text:
McMaster University is a medium-sized research-intensive university located in Hamilton, Ontario, Canada, with an enrollment of approximately 19,113 full-time undergraduate students and 2,739 postgraduate students (preliminary numbers for 2007-08).
McMaster, or 'Mac', comprises six faculties: Science, Health Sciences, Engineering, Humanities, Social Sciences, and Business. The campus is located on 300 acres (1.2 km²) of land in the residential neighbourhood of Westdale adjacent to Hamilton's Royal Botanical Gardens. McMaster ranks as the 87th university worldwide and the 4th in Canada (2nd in the Province of Ontario) in the 2007 Academic Ranking of World Universities and is placed 100th university worldwide in the 2007 Times Higher Education Supplement rankings.It received an 'A-' grade in the Globe and Mail University Report Card for overall quality of education.
McMaster University of Hamilton, Ontario was founded in 1887 through a merger of Toronto Baptist College and Woodstock College (a Baptist preparatory school).
Senator William McMaster, the first president of the Canadian Bank of Commerce, founded the university bearing his name in 1887. It was sponsored by the Baptist Convention of Ontario and Quebec as a sectarian undergraduate institution for its clergy and adherents. It began operating three years later, and graduated its first students in 1894.
The university was originally located in Toronto and nearly became federated with the University of Toronto as Trinity College and Victoria College were (Victoria moved from Cobourg in the process).
The first degrees were awarded in 1894.Local boosters in Hamilton offered large donations of money and land to McMaster to relocate rather than federate, and the move was accomplished in 1930. Originally situated in Toronto, the university was relocated in Hamilton in 1930.
University Hall, one of the original campus buildings, houses a bust of Senator McMaster. McMaster Hall, the original Toronto building, located at the northern part of the University of Toronto St. George campus on Bloor Street West, now houses the Royal Conservatory of Music.
During and immediately after the Second World War, McMaster experienced an explosion of growth in scientific research and student enrollment under H.G. Thode. This placed a strain on the finances of what was still a denominational Baptist institution. Consequently, in 1957, the McMaster Divinity College was incorporated to continue the university's religious traditions, while the university itself became a secular public institution. McMaster University became a private non-denominational institution in 1957.
Departments & Faculties
Engineering, Faculty of
Health Science, Faculty of
Humanities, Faculty of
Science, Faculty of
Social Sciences, Faculty of
McMaster has been particularly renowned for its academic strengths, most notably in the fields of health sciences and engineering. The university has been named Canada's most innovative medical-doctoral university eight times in the past 11 years by Maclean's in its annual ranking of Canadian universities.
McMaster Nuclear Reactor. Above: construction began in 1957, completed in 1959.
Below: Reactor in 2004.
McMaster earned the designation of research university of the Year in 2004 based on its ability to attract and capitalize on its research income Its research activities exceed those of universities twice its size and no Canadian university receives a higher proportion of research funding relative to its operating budget than McMaster.
In 2006, McMaster was ranked first by research intensity of $308,300 CAD per full time faculty.
McMaster launched Canada's first school of computational engineering and science in 2005 dedicated in developing expertise in the third wave of scientific research involving stimulation, modeling and optimization. The new school brings together 50 faculty from engineering, science, business and health science to collaboratively conduct research and advance education.
The university's health sciences reputation started with the foundation of its medical school -- with non-traditional small-group problem-based learning tutorials since adopted by other programs -- in the 1960s. However, it quickly grew with programs in occupational therapy, physical therapy, midwifery, and other allied fields. A portion of Albert Einstein's brain is preserved and held for medical research at the McMaster brain bank. Researchers there have identified differences in his brain that may relate to his genius for spatial and mathematical thinking.
McMaster has had a nuclear reactor (MNR) since 1959 for nuclear science and engineering research. The strength of nuclear science at McMaster under the presidency of Dr.H.G. Thode, was augmented in 1968 by the construction of a 10MV Model FN Tandem particle accelerator. Along with this was added the 3MV Model KN single-ended accelerator in the same year. Being primarily, in the early days, a nuclear structure laboratory, the academic direction of the laboratory fell to the Physics Department. During the next 28 years, the nuclear research effort was tremendous with hundreds of graduate students trained and many publications generated.
McMaster is the only medical doctoral university in Canada to offer Nuclear Engineering at undergraduate and postgraduate level.
McMaster University ranked 108th in the 2007 THES-QS World University Ranking
McMaster University ranked 163th in the 2010 QS World University Ranking
Labels: Canada, McMaster University


text:
Q: What are the details of how HttpClient handles encryption? Related: Make Https call using HttpClient
Here's an example that illustrates how I'm doing Web Service calls:
class Program
{
    static void Main(string[] args)
    {
        ServicePointManager.SecurityProtocol = SecurityProtocolType.Tls12;

        var client = new HttpClient();
        client.DefaultRequestHeaders.Accept.Clear();
        client.DefaultRequestHeaders.Accept.Add(new MediaTypeWithQualityHeaderValue(@"text/javascript") { CharSet = "utf-8" });

        client.BaseAddress = new Uri("https://...");

        HttpResponseMessage msg = client.GetAsync("jobs").Result;

        string json = msg.Content.ReadAsStringAsync().Result;

        // Deserialize this for later use
    }
}

As I understand it from the answers there, as well as from this, this will establish a secure TLS connection and messages will be encrypted.
My understanding from the Wikipedia description of TLS 1.2 as well as the previously-mentioned documents and Q&A is that it uses public-key cryptography to authenticate the identity of the server and AES to do the exchange. However, Wikipedia's vague as to the exact details (e.g. the AES key size and mode, how the key is exchanged and stored, etc.). How is this handled in HttpClient? What AES key size and mode is it using (if it is, in fact, using AES), how does it do the key exchange, and how does it store the key?

A: To summarize the comments (as a Community Wiki answer since I'm summarizing other people's material), the content will be encrypted, but the exact details of the encryption are negotiated with the server (meaning that there's not one correct answer - it depends on configuration).
Microsoft has instructions on how to find out details here. They suggest adding the following to your App.config:
<system.diagnostics>
    <sources>
      <source name="System.Net" tracemode="includehex" maxdatasize="1024">
        <listeners>
          <add name="System.Net"/>
        </listeners>
      </source>
      <source name="System.Net.Cache">
        <listeners>
          <add name="System.Net"/>
        </listeners>
      </source>
      <source name="System.Net.Http">
        <listeners>
          <add name="System.Net"/>
        </listeners>
      </source>
      <source name="System.Net.Sockets">
        <listeners>
          <add name="System.Net"/>
        </listeners>
      </source>
      <source name="System.Net.WebSockets">
        <listeners>
          <add name="System.Net"/>
        </listeners>
      </source>
    </sources>
    <switches>
      <add name="System.Net" value="Verbose"/>
      <add name="System.Net.Cache" value="Verbose"/>
      <add name="System.Net.Http" value="Verbose"/>
      <add name="System.Net.Sockets" value="Verbose"/>
      <add name="System.Net.WebSockets" value="Verbose"/>
    </switches>
    <sharedListeners>
      <add name="System.Net"
        type="System.Diagnostics.TextWriterTraceListener"
        initializeData="network.log"
      />
    </sharedListeners>
    <trace autoflush="true"/>
  </system.diagnostics>

This results in highly detailed logs about the connection (including very specific details about what encryption schemes are being used). For example, I was able to discover that the AES key length is 128 bits, that they're using Elliptic Curve Diffie-Hellman for the key agreement, and various other details of the security.

redpajama_set_name: RedPajamaStackExchange


I had the opportunity to review the Blok Squad Fire Patrol Rescue from Mega Bloks. My son was excited when he opened up the box. He could not stop smiling.
On Sunday, Aidan and Rod opened the box and started to build both pieces. My husband decided that he was gonna have a father and son building day and it was the perfect bonding time.
Follow Mega Bloks on Facebook and Twitter. Also don't forget to check out the Mega Bloks Family Club. Members receive exclusive OFFERS, CONTESTS, SWEEPSTAKES and PROMOTIONS on Mega Bloks toys.
Disclaimer: I was not compensated for this review. I received a product in exchange for an honest review.
those look like so much fun, my nephew would love it!
Hey very cute, I just enjoy watching the kids play.


text:
Q: What is an appropriate way to split a MediatR hander? I am currently using MediatR to handle request/response cycles and wanted some ideas on how best to split an existing request handler which is now performing multiple operations.
The handler in question performs the following actions but may include others in the future:

*

*Validate form input

*Create new order

*Send a message to a queue (if message sending is successful, flag order accordingly)

As mentioned in previous SO posts (ref 1, ref 2) and GitHub issues, the preference is that a handler does not call other handlers to avoid tight coupling. Here below are the options that I am evaluating:
Pre/post-processors
I have a handler named PersistOrderHandler and I have attached a pre- and post-processor that perform validation and send the message to the queue. As of now, it is working fine based on the current set of actions, but my worry is that it will be hard to extend this to handle additional actions.
Notification
With the handler handling the creation of a new order, I would publish a message which is then picked up by an INotificationHandler to push the message into the queue. Since this method is sort of a "fire-and-forget" without tracking if such action was successful or not, it is not appropriate for the current scenario where I need to be sure that all the actions are completed successfully.
Behaviours
I've been looking into making use of Pipeline Behaviors, so I registered the following two behaviours (they will cater for actions 1 and 3 above; the main handler will be for action 2 above):
builder.Services.AddTransient(typeof(IPipelineBehavior<,>), typeof(ValidationBehaviour<,>));
builder.Services.AddTransient(typeof(IPipelineBehavior<,>), typeof(SendMessageToQueueBehaviour<,>));

The chain of calls will be ValidationBehaviour -> PersistOrderHandler -> SendMessageToQueueBehaviour. Given the following code suggestion, to customise the pipeline to a specific handler, both the behaviours and the handler will implement an IOrderPersistencePipeline interface which contains a single "OrderId" property, meaning:
public interface IOrderPersistencePipeline
{
    int OrderId { get; set; }
}

public class ValidationBehaviour<TRequest, TResponse> : IPipelineBehavior<TRequest, TResponse>
    where TRequest : IRequest<TResponse>, IOrderPersistencePipeline
{
}

public class RequestModel : IRequest<ResponseModel>, IOrderPersistencePipeline
{
    public int OrderId { get; set; }
    // ... other properties
}

public class PersistOrderHandler : IRequestHandler<RequestModel, ResponseModel>
{
    public async Task<bool> Handle(RequestModel request, CancellationToken cancellationToken)
    {
    }
}

public class ResponseModel
{
}

The limitation I'm finding with this approach is that due to its generic nature I'm unable to access the properties of the RequestModel during compile time within the behaviours unless I do some reflection (casting does not work). The "OrderId" in IOrderPersistencePipeline is a way I found that will allow me to have the "context" of the order being executed. Another way is to add all RequestModel properties in the IOrderPersistencePipeline but would like to avoid this.
Given all this, is the pipeline approach future-proof to be extended or the other approaches fit the scenario described? In the pipelines, how is it best to access the model properties given that TRequest is generic?


Congratulations and thanks to all who participated, spectated, and otherwise supported Equestrian Bahamas at the recent Jumper/Medal show and Bahamas Interschool Equestrian League Competition at Camperdown last weekend. Congratulations to Lyford Cay International School for winning Sunday's team competition!
The show was judged by the super-knowledgeable, ultra-personable Creigh Duncan of Princeton, New Jersey. Judge Duncan not only did a wonderful job of judging the show, but also treated riders, coaches and parents to a fantastic post-show judging clinic, in which she praised riders for their efforts, gave advice for technical improvements, and shared a compelling and educational insight into the thought process of the competition judge.
The overall results were as follows: 1st place – Lyford Cay International School; 2nd place – Queens College; 3rd place – Independent team; 4th place – Windsor Preparatory School; 5th place – St. Andrews School; 6th place – Tambearly School. No matter the overall placings, it was a fun and educational day for all as riders celebrated with their team mates. The photo below says it all: it was a day worth jumping for joy!
The first horse show of the Bahamas Interschool Equestrian League 2018-2019 season held last Sunday at Mariposa Stables took a surprising turn when the Windsor Preparatory School Team emerged as the overall victors, unseating 2-time champions Lyford Cay International School.
Windsor fielded its largest team ever, with veterans Elle O'Brien, Alexis Neymour and Isabella Coello being joined by first-time competitors Quintyn Bauemler and Katarina Coello. Coached by trainer Erika Adderley, the five riders turned in consistent, successful rides, amassing a winning total of 43 points to handily defeat the reigning champions, Lyford Cay International School.
BIEL shows are based on the format NCAA and IHSA competitions, in which riders "draw" the names of the horses they will ride, and therefore compete on potentially unknown horses with minimal preparation. The format is designed to prepare our riders for collegiate competition. The show was judged by Mr. Jamie Stryker of Morriston, FL.
Thanks to all riders and enthusiastic parents and supporters who came out for the Mariposa Jumper/Medal show on Saturday, and the BIEL show on Sunday! The next interschool equestrian competition will be held at Camperdown Equestrian Centre on Sunday, February 17, 2019. Admission is free and the public is welcome to attend.


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text:
Albert Einstein (1879-1955)
Chapter 28. The Killing of the Tree-Spirit : Section 4. Bringing in Summer.
Section 4. Bringing in Summer.
IN THE PRECEDING ceremonies the return of Spring, Summer, or Life, as a sequel to the expulsion of Death, is only implied or at most announced. In the following ceremonies it is plainly enacted. Thus in some parts of Bohemia the effigy of Death is drowned by being thrown into the water at sunset; then the girls go out into the wood and cut down a young tree with a green crown, hang a doll dressed as a woman on it, deck the whole with green, red, and white ribbons, and march in procession with their Líto (Summer) into the village, collecting gifts and singing—
"Death swims in the water,
Spring comes to visit us,
With eggs that are red,
With yellow pancakes.
We carried Death out of the village,
We are carrying Summer into the village." 1
In many Silesian villages the figure of Death, after being treated with respect, is stript of its clothes and flung with curses into the water, or torn to pieces in a field. Then the young folk repair to a wood, cut down a small fir-tree, peel the trunk, and deck it with festoons of evergreens, paper roses, painted egg-shells, motley bits of cloth, and so forth. The tree thus adorned is called Summer or May. Boys carry it from house to house singing appropriate songs and begging for presents. Among their songs is the following:
"We have carried Death out,
We are bringing the dear Summer back,
The Summer and the May
And all the flowers gay." 2
Sometimes they also bring back from the wood a prettily adorned figure, which goes by the name of Summer, May, or the Bride; in the Polish districts it is called Dziewanna, the goddess of spring. 3
At Eisenach on the fourth Sunday in Lent young people used to fasten a straw-man, representing Death, to a wheel, which they trundled to the top of a hill. Then setting fire to the figure they allowed it and the wheel to roll down the slope. Next day they cut a tall fir-tree, tricked it out with ribbons, and set it up in the plain. The men then climbed the tree to fetch down the ribbons. In Upper Lusatia the figure of Death, made of straw and rags, is dressed in a veil furnished by the last bride and a shirt provided by the house in which the last death took place. Thus arrayed the figure is stuck on the end of a long pole and carried at full speed by the tallest and strongest girl, while the rest pelt the effigy with sticks and stones. Whoever hits it will be sure to live through the year. In this way Death is carried out of the village and thrown into the water or over the boundary of the next village. On their way home each one breaks a green branch and carries it gaily with him till he reaches the village, when he throws it away. Sometimes the young people of the next village, upon whose land the figure has been thrown, run after them and hurl it back, not wishing to have Death among them. Hence the two parties occasionally come to blows. 4
In these cases Death is represented by the puppet which is thrown away, Summer or Life by the branches or trees which are brought back. But sometimes a new potency of life seems to be attributed to the image of Death itself, and by a kind of resurrection it becomes the instrument of the general revival. Thus in some parts of Lusatia women alone are concerned in carrying out Death, and suffer no male to meddle with it. Attired in mourning, which they wear the whole day, they make a puppet of straw, clothe it in a white shirt, and give it a broom in one hand and a scythe in the other. Singing songs and pursued by urchins throwing stones, they carry the puppet to the village boundary, where they tear it in pieces. Then they cut down a fine tree, hang the shirt on it, and carry it home singing. On the Feast of Ascension the Saxons of Braller, a village of Transylvania, not far from Hermannstadt, observe the ceremony of "Carrying out Death" in the following manner. After morning service all the school-girls repair to the house of one of their number, and there dress up the Death. This is done by tying a threshed-out sheaf of corn into a rough semblance of a head and body, while the arms are simulated by a broomstick thrust through it horizontally. The figure is dressed in the holiday attire of a young peasant woman, with a red hood, silver brooches, and a profusion of ribbons at the arms and breast. The girls bustle at their work, for soon the bells will be ringing to vespers, and the Death must be ready in time to be placed at the open window, that all the people may see it on their way to church. When vespers are over, the longed-for moment has come for the first procession with the Death to begin; it is a privilege that belongs to the school-girls alone. Two of the older girls seize the figure by the arms and walk in front: all the rest follow two and two. Boys may take no part in the procession, but they troop after it gazing with open-mouthed admiration at the "beautiful Death." So the procession goes through all the streets of the village, the girls singing the old hymn that begins—
"Gott mein Vater, deine Liebe
Reicht so weit der Himmel ist,"
to a tune that differs from the ordinary one. When the procession has wound its way through every street, the girls go to another house, and having shut the door against the eager prying crowd of boys who follow at their heels, they strip the Death and pass the naked truss of straw out of the window to the boys, who pounce on it, run out of the village with it without singing, and fling the dilapidated effigy into the neighbouring brook. This done, the second scene of the little drama begins. While the boys were carrying away the Death out of the village, the girls remained in the house, and one of them is now dressed in all the finery which had been worn by the effigy. Thus arrayed she is led in procession through all the streets to the singing of the same hymn as before. When the procession is over they all betake themselves to the house of the girl who played the leading part. Here a feast awaits them from which also the boys are excluded. It is a popular belief that the children may safely begin to eat gooseberries and other fruit after the day on which Death has thus been carried out; for Death, which up to that time lurked especially in gooseberries, is now destroyed. Further, they may now bathe with impunity out of doors. Very similar is the ceremony which, down to recent years, was observed in some of the German villages of Moravia. Boys and girls met on the afternoon of the first Sunday after Easter, and together fashioned a puppet of straw to represent Death. Decked with bright-coloured ribbons and cloths, and fastened to the top of a long pole, the effigy was then borne with singing and clamour to the nearest height, where it was stript of its gay attire and thrown or rolled down the slope. One of the girls was next dressed in the gauds taken from the effigy of Death, and with her at its head the procession moved back to the village. In some villages the practice is to bury the effigy in the place that has the most evil reputation of all the country-side: others throw it into running water. 5
In the Lusatian ceremony described above, the tree which is brought home after the destruction of the figure of Death is plainly equivalent to the trees or branches which, in the preceding customs, were brought back as representatives of Summer or Life, after Death had been thrown away or destroyed. But the transference of the shirt worn by the effigy of Death to the tree clearly indicates that the tree is a kind of revivification, in a new form, of the destroyed effigy. This comes out also in the Transylvanian and Moravian customs: the dressing of a girl in the clothes worn by the Death, and the leading her about the village to the same song which had been sung when the Death was being carried about, show that she is intended to be a kind of resuscitation of the being whose effigy has just been destroyed. These examples therefore suggest that the Death whose demolition is represented in these ceremonies cannot be regarded as the purely destructive agent which we understand by Death. If the tree which is brought back as an embodiment of the reviving vegetation of spring is clothed in the shirt worn by the Death which has just been destroyed, the object certainly cannot be to check and counteract the revival of vegetation: it can only be to foster and promote it. Therefore the being which has just been destroyed—the so-called Death—must be supposed to be endowed with a vivifying and quickening influence, which it can communicate to the vegetable and even the animal world. This ascription of a life-giving virtue to the figure of Death is put beyond a doubt by the custom, observed in some places, of taking pieces of the straw effigy of Death and placing them in the fields to make the crops grow, or in the manger to make the cattle thrive. Thus in Spachendorf, a village of Austrian Silesia, the figure of Death, made of straw, brushwood, and rags, is carried with wild songs to an open place outside the village and there burned, and while it is burning a general struggle takes place for the pieces, which are pulled out of the flames with bare hands. Each one who secures a fragment of the effigy ties it to a branch of the largest tree in his garden, or buries it in his field, in the belief that this causes the crops to grow better. In the Troppau district of Austrian Silesia the straw figure which the boys make on the fourth Sunday in Lent is dressed by the girls in woman's clothes and hung with ribbons, necklace, and garlands. Attached to a long pole it is carried out of the village, followed by a troop of young people of both sexes, who alternately frolic, lament, and sing songs. Arrived at its destination—a field outside the village—the figure is stripped of its clothes and ornaments; then the crowd rushes at it and tears it to bits, scuffling for the fragments. Every one tries to get a wisp of the straw of which the effigy was made, because such a wisp, placed in the manger, is believed to make the cattle thrive. Or the straw is put in the hens' nest, it being supposed that this prevents the hens from carrying away their eggs, and makes them brood much better. The same attribution of a fertilising power to the figure of Death appears in the belief that if the bearers of the figure, after throwing it away, beat cattle with their sticks, this will render the beasts fat or prolific. Perhaps the sticks had been previously used to beat the Death, and so had acquired the fertilising power ascribed to the effigy. We have seen, too, that at Leipsic a straw effigy of Death was shown to young wives to make them fruitful. 6
It seems hardly possible to separate from the May-trees the trees or branches which are brought into the village after the destruction of the Death. The bearers who bring them in profess to be bringing in the Summer, therefore the trees obviously represent the Summer; indeed in Silesia they are commonly called the Summer or the May, and the doll which is sometimes attached to the Summer-tree is a duplicate representative of the Summer, just as the May is sometimes represented at the same time by a May-tree and a May Lady. Further, the Summer-trees are adorned like May-trees with ribbons and so on; like May-trees, when large, they are planted in the ground and climbed up; and like May-trees, when small, they are carried from door to door by boys or girls singing songs and collecting money. And as if to demonstrate the identity of the two sets of customs the bearers of the Summer-tree sometimes announce that they are bringing in the Summer and the May. The customs, therefore, of bringing in the May and bringing in the Summer are essentially the same; and the Summer-tree is merely another form of the May-tree, the only distinction (besides that of name) being in the time at which they are respectively brought in; for while the May-tree is usually fetched in on the first of May or at Whitsuntide, the Summer-tree is fetched in on the fourth Sunday in Lent. Therefore, if the May-tree is an embodiment of the tree-spirit or spirit of vegetation, the Summer-tree must likewise be an embodiment of the tree-spirit or spirit of vegetation. But we have seen that the Summer-tree is in some cases a revivification of the effigy of Death. It follows, therefore, that in these cases the effigy called Death must be an embodiment of the tree-spirit or spirit of vegetation. This inference is confirmed, first, by the vivifying and fertilising influence which the fragments of the effigy of Death are believed to exercise both on vegetable and on animal life; for this influence, as we saw in an earlier part of this work, is supposed to be a special attribute of the tree-spirit. It is confirmed, secondly, by observing that the effigy of Death is sometimes decked with leaves or made of twigs, branches, hemp, or a threshed-out sheaf of corn; and that sometimes it is hung on a little tree and so carried about by girls collecting money, just as is done with the May-tree and the May Lady, and with the Summer-tree and the doll attached to it. In short we are driven to regard the expulsion of Death and the bringing in of Summer as, in some cases at least, merely another form of that death and revival of the spirit of vegetation in spring which we saw enacted in the killing and resurrection of the Wild Man. The burial and resurrection of the Carnival is probably another way of expressing the same idea. The interment of the representative of the Carnival under a dung-heap is natural, if he is supposed to possess a quickening and fertilising influence like that ascribed to the effigy of Death. The Esthonians, indeed, who carry the straw figure out of the village in the usual way on Shrove Tuesday, do not call it the Carnival, but the Wood-spirit (Metsik), and they clearly indicate the identity of the effigy with the wood-spirit by fixing it to the top of a tree in the wood, where it remains for a year, and is besought almost daily with prayers and offerings to protect the herds; for like a true wood-spirit the Metsik is a patron of cattle. Sometimes the Metsik is made of sheaves of corn. 7
Thus we may fairly conjecture that the names Carnival, Death, and Summer are comparatively late and inadequate expressions for the beings personified or embodied in the customs with which we have been dealing. The very abstractness of the names bespeaks a modern origin; for the personification of times and seasons like the Carnival and Summer, or of an abstract notion like death, is not primitive. But the ceremonies themselves bear the stamp of a dateless antiquity; therefore we can hardly help supposing that in their origin the ideas which they embodied were of a more simple and concrete order. The notion of a tree, perhaps of a particular kind of tree (for some savages have no word for tree in general), or even of an individual tree, is sufficiently concrete to supply a basis from which by a gradual process of generalisation the wider idea of a spirit of vegetation might be reached. But this general idea of vegetation would readily be confounded with the season in which it manifests itself; hence the substitution of Spring, Summer, or May for the tree-spirit or spirit of vegetation would be easy and natural. Again, the concrete notion of the dying tree or dying vegetation would by a similar process of generalisation glide into a notion of death in general; so that the practice of carrying out the dying or dead vegetation in spring, as a preliminary to its revival, would in time widen out into an attempt to banish Death in general from the village or district. The view that in these spring ceremonies Death meant originally the dying or dead vegetation of winter has the high support of W. Mannhardt; and he confirms it by the analogy of the name Death as applied to the spirit of the ripe corn. Commonly the spirit of the ripe corn is conceived, not as dead, but as old, and hence it goes by the name of the Old Man or the Old Woman. But in some places the last sheaf cut at harvest, which is generally believed to be the seat of the corn spirit, is called "the Dead One": children are warned against entering the corn-fields because Death sits in the corn; and, in a game played by Saxon children in Transylvania at the maize harvest, Death is represented by a child completely covered with maize leaves. 8

redpajama_set_name: RedPajamaCommonCrawl


text:
A Guide to the Questions of Most People About Home Study
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Whether It Is the Managers Responsibility to Make Sure the Contract Is Being Adhered To By both Employees and the Organisation
Posted on June 12, 2020 by Daniel
The primary concern of organisations is to ensure effective performance through employees, normally done through the Human Resource Management (HRM) function of the organisation, where it becomes the responsibility of HRM to introduce effective policies and methods to achieve goals, and also carry out employee performance appraisals for further improvement (McKenna and Beech, 2008).Unlike a physical contract of employment which can be seen and signed by both employees and employers, the psychological contract is a more subtle, even invisible set of expectations of rights and privileges, and obligations that employees and organisations have from each other, which are not part of a written agreement, but still impose a significant amount of influence on people's behaviour (McKenna and Beech, 2008. Lester and Kickul, 2001. Guest, 1998). Rousseau (2001) as cited in McKenna and Beech (2008), takes a more one-sided approach in his definition of the psychological contract when he says that it "concerns the expectations, right and obligations employees believe to exist between them and the organisation" (Pg 42). Research suggests that organisations can only achieve their objectives through co-ordinated efforts of their members and that it is management's responsibility to achieve this through other people, where people, unlike physical assets, are not owned by organisations, and bring with them a complexity of perceptions, feelings and attitudes towards the organisation, management styles, their own responsibilities (work roles), and working conditions (Guest, 1998, and Patterson et al, 1998 cited in McKenna and Beech, 2008). The authors argue that these factors are normally embedded in the individual's psyche, and form part of the psychological contract.Research also suggests that the human factor of organisations, where human behaviour is influenced by different social, cultural, and individual factors, must be taken into account whilst managing people, as these factors play important roles in how the individuals form their perceptions, which means they are vital in understanding how people form their psychological contracts (McKenna and Beech, 2008). e
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Tammy will be appearing at the Barnes and Noble in Dewitt, NY, on Saturday, June 11th, as part of their B-Fest Teen Book Festival!
The appearance will involve a panel and a signing, both on Saturday afternoon. More details to come.
Books can be purchased the day of the event, but it's recommended that interested parties call or pre-order to make sure the books they want to purchase are in stock. Fans can also bring their own books to be signed, of course! Please include a sticky note with the name of the individual to whom the books should be personalized. Limit of three personalized books per person.
The popular American fantasy author Tamora Pierce has made a lasting impact on the entire fantasy genre with her strong heroines and feminist themes. In March 2015, she pays her first visit to Denmark.
Tamora Pierce's debut novel series The Song of the Lioness from 1983 tells the story of the girl Alanna, who switches identities with her twin brother, trains to become a knight, and proves her worth – despite being 'just' a girl. Strong heroines, feminist themes and exciting, well-constructed plots have since become a staple of Tamora Pierce's fantasy novels, which have now entertained and inspired generations of readers around the globe – including Denmark.
In March 2015, Tamora Pierce will pay her first visit to Denmark, where her Danish publishers, Tellerup, will be proud to welcome her as the guest of honor at Fantasyfestival 2015.
Tamora Pierce and Bruce Coville were the guests on the March 2, 2014, episode of Newsmakers, a Channel 9 (Syracuse, NY) public affairs program.
Tamora Pierce appeared with Bruce Coville on WSYR-TV's morning show, Bridge Street, on Friday, November 1, 2013.
Here are some pictures of Tammy taken from her appearance at Menlo School in Atherton, CA — with thanks to Peter Zivkov.


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