -- had been endeavouring to rouse the Church to new and vigorous life; and to this end they established a number of |Religious Societies.| There were thirty or forty of these Societies in London. They consisted of members of the Church of England. They met, once a week, in private houses to pray, to read the Scriptures, and to edify each other. They drew up rules for their spiritual guidance, had special days for fasting and prayer, and attended early Communion once a month. At church they kept a sharp look-out for others |religiously disposed,| and invited such to join their Societies. In the morning they would go to their own parish church; in the afternoon they would go where they could hear a |spiritual sermon.| Of these Societies one met at the house of Hutton's father. If James, however, is to be believed, the Societies had now lost a good deal of their moral power. He was not content with the one in his own home. He was not pleased with the members of it. They were, he tells us, slumbering or dead souls; they cared for nothing but their own comfort in this world; and all they did when they met on Sunday evenings was to enjoy themselves at small expense, and fancy themselves more holy than other people. He was soon to meet with men of greater zeal.
As James was now apprenticed to a bookseller he thought he could do a good stroke of business by visiting some of his old school-mates at the University of Oxford. He went to Oxford to see them; they introduced him to John and Charles Wesley; and thus he formed an acquaintance that was soon to change the current of his life. What had happened at Oxford is famous in English history. For the last six years both John and Charles had been conducting a noble work. They met, with others, on Sunday evenings, to read the classics and the Greek Testament; they attended Communion at St. Mary's every Sunday. They visited the poor and the prisoners in the gaol. They fasted at regular intervals. For all this they were openly laughed to scorn, and were considered mad fanatics. They were called the Reforming Club, the Holy Club, the Godly Club, the Sacramentarians, the Bible Moths, the Supererogation Men, the Enthusiasts, and, finally, the Methodists.
But Hutton was stirred to the very depths of his soul. He was still living in College Street with his father; next door lived Samuel Wesley, his old schoolmaster; and Hutton, therefore, asked John and Charles to call and see him when next they came up to town. The invitation led to great results. At this time John Wesley received a request from General Oglethorpe, Governor of Georgia, to go out to that colony as a missionary. He accepted the offer with joy; his brother Charles was appointed the Governor's Secretary; and the two young men came up to London and spent a couple of days at Hutton's house. The plot was thickening. Young James was more in love with the Wesleys than ever. If he had not been a bound apprentice he would have sailed with them to Georgia himself {1735.}. He went down with them to Gravesend; he spent some time with them on board the ship; and there, on that sailing vessel, the Simmonds, he saw, for the first time in his life, a number of Moravian Brethren. They, too, were on their way to Georgia. For the future history of religion in England that meeting on the Simmonds was momentous. Among the passengers were General Oglethorpe, Bishop David Nitschmann, and twenty-three other Brethren, and thus Moravians and Methodists were brought together by their common interest in missionary work.
James Hutton was thrilled. As soon as his apprenticeship was over he set up in business for himself at the |Bible and Sun,| founded a new Society in his own back parlour, and made that parlour the centre of the Evangelical Revival {1736.}. There he conducted weekly meetings; there he established a Poor-box Society, the members paying in a penny a week; there met the men who before long were to turn England upside down; and there he and others were to hear still more of the life and work of the Brethren.
For this he had to thank his friend John Wesley. As John Wesley set out on his voyage to Georgia he began to keep that delightful Journal which has now become an English classic; and before having his Journal printed he sent private copies to Hutton, and Hutton read them out at his weekly meetings. John Wesley had a stirring tale to tell. He admired the Brethren from the first. They were, he wrote, the gentlest, bravest folk he had ever met. They helped without pay in the working of the ship; they could take a blow without losing their tempers; and when the ship was tossed in the storm they were braver than the sailors themselves. One Sunday the gale was terrific. The sea poured in between the decks. The main sail was torn to tatters. The English passengers screamed with terror. The Brethren calmly sang a hymn.
|Was not you afraid?| said Wesley.
|I thank God, no,| replied the Brother.
|But were not your women and children afraid?|
|No; our women and children are not afraid to die.|
John Wesley was deeply stirred. For all his piety he still lacked something which these Brethren possessed. He lacked their triumphant confidence in God. He was still afraid to die. |How is it thou hast no faith?| he said to himself.
For the present his question remained unanswered; but before he had been very long in Georgia he laid his spiritual troubles before the learned Moravian teacher, Spangenberg. He could hardly have gone to a better spiritual guide. Of all the Brethren this modest Spangenberg was in many ways the best. He was the son of a Lutheran minister. He was Wesley's equal in learning and practical piety. He had been assistant lecturer in theology at Halle University. He was a man of deep spiritual experience; he was only one year younger than Wesley himself; and, therefore, he was thoroughly qualified to help the young English pilgrim over the stile.107
|My brother,| he said, |I must first ask you one or two questions. Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?|
John Wesley was so staggered that he could not answer.
|Do you know Jesus Christ?| continued Spangenberg.
|I know he is the Saviour of the world.|
|True; but do you know he has saved you?|
|I hope,| replied Wesley, |he has died to save me.|
|Do you know yourself?|
|I do,| said Wesley; but he only half meant what he said.
Again, three weeks later, Wesley was present at a Moravian ordination service. For the moment he forgot the seventeen centuries that had rolled by since the great days of the apostles; and almost thought that Paul the tentmaker or Peter the fisherman was presiding at the ceremony. |God,| he said, |has opened me a door into a whole Church.|
As James Hutton read these glowing reports to his little Society at the |Bible and Sun| he began to take a still deeper interest in the Brethren. He had made the acquaintance, not only of the Wesleys, but of Benjamin Ingham, of William Delamotte, and of George Whitefield. He was the first to welcome Whitefield to London. He found him openings in the churches. He supplied him with money for the poor. He published his sermons. He founded another Society in Aldersgate Street. He was now to meet with Zinzendorf himself. Once more the connecting link was foreign missionary work. For some years the Count had been making attempts to obtain the goodwill of English Churchmen for the Brethren's labours in North America. He had first sent three Brethren -- Wenzel Neisser, John Toeltschig, and David Nitschmann, the Syndic -- to open up negotiations with the Society for Promoting Christian Knowledge; and very disappointed he was when these negotiations came to nothing. He had then sent Spangenberg to London to make arrangements for the first batch of colonists for Georgia. He had then sent the second batch under Bishop David Nitschmann. And now he came to London himself, took rooms at Lindsey House {1737.}, Chelsea, and stayed about six weeks. He had two purposes to serve. He wished first to talk with Archbishop Potter about Moravian Episcopal Orders. He was just thinking of becoming a Bishop himself. He wanted Potter's opinion on the subject. What position, he asked, would a Moravian Bishop occupy in an English colony? Would it be right for a Moravian Bishop to exercise his functions in Georgia? At the same time, however, he wished to consult with the Board of Trustees for Georgia. He had several talks with the Secretary. The Secretary was Charles Wesley. Charles Wesley was lodging now at old John Hutton's in College Street. He attended a service in Zinzendorf's rooms; he thought himself in a choir of angels; he introduced James Hutton to the Count; and thus another link in the chain was forged.
And now there arrived in England a man who was destined to give a new tone to the rising revival {Jan.27th, 1738.}. His name was Peter Boehler; he had just been ordained by Zinzendorf; he was on his way to South Carolina; and he happened to arrive in London five days before John Wesley landed from his visit to America. We have come to a critical point in English history. At the house of Weinantz, a Dutch merchant, John Wesley and Peter Boehler met (Feb.7th); John Wesley then found Boehler lodgings, and introduced him to Hutton; and ten days later Wesley and Boehler set out together for Oxford {Feb.17th.}. The immortal discourse began.
As John Wesley returned to England from his three years' stay in America, he found himself in a sorrowful state of mind. He had gone with all the ardour of youth; he returned a spiritual bankrupt. On this subject the historians have differed. According to High-Church Anglican writers, John Wesley was a Christian saint before he ever set eyes on Boehler's face;108 according to Methodists he had only a legal religion and was lacking in genuine, saving faith in Christ. His own evidence on the questions seems conflicting. At the time he was sure he was not yet converted; in later years he inclined to think he was. At the time he sadly wrote in his Journal, |I who went to America to convert others was never myself converted to God|; and then, years later, he added the footnote, |I am not sure of this.| It is easy, however, to explain this contradiction. The question turns on the meaning of the word |converted.| If a man is truly converted to God when his heart throbs with love for his fellows, with a zeal for souls, and with a desire to do God's holy will, then John Wesley, when he returned from America, was just as truly a |converted| man as ever he was in later life. He was devout in prayer; he loved the Scriptures; he longed to be holy; he was pure in thought, in deed, and in speech; he was self-denying; he had fed his soul on the noble teaching of Law's |Serious Call|; and thus, in many ways, he was a beautiful model of what a Christian should be. And yet, after all, he lacked one thing which Peter Boehler possessed. If John Wesley was converted then he did not know it himself. He had no firm, unflinching trust in God. He was not sure that his sins were forgiven. He lacked what Methodists call |assurance,| and what St. Paul called |peace with God.| He had the faith, to use his own distinction, not of a son, but only of a servant. He was good but he was not happy; he feared God, but he did not dare to love Him; he had not yet attained the conviction that he himself had been redeemed by Christ; and if this conviction is essential to conversion, then John Wesley, before he met Boehler, was not yet a converted man. For practical purposes the matter was of first importance. As long as Wesley was racked by doubts he could never be a persuasive preacher of the Gospel. He was so distracted about himself that he could not yet, with an easy mind, rush out to the rescue of others. He had not |a heart at leisure from itself to soothe and sympathize.| The influence of Boehler was enormous. He saw where Wesley's trouble lay, and led him into the calm waters of rest.
|My brother, my brother,| he said, |that philosophy of yours must be purged away.|109
John Wesley did not understand. For three weeks the two men discussed the fateful question; and the more Wesley examined himself the more sure he was he did not possess |the faith whereby we are saved.| One day he felt certain of his salvation; the next the doubts besieged his door again.
|If what stands in the Bible is true,| he said, |then I am saved|; but that was as far as he could go.
|He knew,| said Boehler in a letter to Zinzendorf, |that he did not properly believe in the Saviour.|
At last Boehler made a fine practical suggestion {March 5th.}. He urged Wesley to preach the Gospel to others. John Wesley was thunderstruck. He thought it rather his duty to leave off preaching. What right had he to preach to others a faith he did not yet possess himself? Should he leave off preaching or not?
|By no means,| replied Boehler.
|But what can I preach?| asked Wesley.
|Preach faith till you have it,| was the classic answer, |and then, because you have it, you will preach faith.|
Again he consulted Boehler on the point; and again Boehler, broad-minded man, gave the same wholesome advice.
|No,| he insisted, |do not hide in the earth the talent God has given you.|
The advice was sound. If John Wesley had left off preaching now, he might never have preached again; and if Boehler had been a narrow-minded bigot, he would certainly have informed his pupil that unless he possessed full assurance of faith he was unfit to remain in holy orders. But Boehler was a scholar and a gentleman, and acted throughout with tact. For some weeks John Wesley continued to be puzzled by Boehler's doctrine of the holiness and happiness which spring from living faith; but at last he came to the firm conclusion that what Boehler said on the subject was precisely what was taught in the Church of England. He had read already in his own Church homilies that faith |is a sure trust and confidence which a man hath in God that through the merits of Christ his sins are forgiven, and he reconciled to the favour of God|; and yet, clergyman though he was, he had not yet that trust and confidence himself. Instead, therefore, of teaching Wesley new doctrine, Peter Boehler simply informed him that some men, though of course not all, were suddenly converted, that faith might be given in a moment, and that thus a man might pass at once from darkness to light and from sin and misery to righteousness and joy in the Holy Ghost. He had had that very experience himself at Jena; he had known it as a solid fact in the case of others; and, therefore, speaking from his own personal knowledge, he informed Wesley that when a man obtained true faith he acquired forthwith |dominion over sin and constant peace from a sense of forgiveness.|
At this Wesley was staggered. He called it a new Gospel. He would not believe that the sense of forgiveness could be given in a moment.
For answer Boehler appealed to the New Testament; and Wesley, looking to see for himself, found that nearly all the cases of conversion mentioned there were instantaneous. He contended, however, that such miracles did not happen in the eighteenth century. Boehler brought four friends to prove that they did. Four examples, said Wesley, were not enough to prove a principle. Boehler promised to bring eight more. For some days Wesley continued to wander in the valley of indecision, and consulted Boehler at every turn of the road. He persuaded Boehler to pray with him; he joined him in singing Richter's hymn, |My soul before Thee prostrate lies|; and finally, he preached a sermon to four thousand hearers in London, enforcing that very faith in Christ which he himself did not yet possess. But Boehler had now to leave for South Carolina. From Southampton he wrote a farewell letter to Wesley. |Beware of the sin of unbelief,| he wrote, |and if you have not conquered it yet, see that you conquer it this very day, through the blood of Jesus Christ.|
The letter produced its effect. The turning-point in John Wesley's career arrived. He was able to give, not only the day, but the hour, and almost the minute. As he was still under the influence of Boehler's teaching, many writers have here assumed that his conversion took place in a Moravian society.110 The assumption is false. |In the evening,| says Wesley, |I went very unwillingly to a society in Aldersgate Street {May 24th.}, where one was reading Luther's preface to the Epistle to the Romans.| At that time the society in Aldersgate Street had no more connection with the Moravian Church than any other religious society in England. It was founded by James Hutton; it was an ordinary religious society; it consisted entirely of members of the Anglican Church; and there, in an Anglican religious society, Wesley's conversion took place. |About a quarter to nine,| he says, |while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.|
>From that moment, despite some recurring doubts, John Wesley was a changed man. If he had not exactly learned any new doctrine, he had certainly passed through a new experience. He had peace in his heart; he was sure of his salvation; and henceforth, as all readers know, he was able to forget himself, to leave his soul in the hands of God, and to spend his life in the salvation of his fellow-men.
Meanwhile Peter Boehler had done another good work. If his influence over John Wesley was great, his influence over Charles Wesley was almost greater. For some weeks the two men appear to have been in daily communication; Charles Wesley taught Boehler English; and when Wesley was taken ill Boehler on several occasions, both at Oxford and at James Hutton's house in London, sat up with him during the night, prayed for his recovery, and impressed upon him the value of faith and prayer. The faith of Boehler was amazing. As soon as he had prayed for Wesley's recovery, he turned to the sufferer and calmly said, |You will not die now.| The patient felt he could not endure the pain much longer.
|Do you hope to be saved?| said Boehler.
|Yes.|
|For what reason do you hope it?|
|Because I have used my best endeavours to serve God.|
Boehler shook his head, and said no more. As soon as Charles was restored to health, he passed through the same experience as his brother John; and gladly ascribed both recovery and conversion to the faith and prayer of Boehler.
But this was not the end of Boehler's influence. As soon as he was able to speak English intelligibly, he began to give addresses on saving faith to the good folk who met at James Hutton's house; and before long he changed the whole character of the Society. It had been a society of seekers; it became a society of believers. It had been a group of High Churchmen; it became a group of Evangelicals. It had been a free-and-easy gathering; it became a society with definite regulations. For two years the Society was nothing less than the headquarters of the growing evangelical revival; and the rules drawn up by Peter Boehler (May 1st, 1738), just before he left for America, were the means of making it a vital power. In these rules the members were introducing, though they knew it not, a new principle into English Church life. It was the principle of democratic government. The Society was now a self-governing body; and all the members, lay and clerical, stood upon the same footing. They met once a week to confess their faults to each other and to pray for each other; they divided the Society into |bands,| with a leader at the head of each; and they laid down the definite rule that |every one, without distinction, submit to the determination of his Brethren.|111 The Society increased; the room at Hutton's house became too small; and Hutton therefore hired first a large room, and then a Baptist Hall, known as the Great Meeting House, in Fetter Lane.112
>From this time the Society was known as the Fetter Lane Society, and the leading spirits were James Hutton and Charles Wesley. For a while the hall was the home of happiness and peace. As the months rolled on, various Moravians paid passing calls on their way to America; and Hutton, the Wesleys, Delamotte and others became still more impressed with the Brethren's teaching. Charles Wesley was delighted. As he walked across the fields from his house at Islington to the Sunday evening love-feast in Fetter Lane, he would sing for very joy. John Wesley was equally charmed. He had visited the Brethren at Marienborn and Herrnhut (August, 1738). He had listened with delight to the preaching of Christian David. He had had long chats about spiritual matters with Martin Linner, the Chief Elder, with David Nitschmann, with Albin Feder, with Augustin Neisser, with Wenzel Neisser, with Hans Neisser, with David Schneider, and with Arvid Gradin, the historian; he felt he would like to spend his life at Herrnhut; and in his Journal he wrote the words, |Oh, when shall this Christianity cover the earth as the waters cover the sea.| At a Watch-Night service in Fetter Lane (Dec.31st, 1738) the fervour reached its height. At that service both the Wesleys, George Whitefield, Benjamin Ingham, Kinchin and other Oxford Methodists were present, and the meeting lasted till the small hours of the morning. |About three in the morning,| says John Wesley, |as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground.|
And yet all the while there was a worm within the bud. John Wesley soon found serious faults in the Brethren. As he journeyed to Herrnhut, he had called at Marienborn, and there they had given him what seemed to him an unnecessary snub. For some reason which has never been fully explained, they refused to admit him to the Holy Communion; and the only reason they gave him was that he was a |homo perturbatus,| i.e., a restless man.113 For the life of him Wesley could not understand why a |restless man| of good Christian character should not kneel at the Lord's Table with the Brethren; and to make the insult more stinging still, they actually admitted his companion, Benjamin Ingham. But the real trouble lay at Fetter Lane. It is easy to put our finger on the cause. As long as people hold true to the faith and practice of their fathers they find it easy to live at peace with each other; but as soon as they begin to think for themselves they are sure to differ sooner or later. And that was exactly what happened at Fetter Lane. The members came from various stations in life. Some, like the Wesleys, were university men; some, like Hutton, were middle-class tradesmen, of moderate education; some, like Bray, the brazier, were artizans; and all stood on the same footing, and discussed theology with the zeal of novices and the confidence of experts. John Wesley found himself in a strange country. He had been brought up in the realm of authority; he found himself in the realm of free discussion. Some said that saying faith was one thing, and some said that it was another. Some said that a man could receive the forgiveness of his sins without knowing it, and some argued that if a man had any doubts he was not a true Christian at all. As Wesley listened to these discussions he grew impatient and disgusted. The whole tone of the Society was distasteful to his mind. If ever a man was born to rule it was Wesley; and here, at Fetter Lane, instead of being captain, he was merely one of the crew, and could not even undertake a journey without the consent of the Society. The fetters were beginning to gall.
At this point there arrived from Germany a strange young man on his way to America, who soon added fuel to the fire {Oct.18th, 1739.}. His name was Philip Henry Molther. He was only twenty-five years old; he had belonged to the Brethren's Church about a year; he had spent some months as tutor in Zinzendorf's family; he had picked up only the weak side of the Brethren's teaching; and now, with all the zeal of youth, he set forth his views in extravagant language, which soon filled Wesley with horror. His power in the Society was immense, and four times a week, in broken English, he preached to growing crowds. At first he was utterly shocked by what he saw. |The first time I entered the meeting,| he says, |I was alarmed and almost terror-stricken at hearing their sighing and groaning, their whining and howling, which strange proceeding they call the demonstration of the Spirit and of power.| For these follies Molther had a cure of his own. He called it |stillness.| As long as men were sinners, he said, they were not to try to obtain saving faith by any efforts of their own. They were not to go to church. They were not to communicate. They were not to fast. They were not to use so much private prayer. They were not to read the Scriptures. They were not to do either temporal or spiritual good. Instead of seeking Christ in these ways, said Molther, the sinner should rather sit still and wait for Christ to give him the Divine revelation. If this doctrine had no other merit it had at least the charm of novelty. The dispute at Fetter Lane grew keener than ever. On the one hand Hutton, James Bell, John Bray, and other simple-minded men regarded Molther as a preacher of the pure Gospel. He had, said Hutton, drawn men away from many a false foundation, and had led them to the only true foundation, Christ. |No soul,| said another, |can be washed in the blood of Christ unless it first be brought to one in whom Christ is fully formed. But there are only two such men in London, Bell and Molther.| John Bray, the brazier, went further.
|It is impossible,| he said, |for anyone to be a true Christian outside the Moravian Church.|
As the man was outside that Church himself, and remained outside it all his life, his statement is rather bewildering.114
John Wesley was disgusted. He regarded Molther as a teacher of dangerous errors. The two men were poles asunder. The one was a quietist evangelical; the other a staunch High Churchman. According to Molther the correct order was, through Christ to the ordinances of the Church; according to Wesley, through the ordinances to Christ. According to Molther, a man ought to be a believer in Christ before he reads the Bible, or attends Communion, or even does good works; according to Wesley, a man should read his Bible, go to Communion, and do good works in order to become a believer. According to Molther the Sacrament was a privilege, meant for believers only; according to Wesley it was a duty, and a means of grace for all men. According to Molther, the only means of grace was Christ; according to Wesley, there were many means of grace, all leading the soul to Christ. According to Molther there were no degrees in faith; according to Wesley there were. No longer was the Fetter Lane Society a calm abode of peace. Instead of trying to help each other the members would sometimes sit for an hour without speaking a word; and sometimes they only reported themselves without having a proper meeting at all. John Wesley spoke his mind. He declared that Satan was beginning to rule in the Society. He heard that Molther was taken ill, and regarded the illness as a judgment from heaven. At last the wranglings came to an open rupture. At an evening meeting in Fetter Lane {July 16th, 1740.}, John Wesley, resolved to clear the air, read out from a book supposed to be prized by the Brethren the following astounding doctrine: |The Scriptures are good; prayer is good; communicating is good; relieving our neighbour is good; but to one who is not born of God, none of these is good, but all very evil. For him to read the Scriptures, or to pray, or to communicate, or to do any outward work is deadly poison. First, let him be born of God. Till then, let him not do any of these things. For if he does, he destroys himself.|
He read the passage aloud two or three times. |My brethren,| he asked, |is this right, or is this wrong?|
|It is right,| said Richard Bell, the watchcase maker, |it is all right. It is the truth. To this we must all come, or we never can come to Christ.|
|I believe,| broke in Bray, the brazier, |our brother Bell did not hear what you read, or did not rightly understand.|
|Yes! I heard every word,| said Bell, |and I understand it well. I say it is the truth; it is the very truth; it is the inward truth.|
|I used the ordinances twenty years,| said George Bowers, the Dissenter, of George Yard, Little Britain, |yet I found not Christ. But I left them off for only a few weeks and I found Him then. And I am now as close united to Him as my arm is to my body.|
The dispute was coming to a crisis. The discussion lasted till eleven o'clock. Some said that Wesley might preach in Fetter Lane.
|No,| said others, |this place is taken for the Germans.|
Some argued that Wesley had often put an end to confusions in the Society.
|Confusion!| snapped others, |What do you mean? We never were in any confusion at all.|
Next Sunday evening Wesley appeared again {July 20th, 1740.}. He was resolved what to do.
|I find you,| he said, |more and more confirmed in the error of your ways. Nothing now remains but that I should give you up to God. You that are of the same opinion follow me.|
As some wicked joker had hidden his hat, he was not able to leave the room with the dignity befitting the occasion; but eighteen supporters answered to his call; and the face of John Wesley was seen in the Fetter Lane Society no more. The breach was final; the wound remained open; and Moravians and Methodists went their several ways. For some years the dispute continued to rage with unabated fury. The causes were various. The damage done by Molther was immense. The more Wesley studied the writings of the Brethren the more convinced he became that in many ways they were dangerous teachers. They thought, he said, too highly of their own Church. They would never acknowledge themselves to be in the wrong. They submitted too much to the authority of Zinzendorf, and actually addressed him as Rabbi. They were dark and secret in their behaviour, and practised guile and dissimulation. They taught the doctrine of universal salvation. Above all, however, John Wesley held that the Brethren, like Molther, laid a one-sided stress on the doctrine of justification by faith alone. They were, he contended, Antinomians; they followed too closely the teaching of Luther; they despised the law, the commandments, good works, and all forms of self-denial.
|You have lost your first joy,| said one, |therefore you pray: that is the devil. You read the Bible: that is the devil. You communicate: that is the devil.|
In vain Count Zinzendorf, longing for peace, endeavoured to pour oil on the raging waters. The two leaders met in Gray's Inn Gardens and made an attempt to come to a common understanding {Sept.3rd, 1741.}. The attempt was useless. The more keenly they argued the question out the further they drifted from each other. For Zinzendorf Wesley had never much respect, and he certainly never managed to understand him. If a poet and a botanist talk about roses they are hardly likely to understand each other; and that was just how the matter stood between Zinzendorf and Wesley. The Count was a poet, and used poetic, language. John Wesley was a level-headed Briton, with a mind as exact as a calculating machine.
|Why have you left the Church of England?|115 began the Count.
|I was not aware that I had left the Church of England,| replied Wesley.
And then the two men began to discuss theology.
|I acknowledge no inherent perfection in this life,| said the Count. |This is the error of errors. I pursue it through the world with fire and sword. I trample it under foot. I exterminate it. Christ is our only perfection. Whoever follows after inherent perfection denies Christ.|
|But I believe,| replied Wesley, |that the Spirit of Christ works perfection in true Christians.|
|Not at all,| replied Zinzendorf, |All our perfection is in Christ. The whole of Christian perfection is imputed, not inherent. We are perfect in Christ -- in ourselves, never.|
|What,| asked Wesley, in blank amazement, after Zinzendorf had hammered out his point. |Does not a believer, while he increases in love, increase equally in holiness?|
|By no means,| said the Count; |the moment he is justified he is sanctified wholly. From that time, even unto death, he is neither more nor less holy. A babe in Christ is as pure in heart as a father in Christ. There is no difference.|
At the close of the discussion the Count spoke a sentence which seemed to Wesley as bad as the teaching of Molther.
|We spurn all self-denial,| he said, |we trample it under foot. Being believers, we do whatever we will and nothing more. We ridicule all mortification. No purification precedes perfect love.|
And thus the Count, by extravagant language, drove Wesley further away from the Brethren than ever.
Meanwhile, at Fetter Lane events were moving fast. As soon as Wesley was out of the way, James Hutton came to the front; a good many Moravians -- Bishop Nitschmann, Anna Nitschmann, John Toeltschig, Gussenbauer, and others -- began to arrive on the scene; and step by step the Society became more Moravian in character. For this Hutton himself was chiefly responsible. He maintained a correspondence with Zinzendorf, and was the first to introduce Moravian literature to English readers. He published a collection of Moravian hymns, a Moravian Manual of Doctrine, and a volume in English of Zinzendorf's Berlin discourses. He was fond of the Moravian type of teaching, and asked for Moravian teachers. His wish was speedily gratified. The foolish Molther departed. The sober Spangenberg arrived. The whole movement now was raised to a higher level. As soon as Spangenberg had hold of the reins the members, instead of quarrelling with each other, began to apply themselves to the spread of the Gospel; and to this end they now established the |Society for the Furtherance of the Gospel.| Its object was the support of foreign missions {1741.}. At its head was a committee of four, of whom James Hutton was one. For many years the |Society| supported the foreign work of the Brethren in English colonies; and in later years it supplied the funds for the work in Labrador. The next step was to license the Chapel in Fetter Lane. The need was pressing. As long as the members met without a licence they might be accused, at any time, of breaking the Conventicle Act. They wished now to have the law on their side. Already the windows had been broken by a mob. The services now were open to the public. The chapel was becoming an evangelistic hall. The licence was taken (Sept.). The members took upon themselves the name |Moravian Brethren, formerly of the Anglican Communion.| But the members at Fetter Lane were not yet satisfied. For all their loyalty to the Church of England, they longed for closer communion with the Church of the Brethren; and William Holland openly asked the question, |Can a man join the Moravian Church and yet remain a member of the Anglican Church?|
|Yes,| was the answer, |for they are sister Churches.|
For this reason, therefore, and without any desire to become Dissenters, a number of the members of the Fetter Lane Society applied to Spangenberg to establish a congregation of the Moravian Church in England. The cautious Spangenberg paused. For the fourth time a momentous question was put to the decision of the Lot. The Lot sanctioned the move. The London congregation was established (November 10th, 1742). It consisted of seventy-two members of the Fetter Lane Society. Of those members the greater number were Anglicans, and considered themselves Anglicans still. And yet they were Brethren in the fullest sense and at least half of them took office. The congregation was organized on the Herrnhut model. It was divided into |Choirs.| At the head of each choir was an Elder; and further there were two Congregation Elders, two Wardens, two Admonitors, two Censors, five Servants, and eight Sick-Waiters. Thus was the first Moravian congregation established in England. For many years this Church in Fetter Lane was the headquarters of Moravian work in Great Britain. Already a new campaign had been started in Yorkshire; and a few years later Boehler declared that this one congregation alone had sent out two hundred preachers of the Gospel.116


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Why Study Gender Studies at New College?
Gender Studies is a dynamic interdisciplinary field of academic study and research that begins from interrogating "gender" as a social and cultural concept that has real impact on human lives, practices, and institutions.
Gender Studies area of concentration
Gender Studies, recognized as an interdisciplinary academic program at New College since 1995, draws on curricula across the campus (and beyond) to serve students pursuing the Area of Concentration and to introduce students working in other AOCs to the complex focal problem of "gender." Our program is defined broadly and encompasses other related fields including Women's and Feminist Studies; Gender and Sexuality Studies; Queer and Trans Studies; and Masculinity Studies; it also intersects with interdisciplinary fields including Cultural, Ethnic, and Africana Studies.
The AOC in Gender Studies is explicitly interdisciplinary and intersectional, encouraging students to complete courses in a range of disciplines from across the College's three divisions, in addition to interdisciplinary courses specifically designated as Gender Studies. Students pursuing a full AOC also complete an internship or volunteer experience designed to support exploration of possible career paths. The Joint-Disciplinary option enhances students' interdisciplinary focus on gender and its intersections with a solid grounding in a complementary discipline (e.g. biology, literature, sociology, etc.).
What Can I Do with a Gender Studies AOC?
Choose your path:
At New College, students may choose either:
a "Joint Disciplinary" Area of Concentration in which they combine their work in Gender Studies with work in another disciplinary AOC, or
a full AOC in Gender Studies, which has more extensive expectations.
A good choice for many, the Joint-Disciplinary option enhances students' interdisciplinary focus on gender and its intersections with a solid grounding in a complementary discipline (e.g. biology, literature, sociology, etc.). In addition to the requirements laid out by the Gender Studies Program students are responsible for fulfilling the AOC requirements of their paired discipline in consultation with appropriate faculty in that field. Students wishing to pair their work in Gender Studies with a Divisional AOC (Humanities, Natural or Social Sciences) must file for a "Special Area of Concentration" (i.e., "Gender Studies in the Humanities") and complete both the requirements for the Joint-Disciplinary Gender Studies AOC and all the requirements for the Divisional AOC. For more explicitly focused students, especially those who want to complete a senior project that is solidly within the interdisciplinary fields of Gender Studies, the stand-alone AOC may be a better choice. (Requirements for both the Gender Studies AOC and the Joint-Disciplinary option may be on our curriculum page.)
Anthony Andrews Emeritus Professor of Anthropology
Nick Clarkson Assistant Professor of Gender Studies
Emily Fairchild Associate Professor of Sociology and Gender Studies
Sandra Gilchrist Professor of Biology & Marine Science, Division Chair
Emma Knadle Office Manager
Susan Marks Professor of Religion and Judaic Studies; Klingenstein Professorship
Amy Reid Professor of French and Gender Studies; Director of Gender Studies Program
Xia Shi Associate Professor of History and International and Area Studies; Marian Hoppin Chair of Asian Studies
Miriam Wallace Professor of English and Gender Studies, Division Chair
View all Affiliated Faculty
Recent Theses
Everyday Activism for Everyday People: Transformative Practices of Self-Care, Cultivating Relationships, and Collective Care (Gender Studies)
Exuberant Viscera (Art/Gender Studies)
Prolific Mothers and Eternal Self-Sacrifice: Representations of Women in Fascist German and Italian World War II Propaganda (History and Gender Studies)
Your Turn to Role: Queer World Building in Dungeons and Dragons (Gender Studies/Theater, Dance, and Performance Studies)
The Relationship Between the Notions of Gender Roles in Flamenco Performances: How Are These Roles Defined in the Flamenco Culture? (Music/Gender Studies)
The Forest, the Fire, and the Witness Watching It: Mitski Miyawaki's Physical and Musical Embodiment of Gender, Asian American Identity, and Autonomy (Gender Studies)
"Queer is the Best Word For It": Exploring Preference for and Interactional Processes of 'Queer' Identities (Sociology and Gender Studies)
Feminist Visions of Rural Development: Methods of Finding Local Well-Being and Global Sustainability (Gender Studies and Spanish Language and Literature)
View the requirements for a "Joint Disciplinary" Area of Concentration, or a full AOC in Gender Studies.
New College of Florida offers more than 40 different majors in humanities, social sciences, and natural sciences, as well as a number of interdisciplinary concentrations.


After all the agita over the Arts Voice's usurpations - here's a toe curling (old standard) ballad Maria Elena by a group of capital A artists. And a reminder that at the end of the day accomplished art remains and nothing is left (to history) of the machinations of petty bureaucrats, administrators and ladies/gents who lunch.
On Maria Elena Ry Cooder on nylon string spanish guitar, Flacco Jimenez on button accordian and Jim Keltner on traps. I'm sorry to say I'm not familiar with the keybordist, who turns in a stand-up performance of his own.
Second clip is footage of the recording of Alimony - which absolutely SLAYS.


Become an archaeologist and get hands-on with the past. Discover how what's in the ground can tell us more about how people lived in the past.
In the summer of 2014 assessment of the roof structures of both the Iron Age and Bronze Age roundhouse showed that a both roundhouses needed a new roof.
This specially commissioned work, written by archaeologist and discoverer of Flag Fen, Francis Pryor MBE, provides a concise companion to anyone seeking an authoritative introduction to this remarkable site. Available on Amazon and iTunes.
Flag Fen is a site under threat, but you can help in a variety of ways.


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A Hidden Supercluster Could Solve the Mystery of the Milky Way
Glance at the night sky from a clear vantage point, and the thick band of the Milky Way will slash across the sky. But the stars and dust that paint our galaxy's disk are an unwelcome sight to astronomers who study all the galaxies that lie beyond our own. It's like a thick stripe of fog across a windshield, a blur that renders our knowledge of the greater universe incomplete. Astronomers call it the Zone of Avoidance.
Original story reprinted with permission from Quanta Magazine, an editorially independent publication of the Simons Foundation whose mission is to enhance public understanding of science by covering research developments and trends in mathematics and the physical and life sciences.
Renée Kraan-Korteweg has spent her career trying to uncover what lies beyond the zone. She first caught a whiff of something spectacular in the background when, in the 1980s, she found hints of a potential cluster of objects on old photographic survey plates. Over the next few decades, the hints of a large-scale structure kept coming.
Late last year, Kraan-Korteweg and colleagues announced that they had discovered an enormous cosmic structure: a "supercluster" of thousands upon thousands of galaxies. The collection spans 300 million light years, stretching both above and below the galactic plane like an ogre hiding behind a lamppost. The astronomers call it the Vela Supercluster, for its approximate position around the constellation Vela.
Renée Kraan-Korteweg, an astronomer at the University of Cape Town, has spent decades trying to peer through the Zone of Avoidance.
Milky Way Movers
The Milky Way, just like every galaxy in the cosmos, moves. While everything in the universe is constantly moving because the universe itself is expanding, since the 1970s astronomers have known of an additional motion, called peculiar velocity. This is a different sort of flow that we seem to be caught in. The Local Group of galaxies—a collection that includes the Milky Way, Andromeda and a few dozen smaller galactic companions—moves at about 600 kilometers per second with respect to the leftover radiation from the Big Bang.
Over the past few decades, astronomers have tallied up all the things that could be pulling and pushing on the Local Group — nearby galaxy clusters, superclusters, walls of clusters and cosmic voids that exert a non-negligible gravitational pull on our own neighborhood.
The biggest tugboat is the Shapley Supercluster, a behemoth of 50 million billion solar masses that resides about 500 million light years away from Earth (and not too far away in the sky from the Vela Supercluster). It accounts for between a quarter and half of the Local Group's peculiar velocity.
The Milky Way as seen by the Gaia satellite shows the dark clouds of dust that obscure the view of galaxies in the universe beyond.
ESA/Gaia/DPAC/CU5/DPCI/CU8
The remaining motion can't be accounted for by structures astronomers have already found. So astronomers keep looking farther out into the universe, tallying increasingly distant objects that contribute to the net gravitational pull on the Milky Way. Gravitational pull decreases with increasing distance, but the effect is partly offset by the increasing size of these structures. "As the maps have gone outward," said Mike Hudson, a cosmologist at the University of Waterloo in Canada, "people continue to identify bigger and bigger things at the edge of the survey. We're looking out farther, but there's always a bigger mountain just out of sight." So far astronomers have only been able to account for about 450 to 500 kilometers per second of the Local Group's motion.
Astronomers still haven't fully scoured the Zone of Avoidance to those same depths, however. And the Vela Supercluster discovery shows that something big can be out there, just out of reach.
In February 2014, Kraan-Korteweg and Michelle Cluver, an astronomer at the University of Western Cape in South Africa, set out to map the Vela Supercluster over a six-night observing run at the Anglo-Australian Telescope in Australia. Kraan-Korteweg, of the University of Cape Town, knew where the gas and dust in the Zone of Avoidance was thickest; she targeted individual spots where they had the best chance of seeing through the zone. The goal was to create a "skeleton," as she calls it, of the structure. Cluver, who had prior experience with the instrument, would read off the distances to individual galaxies.
That project allowed them to conclude that the Vela Supercluster is real, and that it extends 20 by 25 degrees across the sky. But they still don't understand what's going on in the core of the supercluster. "We see walls crossing the Zone of Avoidance, but where they cross, we don't have data at the moment because of the dust," Kraan-Korteweg said. How are those walls interacting? Have they started to merge? Is there a denser core, hidden by the Milky Way's glow?
And most important, what is the Vela's Supercluster's mass? After all, it is mass that governs the pull of gravity, the buildup of structure.
How to See Through the Haze
While the Zone's dust and stars block out light in optical and infrared wavelengths, radio waves can pierce through the region. With that in mind, Kraan-Korteweg has a plan to use a type of cosmic radio beacon to map out everything behind the thickest parts of the Zone of Avoidance.
The plan hinges on hydrogen, the simplest and most abundant gas in the universe. Atomic hydrogen is made of a single proton and an electron. Both the proton and the electron have a quantum property called spin, which can be thought of as a little arrow attached to each particle. In hydrogen, these spins can line up parallel to each other, with both pointing in the same direction, or antiparallel, pointing in opposite directions. Occasionally a spin will flip—a parallel atom will switch to antiparallel. When this happens, the atom will release a photon of light with a particular wavelength.
One of the 64 antenna dishes that will make up the MeerKAT telescope in South Africa.
SKA South Africa
The likelihood of one hydrogen atom's emitting this radio wave is low, but gather a lot of neutral hydrogen gas together, and the chance of detecting it increases. Luckily for Kraan-Korteweg and her colleagues, many of Vela's member galaxies have a lot of this gas.
During that 2014 observing session, she and Cluver saw indications that many of their identified galaxies host young stars. "And if you have young stars, it means they recently formed, it means there's gas," Kraan-Korteweg said, because gas is the raw material that makes stars.
The Milky Way has some of this hydrogen, too—another foreground haze to interfere with observations. But the expansion of the universe can be used to identify hydrogen coming from the Vela structure. As the universe expands, it pulls away galaxies that lie outside our Local Group and shifts the radio light toward the red end of the spectrum. "Those emission lines separate, so you can pick them out," said Thomas Jarrett, an astronomer at the University of Cape Town and part of the Vela Supercluster discovery team.
More Quanta
This Dark Matter Theory Could Solve a Celestial Conundrum
Joshua Sokol
Squishy or Solid? A Neutron Star's Insides Open to Debate
Katia Moskvitch
A Mysterious Galactic Glow Hints at Hidden Pulsars
While Kraan-Korteweg's work over her career has dug up some 5,000 galaxies in the Vela Supercluster, she is confident that a sensitive enough radio survey of this neutral hydrogen gas will triple that number and reveal structures that lie behind the densest part of the Milky Way's disk.
That's where the MeerKAT radio telescope enters the picture. Located near the small desert town of Carnarvon, South Africa, the instrument will be more sensitive than any radio telescope on Earth. Its 64th and final antenna dish was installed in October, although some dishes still need to be linked together and tested. A half array of 32 dishes should be operating by the end of this year, with the full array following early next year.
Kraan-Korteweg has been pushing over the past year for observing time in this half-array stage, but if she isn't awarded her requested 200 hours, she's hoping for 50 hours on the full array. Both options provide the same sensitivity, which she and her colleagues need to detect the radio signals of neutral hydrogen in thousands of individual galaxies hundreds of light years away. Armed with that data, they'll be able to map what the full structure actually looks like.
Cosmic Basins
Hélène Courtois, an astronomer at the University of Lyon, is taking a different approach to mapping Vela. She makes maps of the universe that she compares to watersheds, or basins. In certain areas of the sky, galaxies migrate toward a common point, just as all the rain in a watershed flows into a single lake or stream. She and her colleagues look for the boundaries, the tipping points of where matter flows toward one basin or another.
Hélène Courtois, an astronomer at the University of Lyon, maps cosmic structure by examining the flow of galaxies.
Eric Leroux, University Lyon Claude Bernard Lyon 1.
A few years ago, Courtois and colleagues used this method to attempt to define our local large-scale structure, which they call Laniakea. The emphasis on defining is important, Courtois explains, because while we have definitions of galaxies and galaxy clusters, there's no commonly agreed-upon definition for larger-scale structures in the universe such as superclusters and walls.
Part of the problem is that there just aren't enough superclusters to arrive at a statistically rigorous definition. We can list the ones we know about, but as aggregate structures filled with thousands of galaxies, superclusters show an unknown amount of variation.
Now Courtois and colleagues are turning their attention farther out. "Vela is the most intriguing," Courtois said. "I want to try to measure the basin of attraction, the boundary, the frontier of Vela." She is using her own data to find the flows that move toward Vela, and from that she can infer how much mass is pulling on those flows. By comparing those flow lines to Kraan-Korteweg's map showing where the galaxies physically cluster together, they can try to address how dense of a supercluster Vela is and how far it extends. "The two methods are totally complementary," Courtois added.
The two astronomers are now collaborating on a map of Vela. When it's complete, the astronomers hope that they can use it to nail down Vela's mass, and thus the puzzle of the remaining piece of the Local Group's motion—"that discrepancy that has been haunting us for 25 years," Kraan-Korteweg said. And even if the supercluster isn't responsible for that remaining motion, collecting signals through the Zone of Avoidance from whatever is back there will help resolve our place in the universe.
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Eden Geothermal Limited
Environmental, Social and Governance Report
Eden Geothermal Project
Phase Two
Drilling and operations
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Geothermal energy is heat from the earth beneath our feet. The deeper you go, the hotter it gets: the temperature at the Earth's core is as hot as the surface of the sun.
In places that experience volcanic or tectonic activity, the earth's heat is close to the surface, and people have used it for tens of thousands of years. Ancient cultures settled near hot springs and used geothermal heat for bathing, cooking and heating. And geothermal heat was first used to drive a turbine and generate electricity in Italy, nearly 120 years ago.
Now, geothermal electricity is generated commercially in 25 countries, including the USA, Indonesia, Germany, Kenya and Iceland. A further 82 countries use geothermal heat directly – for heating buildings, agriculture, horticulture, fish farming, industry and leisure facilities.
There's enormous potential to go further. Find out more and learn about the benefits of geothermal energy below.
Find out more about geothermal energy
Why geothermal energy?
Find out what's so great about geothermal energy and why we're embracing this resource as part of the future of energy production in the UK.
Worldwide potential of geothermal energy
Geothermal energy is aready being harnessed around the world, but we have barely scraped the surface. Find out about the worldwide potential of geothermal energy.
Geothermal potential in the UK and Cornwall
It is thought that geothermal energy could provide 20% of the UK's electricity needs – plus a vast amount of heat. Find out more about the potential of geothermal in the UK and Cornwall.
This website and its content is copyright of Eden Geothermal – © Eden Geothermal Limited 2023. All rights reserved. Any redistribution or reproduction of part or all of the contents in any form is prohibited without prior consent. Eden Geothermal and the Eden Geothermal brand mark are registered trademarks of the Eden Trust. Website designed by Bear and Pear.
Eden Geothermal is being part-funded by the European Regional Development Fund and Cornwall Council. Eden Geothermal is working with a number of delivery partners Eden Project, EGS Energy, Bestec UK, and the University of Exeter.
Eden Geothermal Limited,
Eden Project,
PL24 2SG
@edengeothermal
edengeothermal


text:
Nathaniel Taylor Net Worth
Nathaniel Taylor Net Worth:
$300 Thousand
💰 Compare Nathaniel Taylor's Net Worth
Net Worth: $300 Thousand
Place of Birth: St. Louis
Nathaniel Taylor net worth: Nathaniel Taylor is an American actor who has a net worth of $300 thousand. Nathaniel Taylor was born in St. Louis, Missouri in March 1938. From 1972 to 1977 he had a recurring role as Rollo Larson on the television series Sanford and Son. Taylor also played the same role on the 1980 TV series Sanford. He appeared in the films Listen to the Man, Trouble Man, Black Girl, As Above, So Below, Willie Dynamite, Passing Through, and The Hunter. Taylor has also appeared in episodes of the TV series The Bill Cosby Show, Adam-12, What's Happening!!, and The Redd Fox Show.
(Photo by Bobby Bank/Getty Images)
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text:
Warner, Kaine mark Voting Rights Act anniversary
Published Thursday, Aug. 6, 2015, 4:02 pm
U.S. Sens. Mark Warner and Tim Kaine (both D-VA) today marked the 50th anniversary of President Lyndon B. Johnson signing the Voting Rights Act by renewing their call for the Senate to take up legislation that would restore and advance voting protections for all Americans.
On June 24, Sens. Warner and Kaine introduced the Voting Rights Advancement Act, which would protect Americans' Constitutional right to vote, two years after the U.S. Supreme Court decision in Shelby County v. Holder gutted core provisions of the landmark Voting Rights Act.
"Protecting every American's constitutional right to vote is a fundamental value of our society. Today marks a historic milestone, but 50 years after the Voting Rights Act became law, we still have work to do. We still see efforts to limit access to the ballot box and the U.S Supreme Court's Shelby County decision weakened protections put in place by the Voting Rights Act by striking down key provisions of the law," Sen. Warner said. "I am proud to be an original cosponsor of the Voting Rights Advancement Act of 2015 that will update and reinstate those protections, and I will continue to fight for election reforms that will make voting faster and more accessible to all."
"The right to vote is one of the most fundamental rights in our democracy. For the past 50 years, the Voting Rights Act has helped ensure Americans are not robbed of this critical means of civic participation. The act's success is evident in the dramatic increase in minorities voting and holding elected office over the past decades," said Sen. Kaine. "Two years after the Supreme Court removed crucial provisions of this law, there is a disturbing trend in many states to shrink access to the ballot box, threatening the right of many Americans to participate in elections. I remain committed to fully restoring the Voting Rights Act, and I am hopeful that Congress can work in a bipartisan way to give citizens the protections they need to exercise their constitutional right to vote."


text:
#include "info.h"
#include <unistd.h>
#include <stdio.h>
#include <sys/types.h>
#include <sys/socket.h>
#include <netdb.h>
#include <pwd.h>
#include <errno.h>
#include "jml/arch/exception.h"
#include "jml/arch/cpuid.h"
#include <fstream>
#include <iostream>
#include <sys/time.h>
#include <time.h>
#include "jml/arch/cpu_info.h"
#include "jml/utils/guard.h"
#include <boost/bind.hpp>
#include <dirent.h>
#include "jml/arch/format.h"

using namespace std;

namespace ML {

int userid()
{
    return getuid();
}

std::string userid_to_username(int userid)
{
    struct passwd pwbuf;
    size_t buflen = sysconf(_SC_GETPW_R_SIZE_MAX);
    char buf[buflen];
    struct passwd * result = 0;

    int res = getpwuid_r(userid, &pwbuf, buf, buflen, &result);

    if (res != 0)
        throw Exception(errno, "userid_to_username()", "getpwuid_r");

    if (result == 0)
        throw Exception("usedid_to_username(): userid unknown");

    return result->pw_name;
}

std::string username()
{
    return userid_to_username(userid());
}

std::string hostname()
{
    char buf[128];
    int res = gethostname(buf, 128);
    if (res != 0)
        throw Exception(errno, "hostname", "hostname");
    buf[127] = 0;
    return buf;
}

std::string fqdn_hostname(std::string const & port)
{
    std::string host = hostname();

    struct addrinfo hints;
    memset(&hints, 0, sizeof(hints));
    hints.ai_family = AF_UNSPEC;
    hints.ai_socktype = SOCK_STREAM;
    hints.ai_flags = AI_CANONNAME;

    struct addrinfo * info = 0;
    int res = getaddrinfo(host.c_str(), port.c_str(), &hints, &info);
    if (res != 0)
        throw Exception(errno, "getaddrinfo: %s", gai_strerror(res));

    if(!info)
        throw Exception("fqdn_hostname(): no info");

    std::string fqdn(info->ai_canonname);
    freeaddrinfo(info);
    return fqdn;
}

std::string now()
{
    struct timeval tv;

    int res = gettimeofday(&tv, NULL);
    if (res != 0)
        throw Exception(errno, "now", "gettimeofday");

    char buf[128];
    ctime_r(&tv.tv_sec, buf);

    if (res != 0)
        throw Exception(errno, "now", "ctime");

    return buf;
}

std::string all_info()
{
    return now() + " " + username() + " " + hostname();
}

size_t num_open_files()
{
    DIR * dfd = opendir("/proc/self/fd");
    if (dfd == 0)
        throw Exception("num_open_files(): opendir(): "
                        + string(strerror(errno)));

    Call_Guard closedir_dfd(boost::bind(closedir, dfd));

    size_t result = 0;

    dirent entry;
    for (dirent * current = &entry;  current;  ++result) {
        int res = readdir_r(dfd, &entry, &current);
        if (res != 0)
            throw Exception("num_open_files(): readdir_r: "
                            + string(strerror(errno)));
    }

    return result;
}

std::string fd_to_filename(int fd)
{
    if (fd == -1)
        throw Exception("fd_to_filename(): invalid filename");

    size_t buffer_size = 256;

    string fn = format("/proc/self/fd/%d", fd);

    for (;;) {
        char buf[buffer_size];
        ssize_t ret = readlink(fn.c_str(), buf, buffer_size);
        if (ret == -1 && errno == -ENOENT)
            throw Exception("fd_to_filename(): fd is unknown");
        if (ret == -1)
            throw Exception(errno, "fd_to_filename", "readlink()");

        if (ret == buffer_size) {
            if (buffer_size > 1024)
                throw Exception("filename too long");
            buffer_size *= 2;
            continue;
        }

        buf[ret] = 0;
        return buf;
    }
}

} // namespace ML

redpajama_set_name: RedPajamaGithub


SnowRacer: Mountain Rush - Duration: 31 seconds.
rulAR - Showcase - Duration: 51 seconds.
rulAR - Measure with style - Duration: 85 seconds.
Nucleon Teaser - Duration: 37 seconds.
BusyBytes - Introducing tipSkip - Duration: 72 seconds.


text:
Sports Banquet
Mid Valley Town Crier
Donna celebrates Chisholm Trail Festival despite chilly weather
Adam Wratten
Carmen Cadena keeps herself warm as she cooks a piece of fajita to sell as cold weather hit during the Chisholm Trail Festival on Saturday, Feb. 9, 2019, in Donna. (Joel Martinez | jmartinez@themonitor.com)
A. COLLEEN DEGUZMAN | STAFF WRITER
DONNA — Although Saturday's cold and relentless drizzle put a damper on the annual Chisholm Trail Festival here, local organizers and participants of the barbecue competition did not let the weather rain on their proud event.
At the onset of the day's festivities, with few spectators on-hand, appeared as though the festival may be in for a long day. However, performers scheduled for that evening's concert still expected to draw a significant crowd as of press time.
The festival, which is usually a two-day event, shrunk to a single-day for 2019. Event coordinator David De los Rios said this year's focus on Tejano music was designed to draw 8,000 to 9,000 people throughout the day. Numbers for the day's attendees were not available before press time.
"The citizens here in Donna, regardless of rain or shine or cold, they will come out," said De los Rios, contractor for Kool River Media and Entertainment, the host of the festival. "People here are big on supporting the city and the events here, and this is a big deal for them."
The Chisholm Trail was the major route for livestock out of Texas from 1867 to 1884. Longhorn cattle trekked the trail north, providing a steady income for locals during the recovery from the Civil War. Jesse Chisholm, the trail's namesake, was an Indian trader who was the first to lead cattle from Texas ranches to Kansas railroads.
Aside from the live Tejano music from country bands, including Space Rockers and Los Palominos, and singers Marco Orozco and Pio Treviño, competitors looked forward to the annual barbecue cook-off that was held at Donna's Parks and Recreation center.
Eddie Tapia, International Barbeque Cookers Association judge of 12 years, says that he is always delighted when food brings families together, specifically barbecue.
Adel Padilla stands next to a lifesize display of cattle during the Chisholm Trial Festival on Saturday, Feb. 9, 2019, in Donna. (Joel Martinez | jmartinez@themonitor.com)
"One of the things we always try to instill in the barbecue community is that it is a family thing," said Tapia, who has judged at the last five festivals. "They get their whole families involved – their wives, kids and other members come with them to cook together. Being that it is an open event for the community with music, rides and food, it all blends in with the barbecue."
This year, 28 teams competed in the cook-off. The competition was divided into three categories: chicken, pork spare ribs and brisket. Ten winners for each category were awarded and $1,000 is divided amongst the top five.
"Some people thought that with the rain and cold weather, that some would leave, but that's a no," Tapia said. "Rain or shine, the cook-off will still go on. It does not deter our cooks."
One of those resilient cooks was Juan Ramirez of Ram's Bar B Que in La Feria. Palomarez says that the key lies in preparation.
"You make sure that you have everything ready, so you are not caught in the rush," Ramirez said, who has worked the grill for 10 years.
Vendors wait for visitors as cold weather hits during the Chisholm Trail Festival at Altas Palmes park on Saturday, Feb. 9, 2019, in Donna. (Joel Martinez | jmartinez@themonitor.com)
At 8 p.m. Friday night, Ramirez was preparing the seven whole briskets they brought to the event with restaurant owner Juan Palomarez. The meat then spent 12 hours smoking.
This is the second year Ram's Bar B Que has cooked at the festival and Palomarez said that he is glad that commemoration includes barbecue.
"It is the celebration and honoring of the trail that cowboys used back then," said Palomarez, who is going onto his 10th year owning the second-generation business. "The cook-off honors them, and how they would get together and cook. They probably did not have barbecue like this because they ate meat stews and bread, but they would have."
401 South Kansas Ave
© 2020 Mid-Valley Town Crier - Part of the AIM Media Network


text:
Expansion by Big Ten May Bring Small Payoff
Nov. 20, 2012 , at 8:25 AM
Rutgers head coach Kyle Flood, center, standing with his players after defeating Syracuse 23-15 in Piscataway, N.J. in October 2012. Rutgers announced that November that it would join the Big Ten.
Mel Evans / AP Photo
Maryland accepted an invitation to join the Big Ten Conference on Monday. Rutgers did the same on Tuesday, expanding the conference's roster to 14 teams and its footprint to the East Coast.
The new additions would bolster the Big Ten's reputation for strong academics. Both universities are members of the Association of American Universities, as are all current Big Ten institutions, with the exception of Nebraska.
Their athletic heritages are mixed, however. The Rutgers football team has finished the season ranked in the Associated Press top 25 once in the last 35 years, although it is currently ranked No. 21.
Maryland's football team has finished the season as a ranked team eight times in the same period. Its basketball team has had more consistent success, winning a national championship in 2002.
But the main rationale for adding the schools seems to be economic: the prospect that they would give the Big Ten, and its cable network, access to the New York and Washington media markets.
On that account, the decision may be questionable. Although Rutgers and Maryland are in densely populated areas, they also compete against a number of other Division I football programs for fans and attention.
Moreover, affinity for college football is considerably lower in the Northeast than it is in the Midwest or the South. Thus, the teams have fewer fans than most other current Big Ten members.
Last year, I conducted an analysis of the 120 members of the N.C.A.A.'s Football Bowl Subdivision, attempting to estimate the number of fans devoted to each program.
The analysis was conducted in two steps. First, I estimated the number of college football fans in each of the United States' 210 media markets, multiplying their populations by a factor based on the number of people who conducted Google searches for the term "college football" in each area. (Some markets, like Birmingham, Ala., have much higher college football avidity than others, like Bangor, Me.)
Next, the college football fans in each market were further divided between F.B.S. schools, based on the results of an Internet-based survey called the Common Census Sports Map. Thus, every college football fan in America was, in theory at least, mapped to his or her favorite team.
Although New York is the nation's largest media market, and although Rutgers is the most popular team in the New York City area, its over all numbers were just average by this method.
That's because only about 15 percent of New Yorkers are avid college football fans, among the lower figures in the country.
In addition, although Rutgers might be the most popular college team in the region, it hardly dominates the market, with many fans declaring allegiance to universities like Syracuse, Connecticut, Penn State or Notre Dame instead. Many New Yorkers are also transplants from other parts of the country, and bring their football allegiances with them. Only about 20 percent of college football fans in the New York region listed Rutgers as their favorite team.
Therefore, although there are approximately 20 million residents in New York's media market, only about 3 percent of these people are estimated to be fans of Rutgers football specifically. That's about 600,000 people.
There are also about 300,000 Rutgers football fans in other markets along the East Coast or elsewhere in the country, bringing the total to about 900,000.
But that's below the Big Ten average of 1.4 million to 1.5 million fans per team. Programs like Wisconsin, which is close to the average with 1.4 million fans, might not seem to have as much media muscle. But these universities often have the affinity of whole states unto themselves, states where college football is a religion on Saturdays rather than an afterthought.
Maryland does somewhat worse still by this method. Although it is the predominant college football program in Maryland, the state has little passion for college football. And the program has little following outside Maryland's immediate borders, where higher-profile teams like Virginia, Virginia Tech, West Virginia and Penn State tend to dominate.
My method estimated that the University of Maryland has just shy of 500,000 college football fans, which ranks 58th in the country and which would be lower than any university now in the Big Ten.
Maryland and Rutgers are not necessarily poor choices compared with some of the other logical alternatives.
I count five other universities that are A.A.U. members, that play in a major college football conference, and that are either within a current Big Ten state or border one.
Missouri, with about 1.1 million fans, is the most attractive of this group. But it recently joined the Southeastern Conference, after getting on-again, off-again attention from the Big Ten.
Pittsburgh and Kansas rank somewhere between Rutgers and Maryland in terms of their fan counts.
The last two universities that qualify for the list, Iowa State and Colorado, have about as many fans as Maryland does.
The question, rather, is what the Big Ten stands to gain at all by expanding. Fans of a current Big Ten team might find their new schedules less compelling.
Wisconsin Badgers fans, for example, will now have fewer opportunities to see their team play against regional rivals like Iowa, Michigan and Illinois. Those matchups will instead be replaced by more games against Rutgers and Maryland.
Many college football fans also travel to road games, which bolsters business for local restaurants and hotels. It is about a three-hour drive from Madison, Wis., to Iowa City. But it is 15 hours to College Park, Md., and more than 16 hours to New Brunswick, N.J.
The sacrifice might be worth making for games against Notre Dame, Texas or perhaps even Missouri
. But universities in the Northeast seem to reduce both the geographical integrity of the conference and the quality of the average Big Ten football game.
It is probably no coincidence that the two most popular college football conferences — the SEC and the Big Ten — have until now been the most conservative about expansion. The most recent additions to the Big Ten, Penn State and Nebraska, ranked as the 3rd and 18th most popular football programs in the country. The newest additions to the SEC, Texas A&M and Missouri, were ranked 6th and 23rd.
Rutgers and Maryland are outstanding public universities, but they are just not in the same league in terms of football.
The Big Ten may have expanded its revenue pie, but it will be dividing it 14 ways rather than 12, and among family members that have less history of sitting down at the table with one another. In seeking to expand its footprint eastward, the conference may have taken a step in the wrong direction.
A version of this article appears in print on 11/21/2012, on page B13 of the NewYork edition with the headline: Small Payoff In Expansion By Big Ten.
Football (226 posts) College Football (207) NCAA (34) Maryland Terrapins (5)