text:
1Antiquity
2Aboriginal mythology: whole of Australia
2.1Diversity across a continent
2.2Public education about Aboriginal perspectives
2.3An anthropological generalisation
2.4An Aboriginal generalisation
2.5Sacred sites
3Pan-Australian mythology
3.1Rainbow Serpent
3.2Captain Cook
3.3Views on death
3.4Link to astronomy
4Group-specific mythology
4.1Yolngu
4.2Murrinh-Patha people
4.3Pintupi people
5Newer belief systems
7.1Citations
8Bibliography
Australian Aboriginal religion and mythology
(Redirected from Aboriginal mythology)
Ritual and traditional history of the Indigenous peoples of Australia
See also: Australian Aboriginal culture
The Djabugay language group's mythical being, Damarri, transformed into a mountain range, is seen lying on his back above the Barron River Gorge, looking upwards to the skies, within north-east Australia's wet tropical forested landscape.
Australian Aboriginal religion and mythology is the sacred spirituality represented in the stories performed by Aboriginal Australians within each of the language groups across Australia in their ceremonies. Aboriginal spirituality includes the Dreamtime (the Dreaming), songlines, and Aboriginal oral literature.
Aboriginal spirituality often conveys descriptions of each group's local cultural landscape, adding meaning to the whole country's topography from oral history told by ancestors from some of the earliest recorded history. Most of these spiritualities belong to specific groups, but some span the whole continent in one form or another.
Antiquity[edit]
An Australian linguist, R. M. W. Dixon, recording Aboriginal myths in their original languages, encountered coincidences between some of the landscape details being told about within various myths, and scientific discoveries being made about the same landscapes.[1] In the case of the Atherton Tableland, myths tell of the origins of Lake Eacham, Lake Barrine, and Lake Euramoo. Geological research dated the formative volcanic explosions described by Aboriginal myth tellers as having occurred more than 10,000 years ago. Pollen fossil sampling from the silt which had settled to the bottom of the craters confirmed the Aboriginal myth-tellers' story. When the craters were formed, eucalyptus forests dominated rather than the current wet tropical rainforests.[2][3][a]
Dixon observed from the evidence available that Aboriginal myths regarding the origin of the Crater Lakes might be dated as accurate back to 10,000 years ago.[2] Further investigation of the material by the Australian Heritage Commission led to the Crater Lakes myth being listed nationally on the Register of the National Estate,[4] and included within Australia's World Heritage nomination of the wet tropical forests, as an "unparalleled human record of events dating back to the Pleistocene era."[5]
Since then, Dixon has assembled a number of similar examples of Australian Aboriginal myths that accurately describe landscapes of an ancient past. He particularly noted the numerous myths telling of previous sea levels, including:[2]
the Port Phillip myth (recorded as told to Robert Russell in 1850), describing Port Phillip Bay as once dry land, and the course of the Yarra River being once different, following what was then Carrum Carrum swamp.
the Great Barrier Reef coastline myth (told to Dixon) in Yarrabah, just south of Cairns, telling of a past coastline (since flooded) which stood at the edge of the current Great Barrier Reef, and naming places now completely submerged after the forest types and trees that once grew there.
the Lake Eyre myths (recorded by J. W. Gregory in 1906), telling of the deserts of Central Australia as once having been fertile, well-watered plains, and the deserts around present Lake Eyre having been one continuous garden. This oral story matches geologists' understanding that there was a wet phase to the early Holocene when the lake would have had permanent water.
Other volcanic eruptions in Australia may also be recorded in Aboriginal myths, including Mount Gambier in South Australia,[6] and Kinrara in northern Queensland.[7]
Aboriginal mythology: whole of Australia[edit]
Map of the Aboriginal regions in Australia
Geological map of Australia
The stories enshrined in Aboriginal mythology variously "tell significant truths within each Aboriginal group's local landscape. They effectively layer the whole of the Australian continent's topography with cultural nuance and deeper meaning, and empower selected audiences with the accumulated wisdom and knowledge of Australian Aboriginal ancestors back to time immemorial".[8]
David Horton's Encyclopaedia of Aboriginal Australia contains an article on Aboriginal mythology observing:[9]
A mythic map of Australia would show thousands of characters, varying in their importance, but all in some way connected with the land. Some emerged at their specific sites and stayed spiritually in that vicinity. Others came from somewhere else and went somewhere else. Many were shape changing, transformed from or into human beings or natural species, or into natural features such as rocks but all left something of their spiritual essence at the places noted in their stories.
Australian Aboriginal mythologies have been characterised as "at one and the same time fragments of a catechism, a liturgical manual, a history of civilization, a geography textbook, and to a much smaller extent a manual of cosmography."[10]
Diversity across a continent[edit]
There are 900 distinct Aboriginal groups across Australia,[11] each distinguished by unique names usually identifying particular languages, dialects, or distinctive speech mannerisms.[12] Each language was used for original myths, from which the distinctive words and names of individual myths derive.
With so many distinct Aboriginal groups, languages, beliefs and practices, scholars cannot attempt to characterise, under a single heading, the full range and diversity of all myths being variously and continuously told, developed, elaborated, performed, and experienced by group members across the entire continent. Attempts to represent the different groupings in maps have varied widely.[13][14]
The Encyclopaedia of Aboriginal Australia nevertheless observes: "One intriguing feature [of Aboriginal Australian mythology] is the mixture of diversity and similarity in myths across the entire continent."[9]
Public education about Aboriginal perspectives[edit]
The Council for Aboriginal Reconciliation's booklet, Understanding Country, formally seeks to introduce non-Indigenous Australians to Aboriginal perspectives on the environment. It makes the following generalisation about Aboriginal myths and mythology:[15]
...they generally describe the journeys of ancestral beings, often giant animals or people, over what began as a featureless domain. Mountains, rivers, waterholes, animal and plant species, and other natural and cultural resources came into being as a result of events which took place during these Dreamtime journeys. Their existence in present-day landscapes is seen by many Indigenous peoples as confirmation of their creation beliefs...
The routes taken by the Creator Beings in their Dreamtime journeys across land and sea... link many sacred sites together in a web of Dreamtime tracks criss-crossing the country. Dreaming tracks can run for hundreds, even thousands of kilometres, from desert to the coast [and] may be shared by peoples in countries through which the tracks pass...
An anthropological generalisation[edit]
Australian anthropologists willing to generalise suggest Aboriginal myths still being performed across Australia by Aboriginal peoples serve an important social function amongst their intended audiences: justifying the received ordering of their daily lives;[16] helping shape peoples' ideas; and assisting to influence others' behaviour.[17] In addition, such performance often continuously incorporates and "mythologises" historical events in the service of these social purposes in an otherwise rapidly changing modern world.
It is always integral and common... that the Law (Aboriginal law) is something derived from ancestral peoples or Dreamings and is passed down the generations in a continuous line. While... entitlements of particular human beings may come and go, the underlying relationships between foundational Dreamings and certain landscapes are theoretically eternal ... the entitlements of people to places are usually regarded strongest when those people enjoy a relationship of identity with one or more Dreamings of that place. This is an identity of spirit, a consubstantiality, rather than a matter of mere belief...: the Dreaming pre-exists and persists, while its human incarnations are temporary.[18]
An Aboriginal generalisation[edit]
Australian Aboriginal
Baltic (Latvian - Lithuanian - Prussian)
Cantabrian
Continental Germanic
Lusitanian
Algonquian
Chaná
Puebloan
Talamancan
Proto-Indo-European
Proto-Uralic
Talysh
Culture hero
Folk hero
Comparative mythology
Euhemerism
Pseudo-mythology
Aboriginal specialists willing to generalise believe all Aboriginal myths across Australia, in combination, represent a kind of unwritten (oral) library within which Aboriginal peoples learn about the world and perceive a peculiarly Aboriginal 'reality' dictated by concepts and values vastly different from those of western societies:[19]
Aboriginal people learned from their stories that a society must not be human-centred but rather land centred, otherwise they forget their source and purpose ... humans are prone to exploitative behaviour if not constantly reminded they are interconnected with the rest of creation, that they as individuals are only temporal in time, and past and future generations must be included in their perception of their purpose in life.[19]
People come and go but the Land, and stories about the Land, stay. This is a wisdom that takes lifetimes of listening, observing and experiencing ... There is a deep understanding of human nature and the environment... sites hold 'feelings' which cannot be described in physical terms... subtle feelings that resonate through the bodies of these people... It is only when talking and being with these people that these 'feelings' can truly be appreciated. This is... the intangible reality of these people...[19]
Sacred sites[edit]
Main article: Australian Aboriginal sacred sites
Aboriginal people observe some places as sacred, owing to their central place in the mythology of the local people.[20]
Pan-Australian mythology[edit]
Rainbow Serpent[edit]
Main article: Rainbow Serpent
Australian carpet python, one of the forms the 'Rainbow Serpent' character may take in 'Rainbow Serpent' myths
In 1926 a British anthropologist specialising in Australian Aboriginal ethnology and ethnography, Professor Alfred Radcliffe-Brown, noted many Aboriginal groups widely distributed across the Australian continent all appeared to share variations of a single (common) myth telling of an unusually powerful, often creative, often dangerous snake or serpent of sometimes enormous size closely associated with the rainbows, rain, rivers, and deep waterholes.[21]
Radcliffe-Brown coined the term 'Rainbow Serpent' to describe what he identified to be a common, recurring myth. Working in the field in various places on the Australian continent, he noted the key character of this myth (the 'Rainbow Serpent') is variously named:[21] Kanmare (Boulia, Queensland); Tulloun: (Mount Isa); Andrenjinyi (Pennefather River, Queensland), Takkan (Maryborough, Queensland); Targan (Brisbane, Queensland); Kurreah (Broken Hill, New South Wales);Wawi (Riverina, New South Wales), Neitee & Yeutta (Wilcannia, New South Wales), Myndie (Melbourne, Victoria); Bunyip (Western Victoria); Arkaroo (Flinders Ranges, South Australia); Wogal (Perth, Western Australia); Wanamangura (Laverton, Western Australia); Kajura (Carnarvon, Western Australia); Numereji (Kakadu, Northern Territory).
This 'Rainbow Serpent' is generally and variously identified by those who tell 'Rainbow Serpent' myths, as a snake of some enormous size often living within the deepest waterholes of many of Australia's waterways; descended from that larger being visible as a dark streak in the Milky Way, it reveals itself to people in this world as a rainbow as it moves through water and rain, shaping landscapes, naming and singing of places, swallowing and sometimes drowning people; strengthening the knowledgeable with rainmaking and healing powers; blighting others with sores, weakness, illness, and death.[21]
Even Australia's 'Bunyip' was identified as a 'Rainbow Serpent' myth of the above kind.[22] The term coined by Radcliffe-Brown is now commonly used and familiar to broader Australian and international audiences, as it is increasingly used by government agencies, museums, art galleries, Aboriginal organisations and the media to refer to the pan-Australian Aboriginal myth specifically, and as a shorthand allusion to Australian Aboriginal mythology generally.[b]
Captain Cook[edit]
See also: James Cook
Statue of Captain James Cook at Admiralty Arch, London
A number of linguists, anthropologists and others have formally documented another common Aboriginal myth occurring across Australia. Predecessors of the myth tellers encounter a mythical, exotic (most often English) character who arrives from the sea, bringing western colonialism, either offering gifts to the performer's predecessors or bringing great harm upon the performer's predecessors.[23]
This key mythical character is most often named "Captain Cook", this being a mythical character shared with the broader Australian community, who also attribute James Cook with playing a key role in colonising Australia.[24] The Aboriginal Captain Cook is attributed with bringing British rule to Australia,[25] but his arrival is not celebrated. More often within the Aboriginal telling, he proves to be a villain.[24]
The many Aboriginal versions of this Captain Cook are rarely oral recollections of encounters with the Lieutenant James Cook who first navigated and mapped Australia's east coast on HM Bark Endeavour in 1770. Guugu Yimidhirr predecessors, along the Endeavour River, did encounter James Cook during a 7-week period beached at the site of the present town of Cooktown while the Endeavour was being repaired.[26] From this time the Guugu Yimidhirr did receive present-day names for places occurring in their local landscape; and the Guugu Yimmidhir may recollect this encounter.
The pan-Australian Captain Cook myth, however, tells of a generic, largely symbolic British character who arrives from across the oceans sometime after the Aboriginal world was formed and the original social order founded. This Captain Cook is a harbinger of dramatic transformations in the social order, bringing change and a different social order, into which present-day audiences have been born.[24] (see above regarding this social function played by Aboriginal myths)
In 1988 Australian anthropologist Kenneth Maddock assembled several versions of this Captain Cook myth as recorded from a number of Aboriginal groups around Australia.[27] Included in his assemblage are:
Batemans Bay, New South Wales: Percy Mumbulla told of Captain Cook's arriving on a large ship which anchored at Snapper Island, from which he disembarked to give the myth-teller's predecessors clothes (to wear) and hard biscuits (to eat). Then he returned to his ship and sailed away. Mumbulla told how his predecessors rejected Captain Cook's gifts, throwing them into the sea.[28]
Cardwell, Queensland: Chloe Grant and Rosie Runaway told of how Captain Cook and his group seemed to stand up out of the sea with the white skin of ancestral spirits, returning to their descendants. Captain Cook arrived first offering a pipe and tobacco to smoke (which was dismissed as a 'burning thing... stuck in his mouth'), then boiling a billy of tea (which was dismissed as scalding 'dirty water'), next baking flour on the coals (which was rejected as smelling 'stale' and thrown away untasted), finally boiling beef (which smelled well, and tasted okay, once the salty skin was wiped off). Captain Cook and group then left, sailing away to the north, leaving Chloe Grant and Rosie Runaway's predecessors beating the ground with their fists, fearfully sorry to see the spirits of their ancestors depart in this way.[2]
South-eastern side of the Gulf of Carpentaria, Queensland: Rolly Gilbert told of how Captain Cook and others sailed the oceans in a boat, and decided to come to see Australia. There he encountered a couple of Rolly's predecessors whom he first intended to shoot, but instead tricked them into revealing the local population's main camping area, after which they:[29]
set up the people [cattle industry] to go down the countryside and shoot people down, just like animal, they left them lying there for the hawks and crows... So a lot of old people and young people were struck by the head with the end of a gun and left there. They wanted to get the people wiped out because Europeans in Queensland had to run their stock: horses and cattle.
Victoria River: it is told in a Captain Cook saga that Captain Cook sailed from London to Sydney to acquire land. Admiring the country, he landed bullocks and men with firearms, following which local Aboriginal peoples in the Sydney area were massacred. Captain Cook made his way to Darwin, where he sent armed horsemen to hunt down the Aboriginal people in the Victoria River country, founding the city of Darwin and giving police plus cattle station managers orders on how to treat Aboriginal people.[30]
Kimberley: Numerous Aboriginal myth-tellers say that Captain Cook is a European culture hero who landed in Australia. Using gunpowder, he set a precedent for the treatment of Aboriginal peoples throughout Australia, including the Kimberley. On returning to his home, he claimed he had not seen any Aboriginal peoples, and advised that the country was a vast and empty land which settlers could come and claim for themselves. In this myth, Captain Cook introduced 'Cook's Law', upon which the settlers rely. The Aboriginal people note, however, that this is a recent, unjust and false law compared to Aboriginal law.[31]
Views on death[edit]
The response to death in Aboriginal religion may seem similar in some respects to that to be found in European traditions - notably in regard to the holding of a ceremony to mark the death of an individual and the observance of a period of mourning for that individual. Any such similarity, however, is, at best, only superficial (with ceremony and mourning of some kind being common to most, if not all, human cultures). In death - as in life - Aboriginal spirituality gives pre-eminence to the land and sees the deceased as linked indissolubly, by a web of subtle connections, to that greater whole: "For Aboriginal people when a person dies some form of the persons spirit and also their bones go back to the country they were born in".[32] "Aborigine people [sic] believe that they share their being with their country and all that is within it". "So when a person dies their country suffers, trees die and become scarred because it is believed that they came into being because of the deceased person".[32]
When an Aboriginal person dies the families have death ceremonies called the "Sorry Business". During this time the person is mourned for days by the family and whole community, crying together and sharing their grief. Often the deceased person's family stay in one room and mourn together.[33]
Naming a person after their death is often taboo, as it is thought that it could disturb their spirit. Photos of the deceased are often not allowed, for the same reason. A smoking ceremony may be conducted, using smoke on the belongings and in the home of the deceased, which is believed to aid in releasing the spirit. The cause of death, often of a spiritual nature, may be determined by Aboriginal elders.[33]
Ceremonies and mourning periods can last days, weeks and even sometimes months depending upon the social status of the deceased person. It is culturally inappropriate for a non-Aboriginal person to contact and inform the next of kin of a person's passing. When someone passes away, the family of the deceased move out of their house and another family then moves in. Some families will move to "sorry camps", which are usually further away. Mourning includes the recital of symbolic chants, the singing of songs, dance, body paint, and cuts on the bodies of the mourners. In some Aboriginal cultures, the body is placed on a raised platform for several months, covered in native plants, or in a cave or tree. When only the bones remain, family and friends scatter them in various ways, or place them in a special place.[33]
Many Aboriginal people believe in a place called the "Land of the Dead". This place was also commonly known as the "sky-world", which is really just the sky. As long as certain rituals were carried out during their life and at the time of their death, the deceased is allowed to enter The Land of the Dead in the "Sky World". The spirit of the dead is also a part of different lands and sites and then those areas become sacred sites. This explains why the Aboriginal people are very protective of sites they call sacred.
The rituals that are performed enable an Aboriginal person to return to the womb of all time, which is "Dreamtime". It allows the spirit to be connected once more to all nature, to all their ancestors, and to their own personal meaning and place within the scheme of things. "The Dreamtime is a return to the real existence for the aborigine". "Life in time is simply a passing phase – a gap in eternity". It has a beginning and it has an end. "The experience of Dreamtime, whether through ritual or from dreams, flowed through into the life in time in practical ways". "The individual who enters the Dreamtime feels no separation between themselves and their ancestors". "The strengths and resources of the timeless enter into what is needed in the life of the present". "The future is less uncertain because the individual feels their life as a continuum linking past and future in unbroken connection". Through Dreamtime the limitations of time and space are overcome.[34] For the Aboriginal people, dead relatives are very much a part of continuing life. It is believed that in dreams dead relatives communicate their presence." At times they may bring healing if the dreamer is in pain". "Death is seen as part of a cycle of life in which one emerges from Dreamtime through birth, and eventually returns to the timeless, only to emerge again. It is also a common belief that a person leaves their body during sleep, and temporarily enters the Dreamtime".[34]
Link to astronomy[edit]
Further information: Australian Aboriginal astronomy
There are many songlines which include reference to the stars, planets and the Moon, although the complex systems which go to make up Australian Aboriginal astronomy also serve practical purposes, such as navigation.
Group-specific mythology[edit]
Yolngu[edit]
Further information: Yolngu § Yolŋu culture, law and mythology
Murrinh-Patha people[edit]
Murrinh-Patha people's country[35]
The Murrinh-Patha people (whose country is the saltwater country immediately inland from the town of Wadeye[35]) describe a Dreamtime in their myths which anthropologists believe is a religious belief equivalent to, though wholly different from, most of the world's other significant religious beliefs.[36]
In particular, scholars suggest the Murrinh-Patha have a oneness of thought, belief, and expression unequalled within Christianity, as they see all aspects of their lives, thoughts and culture as under the continuing influence of their Dreaming.[36] Within this Aboriginal religion, no distinction is drawn between things spiritual/ideal/mental and things material; nor is any distinction drawn between things sacred and things profane: rather all life is 'sacred', all conduct has 'moral' implication, and all life's meaning arises out of this eternal, everpresent Dreaming.[36]
In fact, the isomorphic fit between the natural and supernatural means that all nature is coded and charged by the sacred, while the sacred is everywhere within the physical landscape. Myths and mythic tracks cross over.. thousands of miles, and every particular form and feature of the terrain has a well-developed 'story' behind it.[37]
Animating and sustaining this Murrinh-patha mythology is an underlying philosophy of life that has been characterised by Stanner as a belief that life is "... a joyous thing with maggots at its centre."[36] Life is good and benevolent, but throughout life's journey, there are numerous painful sufferings that each individual must come to understand and endure as he grows. This is the underlying message repeatedly being told within the Murrinh-patha myths. It is this philosophy that gives Murrinh-patha people motive and meaning in life.[36]
The following Murrinh-patha myth, for instance, is performed in Murrinh-patha ceremonies to initiate young men into adulthood.
"A woman, Mutjinga (the 'Old Woman'), was in charge of young children, but instead of watching out for them during their parents' absence, she swallowed them and tried to escape as a giant snake. The people followed her, spearing her and removing the undigested children from the body."[38]
Within the myth and in its performance, young, unadorned children must first be swallowed by an ancestral being (who transforms into a giant snake), then regurgitated before being accepted as young adults with all the rights and privileges of young adults.[39]
Pintupi people[edit]
Pintupi people's country
Scholars of the Pintupi peoples (from within Australia's Gibson Desert region) believe they have a predominantly 'mythic' form of consciousness,[40] within which events occur and are explained by the preordained social structures and orders told of, sung about, and performed within their superhuman mythology, rather than by reference to the possible accumulated political actions, decisions and influences of local individuals (i.e. this understanding effectively 'erases' history).[41]
The Dreaming.. provides a moral authority lying outside the individual will and outside human creation.. although the Dreaming as an ordering of the cosmos is presumably a product of historical events, such an origin is denied.
These human creations are objectified – thrust out – into principles or precedents for the immediate world.. Consequently, current action is not understood as the result of human alliances, creations, and choices, but is seen as imposed by an embracing, cosmic order.
Within this Pintupi world view, three long geographical tracks of named places dominate, being interrelated strings of significant places named and created by mythic characters on their routes through the Pintupi desert region during the Dreaming. It is a complex mythology of narratives, songs and ceremonies known to the Pintupi as Tingarri. It is most completely told and performed by Pintupi peoples at larger gatherings within Pintupi country.[42]
Newer belief systems[edit]
In principle, census information could identify the extent of traditional Aboriginal beliefs compared to other belief systems such as Christianity; however the official census in Australia does not include traditional Aboriginal beliefs as a religion, and includes Torres Strait Islanders, a separate group of Indigenous Australians, in most of the counts.[43]
In the 1991 census, almost 74 percent of Aboriginal respondents identified with Christianity, up from 67 percent in the 1986 census. The wording of the question changed for the 1991 census; as the religion question is optional, the number of respondents reduced.[44] The 1996 census reported that almost 72 percent of Aboriginal people practised some form of Christianity, and that 16 percent listed no religion. The 2001 census contained no comparable updated data.[45]
The Aboriginal population also includes a small number of followers of other mainstream religions.[46][47]
Australian Aboriginal culture
Bush medicine
Indigenous Australians § Belief systems
Indigenous Australian literature
^ See Lake Euramoo for an excerpt of the original myth, translated.
^ See Rainbow Serpent#External links.
Citations[edit]
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^ a b c d Dixon 1996.
^ NASO.
^ AHD105689.
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^ Nunn 2017.
^ Cohen et al. 2017, pp. 79–91.
^ Morris 1995.
^ a b Berndt 1994.
^ Van Gennep 1906.
^ Horton, David(1994) Encyclopaedia of Aboriginal Australia
^ Donaldson 1994.
^ Indymedia map.
^ Tindale map.
^ Smyth 1994, pp. 3, 6.
^ Beckett 1994, pp. 97–115.
^ Watson 1994.
^ Sutton 2003, pp. 113, 117.
^ a b c Morris 1995, p. 71.
^ Aboriginal Areas Protection Authority.
^ a b c Radcliffe-Brown 1926, pp. 19–25.
^ Radcliffe-Brown 1926, p. 22.
^ Maddock 1988, p. 20.
^ a b c Maddock 1988, p. 27.
^ Dixon 1996, pp. 1–3.
^ Hough 1994, pp. 150–155.
^ Maddock 1988, pp. 13–19.
^ Robinson 1970, pp. 29–30.
^ Rose 1984, pp. 24–39.
^ Kolig 1980, pp. 23–27.
^ a b Bird Rose 2003, pp. 163–168.
^ a b c Korff 2019.
^ a b Dream Beliefs.
^ a b de Brabander 1994.
^ a b c d e Yengoyan 1979.
^ Yengoyan 1979, p. 406.
^ Stanner 1966, pp. 40–43, as summarised and cited by Koepping 1981, p. 378
^ Koepping 1981, pp. 377–378.
^ Rumsey 1994, pp. 116–128.
^ Myers 1986.
^ De Brabander 1984.
^ Household Census form 2001.
^ ABoS 4102.0 1994.
^ Mercer 2003.
^ Marks 2003.
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Myers, Fred R. (1986). Pintupi Country, Pintubi Self: Sentiment, Place and Politics among Western Desert Aborigines. Canberra & Washington: Australian Institute of Aboriginal Studies & Smithsonian Institution. ISBN 978-0520074118.
"Ngadjonjii Antiquity and Social Organisation". Archived from the original on 2 February 2008. Retrieved 25 December 2007.
Nunn, Patrick D. (22 August 2017). "When the Bullin shrieked: Aboriginal memories of volcanic eruptions thousands of years ago". The Conversation. Retrieved 15 June 2018.
Pannell, Sandra (2006). Reconciling Nature and Culture in a Global Context? Lessons form the World Heritage List. Research Report No. 48. Cairns: Cooperative Research Centre for Tropical Rainforest Ecology and Management. p. 11. ISBN 0-86443-766-8. Archived from the original on 3 March 2016.
Parker, K. Langloh (1896). Australian Legendary Tales (1st ed.). Melbourne: Melville, Mullen and Slade.
Pohlner, Peter (1986). gangarru. Milton, Queensland: Hopevale Mission Board. ISBN 1-86252-311-8.
"Queensland's wet tropical forests (Place ID 105689)". Australian Heritage Database. Australian Government.
Radcliffe-Brown, A. R. (1926). "The Rainbow-Serpent Myth of Australia". The Journal of the Royal Anthropological Institute of Great Britain and Ireland. 56: 19–25. doi:10.2307/2843596. JSTOR 2843596.
Robinson, Roland (1970). Alteringa and Other Aboriginal Poems. Sydney: A. H. and A. W. Reed. pp. 29–30.
Rose, Deborah (1984). "The Saga of Captain Cook: Morality in Aboriginal and European Law". Australian Aboriginal Studies. 2: 24–39.
Roth, W. E. (1984) [First published 1897]. The Queensland Aborigines (Facsimile ed.). Victoria Park, W. A.: Hesperian Press. ISBN 0-85905-054-8.
Rumsey, Allen (1994). "The Dreaming, human agency and inscriptive practice". Oceania. 65 (2): 116–128. doi:10.1002/j.1834-4461.1994.tb02494.x.
"Sacred sites". Aboriginal Areas Protection Authority. Northern Territory Government. Retrieved 12 February 2020.
Smith, W. Ramsay (2003). Myths and legends of the Australian aborigines. Mineola, NY: Dover Publications. ISBN 0-486-42709-9. OCLC 51800252.
Smyth, Dermot (1994). Understanding Country: The Importance of Land and Sea in Aboriginal and Torres Strait Islander Societies. Key Issue Paper 1. Canberra: Council for Aboriginal Reconciliation. pp. 3, 6.
Stanner, W. E. H. (1966). On aboriginal religion. Oceania Monograph No. 11. Sydney: Oceania Publications.
Sutton, Peter (1988). "Myth as History, History as Myth". In Keen, I (ed.). Being Black: Aboriginal Cultures in 'Settled' Australia. Canberra: Aboriginal Studies Press. pp. 251–268. ISBN 978-0855751852.
Sutton, Peter (2003). Native Title in Australia: An Ethnographic Perspective. Cambridge University Press. pp. 113, 117. doi:10.1017/CBO9780511481635. ISBN 0-521-81258-5.
Tindale, Norman. "Earlier map". Government of South Australia. Archived from the original on 16 March 2008.
Van Gennep, A (1906). Mythes et Legendes d'Australie (in French). Paris.
Watson, M. (1994). "Storytelling". In Horton, David (ed.). The Encyclopedia of Aboriginal Australia: Aboriginal and Torres Strait Islander History, Society, and Culture. Canberra: Aboriginal Studies Press.
Yengoyan, Aram A. (1979). "Economy, Society, and Myth in Aboriginal Australia". Annual Review of Anthropology. 8: 393–415. doi:10.1146/annurev.an.08.100179.002141. JSTOR 2155626.
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"Dust Echoes". ABC Education. Australian Broadcasting Corporation. 16 May 2017. a series of twelve beautifully animated Dreamtime stories from Central Arnhem Land... − 12 Episodes, each with accompanying Study Guide: Whirlpool, Mermaid, Brolga, Morning Star, Namorrodor, Curse, Moon Man, Be, Spear, Wawalag (or Wagalak) sisters, Bat and the Butterfly, and Mimis. Yolngu mythology.
Australian Government 'portal' on Aboriginal 'Dreamings' and associated mythology
Ngadjonji Antiquity and Social Organisation Ngadjonji History of the Rainforest People
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Australian Aboriginal English
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text:
Giants need to clean house – including Judge
Empty seats should have been screaming out of their lungs at the Giants' property about the deplorable state of the franchise and the head coach who just finished giving them and their fans a spectacle of clowns of a season.
On a gray, gloomy day in a place that has turned into MetLibrary Stadium – interrupted four times by cheers from the Bronx for an obscure offensive tackle named Korey Cunningham heralded as eligible and the birds mandatory for a clown show offense, and … A 22-yard touchdown pass from Jake Fromm to Darius Slayton – the winds of change and outrage roared in the direction of John Mara and Steve Tisch.
There will be a new GM to replace Dave Gettleman, and this new GM should have the power to hire his own head coach.
Joe has to go.
Clean house.
It wasn't Steve Cohen's Mets, nor that Julius Randle giving Joe Judge the ole thumbs down on Sunday.
If they're the ones who hire and fire for the New York Soccer Giants, then the judge's key card won't work for the foreseeable future.
The Giants must fire Joe Judge, writes The Post's Steve Serby.
Charles Wenzelberg / New York Post
He was lucky that so many Giants fans stayed away from Washington 22, Giants 7 … although there was one fan speaking for many of them who carried a brown paper bag on the head with the words Joe Judge Fan Club written on it with an empty medium Pepsi bottle attached.
The jury's verdict on the judge: Guilty.
Guilty in the court of public opinion.
"At the end of the day, it's not good enough," Judge said.
"The fans deserve better."
You are who your record says you are, not who the head coach says you are. Or maybe someday.
The Giants have 4-13, and the judge's case to keep his job could be crystallized in an incomprehensible series in which Jake Fromm led a keeper on second and 11 from the 3-yard line of the Victory formation and to again on the third. and-9.
That's what Judge said two January ago when Mara and Tisch were watching him and fantasizing about young Bill Parcells and Tom Coughlin:
"What I'm talking about is an old-fashioned physical mentality. We are going to put a product on the ground that the people of this city and this region can be proud of because this team will represent this region. We will play fast, we will play downhill, we will play aggressive. We'll punch you in the nose for 60 minutes.
Here's what he said after the bitter end:
"We were going to make room for the punt."
Joe Judge leaves the field after the Giants' loss to Washington.
While most of the rest of the league drives a Tesla, the Giants have been driving a broken Edsel for ages. Or a horse and a Big Blue buggy.
Boobirds aren't the barometer of ownership as much as apathy is for a team that has inexcusably lost their last six games and finished 4-13.
"The crowd is our customers," said the late Wellington Mara at the end of the 2003 season. "When they go it's the same as someone calling or writing and saying you don't. what I want you to do… the message is crisp and clear. All that tells me is that we need to improve the product.
There has been a disturbing mismatch between what the judge insists he sees in the locker rooms and boardrooms and on the training ground Monday through Saturday and what Giants fans fear during the day. Match.
You're not telling us it's not a clown show organization, you're showing us.
Giants fans are heading for the outings in the fourth quarter.
The fan base for the most part is mad as hell and can't take it anymore. And who can blame them?
The part Judge got long before his infamous 11-minute rant was, "We have to get it right. It is a production company.
Judge's production activity after two seasons stands at 10-23. Who said: "Winning isn't everything, but it's the only thing? "
The judge happens to be a source of knowledge about football. A sharp soccer guy. By the end of the 2020 season, the Giants were convinced he was the CEO and leader they had craved since the end of the Coughlin era. Mara, until mid-season, continued to believe he was the right coach. Gettleman believed Judge would get more from his young draft picks than Pat Shurmur. Protected Nick Saban and Bill Belichick and all that.
But the culture, oh this culture: there was no fighting on the sidelines of the Giants. Not one. And Judge was too busy to answer calls or texts from former Giants players begging him to come back.
Whatever he sold, either the players did not buy, or the coaches hired by Judge were not the teachers he had promised to hire … before firing OL coach Marc Colombo la last season and the OC Jason Garrett this season.
Once Daniel Jones falls, there is an argument the judge can make that he essentially had a hand tied behind his back. But the blatant lack of competitiveness is unacceptable. How is it possible that $ 72 million man Kenny Golladay failed to nab a TD pass?
"This year some of the things I've learned are probably more what not to do," Judge said. "You touch that hotplate, you find out it's hot, are you going to touch that thing again?" "
Joe judge
He spoke about his path in the job two years ago. What can he say to the owners now to keep him? How can they sell it to the paying public now? Is he the only one seeing progress?
"It's always a hard landing except for a team," Judge said.
But some forced landings are worse than others. The Giants' last four crash landings translate to 22 wins versus 59 losses, and there is some degree of collateral damage he is paying for now. But Judge was hired to guide the giants in the right direction. Too many Giants fans have lost confidence in him. Are crazy as hell and can't take it anymore. And who can blame them?
Broken team. Broken promises.
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redpajama_set_name: RedPajamaCommonCrawl


text:
/**
* @file    statistics.h
* @brief   Tools for gathering statistics about a forest to aid tuning parallel traversal
* @author  Richard Roberts
* @date    April 9, 2013
*/
#pragma once

#include <gtsam/global_includes.h>
#include <gtsam/base/FastMap.h>

#include <ostream>

namespace gtsam {

  namespace treeTraversal {

    /* ************************************************************************* */
    /// Struct to store gathered statistics about a forest
    struct ForestStatistics
    {
      typedef FastMap<int, ValueWithDefault<int, 0> > Histogram;
      Histogram problemSizeHistogram;
      Histogram numberOfChildrenHistogram;
      Histogram problemSizeOfSecondLargestChildHistogram;

      static void Write(std::ostream& outStream, const Histogram& histogram)
      {
        if (!histogram.empty())
        {
          Histogram::const_iterator endIt = histogram.end();
          -- endIt;
          const int largest = endIt->first;
          for (int bin = 0; bin <= largest; ++bin)
          {
            Histogram::const_iterator item = histogram.find(bin);
            const int count = (item == histogram.end() ? 0 : *item->second);
            outStream << bin << " " << count << "\n";
          }
        }
      }
    };

    /* ************************************************************************* */
    namespace internal {
      template<class NODE>
      ForestStatistics* statisticsVisitor(const boost::shared_ptr<NODE>& node, ForestStatistics* stats)
      {
        (*stats->problemSizeHistogram[node->problemSize()]) ++;
        (*stats->numberOfChildrenHistogram[(int)node->children.size()]) ++;
        if (node->children.size() > 1)
        {
          int largestProblemSize = 0;
          int secondLargestProblemSize = 0;
          BOOST_FOREACH(const boost::shared_ptr<NODE>& child, node->children)
          {
            if (child->problemSize() > largestProblemSize)
            {
              secondLargestProblemSize = largestProblemSize;
              largestProblemSize = child->problemSize();
            }
            else if (child->problemSize() > secondLargestProblemSize)
            {
              secondLargestProblemSize = child->problemSize();
            }
          }
          (*stats->problemSizeOfSecondLargestChildHistogram[secondLargestProblemSize]) ++;
        }
        return stats;
      }
    }

    /* ************************************************************************* */
    template<class FOREST>
    ForestStatistics GatherStatistics(const FOREST& forest)
    {
      ForestStatistics stats;
      ForestStatistics* statsPtr = &stats;
      DepthFirstForest(forest, statsPtr, internal::statisticsVisitor<typename FOREST::Node>);
      return stats;
    }

  }
}

redpajama_set_name: RedPajamaGithub


Hinterveld's new 2015/16 collection introduces colour-soaked patterns and a variety of yarn blends.
Hinterveld weaves designer mohair, wool and other natural fibre blankets, throws and scarves.
Mohair is valued for its lightweight lustre, resilience and sustainability, but it's the natural fibre's ability to retain colour that shines most brilliantly in Hinterveld's latest home collection. There are delicate nimbus-like throws for the neutrally minded and blankets in a crayon pack's worth of colours. But the ranges that play with bands of intense hues stand out like a series of colour-soaked Rothko paintings.
Hinterveld's 2015/16 collection – its third range for the home – was launched at Design Indaba Expo 2015. The Uitenhage-based manufacturer, known predominantly for its high-end mohair products, introduced alpaca/silk and wool/linen blends while still retaining its 100% kid mohair range and kid mohair/silk blends.
A family-owned business with roots going back 150 years, Hinterveld's designs are inspired by the dramatic landscape and stark contrasts of the Karoo, home to the Angora goat whose fleece is woven into mohair. Designers Many Wait and Tracy Lynch created the patterns and palettes for this collection.
Images: Henk Hattingh, Display Image Solutions, Pixel Lounge Studio.
Hinterveld's bestseller, Beautiful Story, has been expanded with three different palettes: "neutral", "natural" and "vibrant" which plays to mohair's strength of absorbing and retaining rich, bright colours for long periods of time. The Beautiful Story range is a blend of 72% mohair, 20% wool and 8% nylon.
Beautiful Story's "natural" colour palette was inspired by Karoo plants, animals and landscapes. All in all, there are 22 different colours and patterns in the range.
Hinterveld has added four new designs to "MaXhosa by Hinterveld", its collaboration with knitwear designer Laduma Ngxokolo: Mkhuseli (protector), Miga Yemibhaco (Xhosa attire stripes), Mgcamabele (rainbow) and Buhle Bepikoko (beautiful peacock). The earthy browns and rich blues distill the natural beauty of the Eastern Cape landscape and the vibrant colour sense of the Xhosa people.
The more affordably priced Song on the Radio range is now available in more current colours such as "California Dreaming" pale blue and "Can't Touch This" cerise.
A soft lace, textured throw in kid mohair, called Atmosphere, comes in cloudy hues.
The Encore range is understated and classic with two styles in neutral colourways: a delicate herringbone pattern and a more solid stripe.
The New York Day collection makes use of a laidback chunky weave in faded colours such as coral, moss and beige.
Rhapsody is a blend of alpaca, silk and wool in a range of natural colour tones that depict earthy browns, reds, sky blues and cloudy greys.


Senior photography sessions are designed to capture a unique you. Life is about to change! As you hit the awesome milestone of high school graduation, let's capture memories that you can look back on for years to come.
How it works! Get started by booking your senior photography session. First, Book your session. A $150 non refundable retainer and a signed contract is required to secure your session date. The remainder of the balance is due at the time of your session. After you have booked your session, I will send you a link to fill out your senior questionnaire. Your questionnaire will help me to design a session that includes the best locations based on your taste. I have my favorite locations if you want me to choose for you. However, If you have a location in mind then we can incorporate it into our adventure. In any case a typical session will have two to three locations depending on the distance between locations.
Parents? … We can bring them with us or leave them at home. Ultimately, It's up to you!
Wardrobe & Props! Next, choose your outfits/wardrobe (at least 4) … girls, make sure you have accessories. I urge you to bring props that you love, hats, uniforms, instruments, sports equipment, etc. Props make the pictures fun and add a little bit more about you! Additionally, for my senior girls that want a special look, I offer make-up application for an additional fee.
Your senior session ($275+tax) includes up to 2 hours of photography at multiple locations, a password secure online gallery to view your retouched images, and social media sneak peeks and shares!
Digital images, prints, and senior portfolio displays may be purchased separately or you can choose a package below!


Whether you are at the beginning of your postgraduate training, approaching CT1 or ST3 interviews, or a senior doctor - your portfolio is the most important record of your career. Our portfolio section gives you everything you need to know to ensure yours is up-to-date and doing you justice.
When applying for roles at CT1- or ST3-level, candidates will gain scores on their application based on their portfolio. This portfolio is a record of a doctor's achievements to date and is called the 'evidence page' on application forms. This evidence page will require applicants to select from a range of options, rather than manually detail all their experiences. This requires some judgement as to which achievements are relevant, and which statements best reflect the level of experience the candidate has reached. The application is then scored automatically, based on the self-assessment of each applicant.
Once the application form has been submitted, the automatically-generated score is not amended or updated. Neither will the candidate have the ability to alter any of their answers once the form is completed. Attempting to over-claim in an effort to boost application scores will be met with strict consequences – and the candidate's application could be down-marked, rejected outright, or reported to the GMC. This may also include achievements which have yet to be completed – such as courses not yet undertaken, presentations not yet given, and awards not yet finalised – or the claiming of the same achievement in two separate sections. Only achievements gained from the commencement of undergraduate medical training onwards may be counted.
Once the candidate is at the interview, they will be required to provide evidence for their achievements. The interviewers will be understanding of the shortcomings of the application form, but all candidates are expected to be able to justify their choices.
Upcoming Core-level interview? Think you might need guidance on how to present your portfolio? Check out our one-to-one review sessions.
Upcoming speciality interview? Think you might need guidance on how to present your portfolio? Check out our one-to-one review sessions.


Yeeeeah! the year is gradually rounding up and the festivity months have begun , starting off with the Muslims, Eid, and we are excited along with our Muslim friends and family .
So we would like to wish all of you who are celebrating today and who have been following us since the beginning of the year. A splendid Eid Kabir.
fun fact : Eid Mubarak is a period in the Muslim calendar which is derived from the holy story of Prophet Abraham and his son, whereby God replaced the sacrifice of prophet Abraham's son, Ismail with a ram. This is the origin of this festival and Muslims all over the world every year follow this tradition.
Over 1,000 tankers arrive Apapa, loading fuel!


text:
1997 World Series Game 1: Marlins 7 – Indians 4 (W: Hernandez, L: Hershiser, S:Nen)
Moises Alou's 3-run home run, followed by a Charles Johnson Solo shot, led the Marlins to a 7-4 victory over the Cleveland Indians. The Marlins lead the World Series 1-0.
Hernandez did not dominate, but kept the indians to 3 runs in just over 5 innings. Cleveland jumped on top 1-0 when Justice singled in Roberts in the top of the first. But, Renteria drove in Counsell to tie the game in the bottom of the third. Then, Alou homered to left, scoring Bonilla and Daulton, followed by the Johnson's upper deck shot. In the fifth, Conine singled in Sheffield and Bonilla scored on a wild pitch to account for the Marlins' runs. Cleveland homered its way back in to the game but could not survive Robb Nen's multiple 100+ mile per hour pitches. Sandy Alomar struck out to end the game.
67,245 filled in Pro Player Stadium, one of the largest crowds in World Series history.
CategoriesAll, Colorbox, From the Archives, Medium, News
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Congratulations to the selected member's of this years SCC Leadership Academy. The academy was formed to develop and improve the leadership skills of SCC employees and to familiarize them with important aspects of leadership at every level of the college. Applications or nominations are solicited and selected before the start of each academy year. Learn more about SCC's Leadership Academy.


text:
August 21, 2017 By Liam Ray in Around the Web Tags: Afghanistan, Immigration and religion, Jewish History, Same-sex Marriage, Vatican	Leave a comment
Here are some important law-and-religion news stories from around the web:
The Islamic State has claimed responsibility for a terror attack in Spain that left 13 dead; authorities believe a 12-man jihadist cell carried it out.
North Korea has released a Canadian pastor who had been sentenced to life in prison; it is unclear whether the release is related to the rising tensions between North Korea and the United States.
A Vatican official has signaled that an unofficial agreement on the appointment of bishops has been reached with the Chinese government.
The Australian government will go forward with a non-binding plebiscite to be conducted by mail that will ask voters whether same-sex marriage should be legalized.
The Afghan government has said that the Taliban and the Islamic State joined forces in an attack on a remote village that left more than fifty civilians dead.
A Syrian national in Germany has been accused of being a member of the Islamic State and committing war crimes while he lived in Syria.
Former Supreme Court Justice David Souter, who occasionally sits with the First Circuit, has granted a Rhode Island Jewish congregation additional time to file a rehearing petition as it seeks to overturn Souter's decision awarding control of a historic Rhode Island synagogue to a New York congregation.
Secretary of State Rex Tillerson condemned some key U.S. allies in the Middle East in a newly-released report on international religious freedom.
The report also condemned Russia's treatment of religious minorities.
A federal judge has dismissed a lawsuit brought by Native Americans and "Syncretic Spiritualists" seeking to enjoin the opening of a wind farm that they claim is being built on top of Native American religious monuments.
« Roche, "Realizing the Distinctive University"
Benne, "Keeping the Soul in Christian Higher Education" »


text:
Management of Stage II Germ Cell Tumors - Beyond the Abstract
Patients with stage II germ cell tumors, which comprise patients with metastases confined to the retroperitoneum (TxN1-3M0S0-1), are by definition considered good risk according to the International Germ Cell Cancer Collaborative Group (IGCCCG) classification with attendant excellent clinical outcomes. For practical purposes, patients that present with Stage II disease or develop retroperitoneal disease on surveillance for stage I disease (TanycN1-N3M0S0-1 relapse) are managed similarly. For patients with nonseminomatous germ cell tumors (NSGCT), the treatment options consist of systemic chemotherapy +/- post-chemotherapy retroperitoneal lymph node dissection (RPLND) or primary RPLND +/- systemic chemotherapy. For patients with Stage II seminoma, radiation therapy is the locoregional option instead of RPLND, and is generally only used in chemotherapy-naïve patients. Almost all patients with stage II GCT are cured regardless of the initial choice of treatment modality, and an utmost priority is to minimize the toxicity of the selected treatment.1, 2 Chemotherapy results in possibility of cardiovascular disease, metabolic syndrome, hypogonadism, pulmonary toxicity, Raynaud phenomenon, ototoxicity, neuropathy, infertility, renal failure, and secondary malignancy.3, 4 While nerve-sparing RPLND for low volume retroperitoneal disease (clinical stage IIA), in expert hands at high volume centers, has practically no long-term complications, nevertheless surgical risks and long-term risks of ejaculatory dysfunction and bowel obstruction do exist. In this article, we discuss practical considerations in managing patients with Stage II GCT.5
Stage IIA disease
Clinical management of stage IIA germ cell tumors, regardless of histology, starts with the understanding that, ultimately, 20-25% of these patients (TanycN1M0S0) will have pN0 disease.6 As such, it is prudent to wait and repeat short interval imaging (6-8 weeks) as well as tumor markers prior to making a hasty management decision, as suggested by AUA and EAU guidelines.7, 8 If the node has involuted, the patient can safely be observed; if it is stable or enlarged, appropriate therapy (RPLND or chemotherapy for NSGCT, radiotherapy, chemotherapy, or surgery preferably in the context of clinical trial for seminoma) can be administered. Not only does this strategy potentially identify patients that were destined to be cured by orchiectomy alone (ie those that would have been pN0), it also selects out patients that have significant short interval disease progression (multiple enlarged nodes (pN2), extraretroperitoneal disease, etc.) that were unlikely to be cured by locoregional therapy alone. Our practice for patients with clinical stage IIA NSGCT is to schedule for RPLND 6-8 weeks from consultation, with repeat imaging and serum tumor markers 1 week prior to surgery. If the patient has involution of nodes or significant radiographic or marker progression, surgery is canceled.
Primary RPLND is desirable due to avoiding chemotherapy in the majority (85%) of patients with pN1 disease, pathologically negative lymph nodes, chemo-resistant teratoma, and 98-100% long-term cancer-specific survival after primary RPLND with or without adjuvant chemotherapy.1, 2, 9-11 As such, many testicular cancer experts have started to advocate for primary RPLND as the preferred treatment modality in clinical stage IIA GCT and particularly in NSGCT.
Conversely, RPLND may not be curative in up to 50% of stage II patients and high-quality RPLND might not be readily available.1, 2, 9 Induction chemotherapy is attractive with high complete response rates, access in community-based facilities, and excellent long-term survival approaching 100%.2, 9, 12 However, patients are exposed to long-term toxicity and may relapse with chemo-refractory GCT, malignant transformation, or teratoma.9, 13, 14 Nerve-sparing technique, full bilateral template, and curative intent by adhering to proper anatomic principles are all emphasized in the AUA guidelines and discussed at length in our review chapter. Another recently published review by Kollmannsberger focuses similarly on how a primary nerve-sparing RPLND is diagnostic and therapeutic in stage IIA NSGCT and that it should be the preferred choice over primary chemotherapy.15 The authors underscore that such an approach allows the identification of false negative patients, successfully treats those with pathological N1 disease and avoids additional treatment in the vast majority of patients. In addition, they point that patients who recur after primary RPLND rarely if ever die of their disease. For post-orchiectomy marker negative NSGCT stage IIA, primary RPLND or chemotherapy can be used while stage IIB/IIC requires risk-adapted multiagent chemotherapy except in select cases.
Our review article is congruent with the American Urological Association guidelines recently published for the first time.7, 8 These guidelines state that stage IIA and IIB seminomas with lymph node size < 3 cm can be treated with radiation or multiagent chemotherapy while stage IIB with larger node size and stage IIC require systemic chemotherapy. There is renewed interested in primary RPLND for stage II seminoma in an attempt to avoid systemic consequences of radiotherapy and chemotherapy. Two trials directly addressing this question are underway; the US trial has completed accruing and will be expected to read out in the next 2 years (ClinicalTrials.gov NCT02537548; NCT2015053664).
Primary chemotherapy and RPLND are the two treatment strategies exclusively used in stage II NSGCT. Despite the increased awareness on the long-term toxicity of systemic multi-agent chemotherapy and on the benefits of primary RPLND as emphasized in the AUA guidelines and the review articles discussed above, the nationwide use of primary RPLND remains at 22% and 12% for stages IIA and IIB, respectively.6 A better understanding of the principles we discuss in our review article may result in a wider adoption of primary RPLND as the treatment strategy of choice in clinical stage IIA NSGCT.
The management of Stage II germ cell tumor patients is complex and requires a comprehensive understanding of the various treatment options that are available in any given clinical context. It is mandatory to be familiar with which factors may incline a patient and provider to select one treatment option over another. For instance, a patient with pure teratoma on orchiectomy specimen and a solitary 2.5 cm marker-negative retroperitoneal lymph node (cN2) would likely be best served with upfront RPLND. Further, all options (chemotherapy, radiotherapy, RPLND) should be available and accurately presented to patients with stage II disease, highlighting the need to treat at high volume centers with experience and expertise.16 When treating patients with stage II disease, careful and deliberate management is paramount to guarantee excellent cure rates are maintained and to ensure these young cancer survivors do not have to contend with iatrogenic injuries for the rest of their lives.
Written by: Rashed Ghandour, MD, Nirmish Singla, MD, and Aditya Bagrodia, MD, Department of Urology, University of Texas Southwestern Medical Center, Dallas, TX, USA
Stephenson, A.J., G.J. Bosl, R.J. Motzer, et al., Nonrandomized comparison of primary chemotherapy and retroperitoneal lymph node dissection for clinical stage IIA and IIB nonseminomatous germ cell testicular cancer. J Clin Oncol, 2007. 25(35): p. 5597-602.
Weissbach, L., R. Bussar-Maatz, H. Flechtner, et al., RPLND or primary chemotherapy in clinical stage IIA/B nonseminomatous germ cell tumors? Results of a prospective multicenter trial including quality of life assessment. Eur Urol, 2000. 37(5): p. 582-94.
Kerns, S.L., C. Fung, P.O. Monahan, et al., Cumulative Burden of Morbidity Among Testicular Cancer Survivors After Standard Cisplatin-Based Chemotherapy: A Multi-Institutional Study. J Clin Oncol, 2018. 36(15): p. 1505-1512.
Fung, C., H.D. Sesso, A.M. Williams, et al., Multi-Institutional Assessment of Adverse Health Outcomes Among North American Testicular Cancer Survivors After Modern Cisplatin-Based Chemotherapy. J Clin Oncol, 2017. 35(11): p. 1211-1222.
Ghandour, R.A., N. Singla, and A. Bagrodia, Management of Stage II Germ Cell Tumors. Urol Clin North Am, 2019. 46(3): p. 363-376.
Ghandour, R., C. Ashbrook, Y. Freifeld, et al., Nationwide Patterns of Care for Stage II Nonseminomatous Germ Cell Tumor of the Testicle. Eur Urol Oncol, 2019.
American Urological Association, AUA Guidelines on Diagnosis and Treatment of Early Stage Testicular Cancer. 2019.
Albers, P., W. Albrecht, F. Algaba, et al., Guidelines on Testicular Cancer: 2015 Update. Eur Urol, 2015. 68(6): p. 1054-68.
Wein, A.J., L.R. Kavoussi, A.W. Partin, and C. Peters, Campbell-Walsh urology. 11th Edition ed. Vol. 1. 2016: Elsevier.
Pizzocaro, G., Retroperitoneal lymph node dissection in clinical stage IIA and IIB nonseminomatous germ cell tumours of the testis. Int J Androl, 1987. 10(1): p. 269-75.
Donohue, J.P., J.A. Thornhill, R.S. Foster, R.G. Rowland, and R. Bihrle, Clinical stage B non-seminomatous germ cell testis cancer: the Indiana University experience (1965-1989) using routine primary retroperitoneal lymph node dissection. Eur J Cancer, 1995. 31a(10): p. 1599-604.
Culine, S., C. Theodore, B.H. Court, J.L. Perrin, and J.P. Droz, Evaluation of primary standard cisplatin-based chemotherapy for clinical stage II non-seminomatous germ cell tumours of the testis. Br J Urol, 1997. 79(2): p. 258-62.
Stephenson, A.J., G.J. Bosl, R.J. Motzer, et al., Retroperitoneal lymph node dissection for nonseminomatous germ cell testicular cancer: impact of patient selection factors on outcome. J Clin Oncol, 2005. 23(12): p. 2781-8.
Stephenson, A.J. and E.A. Klein, Surgical management of low-stage nonseminomatous germ cell testicular cancer. BJU Int, 2009. 104(9 Pt B): p. 1362-8.
Kollmannsberger, C.K., L. Nappi, and C. Nichols, Management of Stage II Germ Cell Tumors: Be Sure, Be Patient, Be Safe. J Clin Oncol, 2019. 37(22): p. 1856-1862.
Woldu, S.L., J.T. Matulay, T.N. Clinton, et al., Impact of hospital case volume on testicular cancer outcomes and practice patterns. Urol Oncol, 2018. 36(1): p. 14.e7-14.e15.
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the establishment of cement plants
Dalmia Cement (Bharat) Limited.- Products and Plant Locations
Jul 09, 2015· History of Dalmia Cement (Bharat) The company was founded in 1935 by Jaidayal Dalmia, with the cement division being set up in 1939. Headquartered in New Delhi with the cement, sugar, travel agency, magnesite, refractory and electronic operations, the company boasts of over 70 years of strong experience.
History of Concrete - World Scientific
This book summarizes the history and development of cement and concrete. From prehistoric period to today, from ancient Egypt and Rome period to China, over tens of thousands of years of human civilization in the form of the gelled material (cement, concrete). The book is divided into seven chapters, including more than 300 references.
UltraTech Cement Company History - Business Standard News ...
UltraTech Cement Ltd. (ULTRACEMCO) - Company History. UltraTech Cement Ltd. is the largest manufacturer of grey cement Ready Mix Concrete (RMC) and white cement in India. It is also one of the leading cement producers globally . With a consolidated grey cement capacity of 116.75 MTPA it is the third largest cement producer in the world ...
Bessemer at 100, Part 1: Cement plant jump-started the ...
Jul 23, 2013· The plant rolled out its first batch of cement in 1920 at the colossal facility on Poland Avenue. That time span brought lots of changes. Like a roller coaster, the cement company had its peaks ...
GHACEM to establish new cement production plant in Kumasi ...
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Our History – BUA Group
BUA Cement was incorporated and commenced operations in the same year. It owns and operates a floating cement terminal, the BUA Cement 1, which is designed specifically for bulk and bag unloading for BUA International Limited. Contract to build the BUA Pasta Plant was signed and work commenced within the same year.
History of Concrete - Concrete and Cement History Timeline ...
Timeline of Concrete & Cement History. This is an interactive timeline covering the history of cement and concrete. It spans over 5,000 years, from the time of the Egyptian Pyramids to present day decorative concrete developments. Concrete has been used for many amazing things throughout history, including architecture, infrastructure and more.
History of Portland Cement in the United States
As of 1900, the Coplay cement plant, using continuous kilns, had a maximum production of 500 barrels of portland cement per day. Before the raw materials reach the kiln, cement rock and limestone are wetted, crushed, and weighed separately. The cement rock and limestone were then discharged together when the weight proportions were right to ...
History - Titan America
History In 1902, the Canellopoulos family established the first cement plant in Southeastern Europe and the Eastern Mediterranean in Elefsina, Greece, a small coastal town about an hour west of Athens. Today, with an annual production capacity of 11 million tons, 6,000 employees worldwide and operations on three continents and in nine countries ...
Alpha Portland Cement Company - Abandoned
Aug 13, 2019· History. The Ironton Portland Cement Company was founded in the late 1800's and later acquired by the Ironton Cement Company. 8 It featured large open pits where limestone was quarried. In 1910, a 100-foot thick vein of limestone 575 feet under the plant was discovered while drilling for natural gas and an underground mine was begun.
What is Cement? History- Chemistry- Industries - Civil ...
History- Chemistry- Industries. Cement, one of the most important building materials, is a binding agent that sets and hardens to adhere to building units such as stones, bricks, tiles, etc. Cement generally refers to a very fine powdery substance chiefly made up of limestone (calcium), sand or clay (silicon), bauxite (aluminum) and iron ore ...
Our History | CEMEX Philippines
Our History. CEMEX initially entered the Philippine market in 1997 with a minority investment of 30% in Rizal Cement Company, Inc., or Rizal Cement, a company which was established in November 1930. At the time of this initial investment, Solid Cement was a subsidiary of Rizal Cement. In 2002, Rizal Cement merged into Solid Cement.
This History of Concrete | Dynamic Concrete Pumping
Oct 08, 2019· Concrete played a role in the locks, which help lift ships as they move across the canal. Upon its completion, many countries and ports were finally connected. The Hoover Dam: The dam itself, completed in 1935, required over 3 million yards of concrete. The power plant and other structures for the dam took another 1 million yards to create.
History :: Salt River Materials Group - Phoenix Cement Company
History. Phoenix Cement Company is a regional supplier of portland cements, gypsum, and fly ash products. Based in Phoenix, Arizona, the company began operating in 1959 when American Cement Corporation constructed a plant in Clarkdale, about 100 miles north of Phoenix.
Lafarge in China: Inauguration of a new cement plant in ...
It has one cement plant near Beijing (Chinefarge, which has an annual production capacity of 700,000 tonnes), a concrete plant in Beijing, two plasterboard plants in Shanghai and Chongqing, and six concrete roof tile plants, one of which is in Chengdu and of which the others are on the east coast of China.
The Company - McInnis Cement
With determination, the New Cement Company was established, allowing the revival of the project and the construction of the 2.2 million metric ton annual capacity plant. With the completion of the plant, quarry, marine terminal and an initial network of terminal facilities in the United States and Canada, the McInnis project is a model of ...
State Cement Plant
The state could sell cement for less money than a business could sell it. South Dakota started the cement plant in Rapid City. It is still there today. It was a successful idea. The cement is made from limestone, shale, iron ore, and sand …
History of portland cement | CIS
The same year marks the establishment of the first industrial plant for production of so-called "natural cement", whose qualities locate it somewhere between hydraulic limestone and genuine Portland cement. Predecessors of Portland cement
Our History – Welcome to Dangote Cement Plc
Our History. Dangote Cement is a subsidiary of Dangote Industries, which was founded by Aliko Dangote in 1981 as a trading business with an initial focus on importation of bagged cement and other commodities such as rice, sugar, flour and salt. Over time, the Group began to import bulk cement into the Apapa and Port Harcourt terminals, which it ...
Cement Business | Mitsubishi Materials Corporation
Yokoze Plant. Robertson's Ready Mix Ltd. (U.S.A) Mitsubishi Materials' Cement Business got its start in 1954, when Mitsubishi Cement Corporation was established as part of the management diversification of Mitsubishi Mining Co., Ltd. At the time, the market was led by forerunning major companies that enjoyed a monopoly in the cement business.
JK Cement :: India's Premier Cement Company
JK White Cement is the second largest manufacturer of white cement in India, with an annual capacity of 6, 18,000 tonnes and the company is also the leading producer of wall putty in the country. JK White Cement's plants are accredited with ISO - …
About Us | BUA Cement
The $600 million Cement Plant in Okpella, Edo State was opened in 2015 with a capacity of 3 million mtpa resulting in a 3.5 million mtpa combined installed capacity at both Edo and Obu plants. Asides from the initial costs, over $100 million was invested in gas turbines to power a 50-megawatt plant for 24-hour electricity generation as well as ...
History - PCI
Home » About » History of PCI As the prestressed industry grew in the early 1950s, it became apparent that a central organization was essential to provide a unity of purpose in the industry. PCI was legally chartered as the Prestressed Concrete Institute on June 18, 1954, in Tampa, Fla.
Our history It all began back in 1955 when the first production plant for ready-mixed concrete was set up in Karlstad, Sweden, by Martin Thomas, an engineer with great entrepreneurial spirit. The company grew quickly and in 1965 the first plant outside of Sweden was established in Flensburg, Germany. At that point the company had 200 employees, fifteen plants and the …
History of The R.J. Noble Company
Orange Asphalt plant upgraded again with an additional 3-300 tons silos and the removal of the batch plant. With a total of 9 silos, the Orange plant has become the single largest producing asphalt plant in the U.S. With ability to store 2,400 tons in silos and produce up to 500 tons per hour. Corona Batch plant reaches its highest annual production to date, producing over …
HISTORY - Hope Concrete
The history of The Hope Concrete Company is kind of a long story. It goes back over sixty years and encompasses changes in the name, the locations, and the size of operation, but the ethics and ideals that are the foundation of Hope Concrete Co. remain constant. In 1961, Mr. Clinton E. Hope established Bonham Concrete Company to serve the ...
Ironton's Cement Plant - Theresa's Haunted History of the ...
May 31, 2011· Ironton's Cement Plant. Also known as the Alpha Portland Cement plant, this factory was built in the late 1890s and operated for nearly 70 years. It was closed in the mid 1960s due to the financial hardships. In the 1970s, it operated for a short while under Getty Oil. A tragic accident during this decade led to the permanent closing of the ...
Supply Chain Management in the Cement Industry
Cement is produced in more than 150 countries all over the world. Cement, as the most important ingredient of concrete, is essential in the development of infrastructure and construction in general. The level of advancement in cement and concrete Supply Chain Management (SCM) can facilitate or constrain world economic development.
Punjab government approves five cement plants
Dec 09, 2020· Punjab government approves five cement plants. The Punjab Chief Minister Sardar Usman Buzdar has approved setting up five new cement plants by the private sector in Punjab province, Pakistan, at an estimated investment of PKR150bn-200bn (US$0.935bn-1.246bn). The winners' names are yet to be disclosed officially, but the market believes …
History of Concrete – Kuhlman Corporation
In 1913, the first load of ready-mixed concrete was delivered in Baltimore, MD. This concrete was processed at a central mixing plant and hauled to the construction site in a dump truck. In 1914, the Panama Canal opened, with three pairs of concrete locks having floors up to 20 feet thick and walls up to 60 feet thick at the base.
Giant Cement Company | About us
The history of Giant Cement Company can be traced back to the birthplace of the Portland Cement industry in the United States in the Lehigh Valley of northeastern Pennsylvania. This area not only witnessed the founding of the industry, but it also soon became the greatest cement producing center of the United States, producing, at its peak, 75% ...
Environmental impact of concrete - Wikipedia
The environmental impact of concrete, its manufacture and applications, are complex.Some effects are harmful; others welcome. Many depend on circumstances. A major component of concrete is cement, which has its own environmental and social impacts and contributes largely to those of concrete.. The cement industry is one of the main producers of carbon dioxide, a …
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The trends are clear. Open Source and code-intensive solutions are getting more and more popular for predictive analysis. It seems the trends will not decline, on the contrary, code will likely be the new de facto standard for the advanced analysis industry. Is this exclusively for the better? Do proprietary tools have any advantages? This talk will deal with pros and cons with different approaches for an efficient and robust data analysis and deployment.


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Avengers: Endgame – The History of Captain America's Climactic Moment – Den of Geek US
2019-04-28T17:30:44+05:30By Superstar Biduut Daas|Categories: Entertainment News|Tags: Avengers, Bollywood News, Celebrity Gossip, Endgame, Entertainment News, Hollywood News, Showbiz News|0 Comments
This article consists of nothing but massive Avengers: Endgame spoilers. You've been warned. We have a completely spoiler free review right here.
Ever since Thanos showed up in the mid-credits of the first Avengers movie, there was one scenario that most comic book fans knew was going to one day happen: Captain America was going to at one point lift Thor's hammer Mjolnir and bash Thanos' stupid face with it. Until Hela broke Mjolnir in Thor: Ragnarok. Then we all went, "Oh, never mind, I guess," and thought about what could have been.
Well, time travel is funny like that. It gives you a mulligan. Avengers: Endgame gives us one of the most triumphant moments in superhero movie history, when Captain America is able to lift Thor's hammer, Mjolnir, and use it to beat the ever-lovin' crap out of Thanos for a few minutes. Not only can Captain America lift Thor's hammer, he's able to call down the lightning just as Thor would. It's a huge, cathartic, and historic moment in the history of the MCU, but it's something long familiar to Marvel Comics fans.
How Can Captain America Lift Thor's Hammer?
Simple: Steve Rogers is worthy. The inscription on Mjolnir reads "Whosoever holds this hammer, if they be worthy, shall possess the power of Thor." It doesn't matter how strong you are, if you aren't worthy, you can't lift Thor's hammer, no matter how hard you try. It's why Thor, at a low point in his life, is so relieved to find that he can still call and hold Mjolnir when he travels back to the events of Thor: The Dark World.
In Avengers: Age of Ultron, we got the slightest hint of what was to come when Cap was able to slightly budge the hammer when trying to pick it up. Thor's reaction shot there was priceless, and teases the moment in Endgame when Steve finally gets to call down the lightning. Of course, the big payoff in Age of Ultron was that Vision (not Cap) was able to wield it near the end of the movie as a way of proving his fidelity, but many of us knew that there was more to it, including Thor, who exclaims "I knew it!" when Cap gets his big moment with the hammer.
There is comic book precedent to Cap picking up Mjolnir. While not the first non-Thor character to pull that off in Marvel canon (that would be the delightful Beta Ray Bill), he's had a couple moments where he's been able to prove his worthy worth and cracked some heads with the uru metal.
Here's some American history with a mix of Asgardian shop class.
The Mighty Thor #390 (1988)
Tom Defalco and Ron Frenz
Around this time, Steve Rogers had lost the right to be Captain America and just fought crime as "The Captain." This meant dressing exactly as Captain America, but in a black costume with red and white stripes on the front. Thor stopped by Avengers HQ, saw this guy with head wings and a shield and went, "I never saw you before in my life! Who are you?!" Then he threw Mjolnir at him in mid-sentence before realizing that it had to be Steve Rogers because of how fast he could dodge the attack.
I swear, Thor must scream, "STRANGER DANGER!" whenever Jane Foster gets a haircut.
Cap later explained his whole status quo, as well as his current feud with Iron Man (that happens a lot). So the government considered him an enemy and he was at odds with Iron Man for ideological reasons. Same as it ever was. While Thor mused over all this, one of his villains, the god Seth, sent an army after him. Cap, of course, helped out his stupid, stupid friend.
read more: Avengers: Endgame – Complete Marvel Universe Easter Eggs and MCU Reference Guide
Thor dropped his hammer after being tackled by generic grunt Grog. Grog tried to lift Mjolnir, but couldn't budge it. Instead, he started torturing Thor with a laser. Cap didn't quite understand the whole "worthy" gimmick at the time and figured it was just really heavy. Even though Grog, a brick shithouse of a miniboss, couldn't do it, Cap decided it was worth trying.
Wouldn't you know it, The Captain picked it up and wiped the floor with the dogpiling goon squad. He tossed it back to Thor, who proceeded to finish off the bad guys.
Afterwards, Thor admitted that while he had no idea what was really going on with Steve and Tony's current argument, he sided with Steve due to his ability to pick up the hammer. Cap nodded, rushed into a Quinjet, and flew off to go break Tony Stark's nose several times over.
THE HELLSCAPE OF APOCALYPSE
What If? Featuring X-Men: Age of Apocalypse (2007)
Rick Remender and Dave Wilkins
Age of Apocalypse was a pretty big deal in the '90s and the world it depicted was a nasty one. At least it had Magneto's X-Men to make some kind of difference to offset Apocalypse's evil. Naturally, Marvel's What If series had a couple of takes on the big event. One had its continuity move forward and show how that Earth would have handled the coming of Galactus. One had Legion succeed in killing Magneto in the past, showing a world where Charles Xavier could better fight for a world where mutants were accepted.
Then there was this ridiculous one-shot where Rick Remender came up with the idea of Legion accidentally killing both Magneto and Xavier. The event had terrible repercussions, leading to governments to discover the existence of mutants earlier and going straight for the persecution. Apocalypse made his big appearance and the world got weirder than in normal Age of Apocalypse continuity. For one, Apocalypse's army included a nest of Peter Parker clones connected by a big Venom symbiote blob.
read more – Avengers: Endgame Ending Explained
The resistance team included the likes of Nate Grey, Molecule Man, Wolverine, Colossus, Thing (with robot arm), Doctor Voodoo (introduced a year or so before Brother Voodoo was the Sorcerer Supreme in canon), Captain Britain in Mach I Iron Man armor, and the leader Captain America. With no real context given, he wielded Mjolnir throughout the story and constantly fought maskless.
The whole issue was mainly these Defenders jumping from one spot to another, facing different threats and gradually losing members. Towards the end, Nate Grey killed Apocalypse, stole his armor, killed Molecule Man, and opened up a portal to the past so they could prevent the deaths of Xavier and Magneto. Fearing that Grey would become a tyrant as bad as Apocalypse himself, Cap killed him via Mjolnir and allowed the portal to close.
He and Wolverine were the only survivors of the adventure.
WAR OF THE WORTHY
Fear Itself (2011)
Matt Fraction and Stuart Immonen
Fear Itself was a Captain America/Thor crossover idea that Marvel decided to turn into a full-on event. It was…there. The tie-ins were better than the main plot, honestly.
The Red Skull's daughter Sin came across a mystical hammer that transformed her into the deity Skadi. She helped unleash forgotten Asgardian god The Serpent, who in turn created seven hammers that would possess and empower those worthy of unleashing fear. They were Hulk, Juggernaut, Thing, Titania, Absorbing Man, Grey Gargoyle, and Attuma. Then Nazis in mechs started swarming Washington DC and the whole thing was a big mess.
read more: What's Next for the Marvel Cinematic Universe in MCU Phase 4?
Around this time, Bucky Barnes was Captain America and the story partly existed to have Bucky fake his death and move the Cap identity back to Steve Rogers (and you thought Endgame treated the Bucky/Steve relationship poorly?). A lot of good it did for him, as The Serpent was able to shatter the shield with his bare hands.
To turn the tide, Tony Stark and Odin made some special weapons for the superheroes to wield. As for Cap, he simply found Mjolnir lying around on the battlefield and used it to go to town on Skadi. They hyped all this magic weapon stuff up like crazy in the adverts, but the whole thing was really background noise. The fight just kind of ended after Odin pulled away all the hammers and Skadi went back to being Sin.
THE MIRROR MATCH
Secret Empire (2017)
Nick Spencer and Steve McNiven
And then there's this load. Nick Spencer did a lengthy story about Steve Rogers revealing he was really an agent of Hydra all along. Marvel was really adamant that it was really Steve Rogers and that he wasn't being mind-controlled. Also, the company insisted that Captain America wasn't a Nazi because Hydra weren't Nazis. TOTALLY DIFFERENT THING. Because, you see…look over there!
Hydra Cap then turned out to be a version of Steve Rogers created by a little girl with reality-warping powers (sure), who was manipulated by Red Skull. Cap ended up taking over the US and shockingly beat up opposing superheroes via wielding Mjolnir. That too seemed to be a product of the reality-warping as the inscription/rules of the hammer were different and you had to be a bulky Hydra asshole to pick it up.
read more: Full MCU Marvel Movie Release Calendar
By the end of the event, the little girl conjured the original version of Captain America to beat up his please-don't-call-the-Nazi-a-Nazi doppelganger. When Hydra Cap went for the hammer out of desperation, it had already reverted back to normal and he wasn't worthy enough to pick it up. Regular Cap picked it up and walloped his douchebag counterpart.
"Your ass will never be America's ass." (not actual dialogue)
Yeah, everyone knew that the status quo would return in the end, but the whole Hydra Cap business was as well-timed and tactful as showing off your chainsaw and hockey mask to your son, in the middle of the night, when Sideshow Bob is trying to kill him. It also killed the end of Gerry Duggan's otherwise legendary Deadpool run, which I can never forgive.
There's only been four comic scenarios where we've seen Captain America wielding Mjolnir, so let's just move those goalposts a little and talk about times when superheroes have kicked ass with the shield AND the hammer at the same time.
First up is Crusader from an issue of What If based on the original Secret Wars that showed what would have happened had all the heroes and villains been stranded on Battleworld for 25 years. While some died in that time, others got busy and we got a new generation of heroes and villains. One of which was Sarah Rogers, daughter of Cap and Rogue.
read more: Marvel Movies Watch Order – An MCU Timeline Guide
No, the comic doesn't answer the question of how that conception worked.
Even though her boyfriend Bravado was the son of Thor and Enchantress, it was Crusader who ended up being able to pick up the hammer and turn the tide against Vincent Von Doom. She also had stolen her dad's shield from his closet when he wasn't looking, but that's less impressive.
Then there's Superman. The miniseries JLA/Avengers was the final crossover between Marvel and DC and it finished with a bang. Leading both hero teams into battle, Superman was entrusted with Captain America's shield. During a pivotal moment, in order to break into the villain Krona's stronghold, Thor threw Mjolnir to Superman. Superman caught it and smashed his way in.
read more: Does Steve Rogers Still Have a Place in the MCU?
Later on, after the dust had cleared, Superman found himself no longer able to lift it. As Thor put it, Odin may be strict, but he knows when to cut you slack when times are desperate.
I have to imagine we'll be seeing more Cap/Mjolnir moments going forward. Marvel really seems to enjoy having comics imitate movies that imitate comics. God, remember when Spider-Man 3 came out and comic Spider-Man just happened to start wearing black again?
Gavin Jasper writes for Den of Geek and when Captain America throws his mighty hammer, all those who attempt to…stammer that hammer must clamor…? Read his other articles here and follow him on Twitter @Gavin4L
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'Avengers: Endgame' Eyes Another Super-Powered Box Office Haul in 2nd Weekend – TheWrap
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How Iron Man and Captain America Traded Destinies In Avengers: Endgame – IGN
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Abstract: Moringa stenopetala (Baker f.) Cufod. is a medicinal plant that has been used for the treatment of different ailments such as hypertension and diabetes in Ethiopia. This study aims to assess the diuretic activity of the aqueous crude extract and hot tea infusion of M. stenopetala leaves in saline-loaded rats. Male Wistar rats were divided into ten groups (n = 5). The control group received distilled water (5 mL/kg), whereas the reference group received Furosemide (10 mg/kg). Groups III–X orally received different doses of aqueous crude extract (62.5, 125, 250, and 500 mg/kg) and hot tea infusion (1, 2, 4, and 6 teaspoons [Tsp]) based on community use. Urine volume was recorded every hour until the end of the 5th hour, and total urine volume of each animal was calculated. The diuretic activity and diuretic action were determined based on the urine output. Additionally, concentration of urinary sodium, chloride, and potassium ions was determined. The urinary Na+/K+ ratio and carbonyl anhydrase activity (Cl−/(Na+/K+)) were also assessed. The findings verified that the aqueous crude extract as well as the hot tea infusion of the leaves of M. stenopetala possesses significant (P < 0.01) diuretic, natriuretic, and kaliuretic effects. The aqueous crude extract (125 mg/kg) and hot tea infusion (2 Tsp) displayed the highest diuretic activity (101% and 96%, respectively) comparable to the reference drug, Furosemide (10 mg/kg). They also displayed a good natriuretic activity. The aqueous crude extract and hot tea infusion revealed a significant Na+ urinary excretion (P < 0.001) and Na+/K+ ratio (P < 0.05) at all test doses. There was also a significant (P < 0.01) Cl− urinary excretion at all test doses of aqueous crude extract except 62.5 mg/kg and all test doses of hot tea infusion except higher doses (4 and 6 Tsp). Thus, the aqueous crude extract as well as the hot tea infusion of the leaves of M. stenopetala causes a plausible increase in the urine volume and concentration of urinary electrolytes in rats.