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Eine Volkszählung (auch Zensus, Census oder Makrozensus) ist eine gesetzlich angeordnete Erhebung statistischer Bevölkerungsdaten, wobei die Bürger bei der herkömmlichen Methode der Zählung per Fragebogen zur Auskunft verpflichtet sind. Beim Modell des Registerzensus wird ohne Befragung der Bürger auf Daten in den Melderegistern zurückgegriffen.

Einführung

Der Begriff Volkszählung ist dahingehend irreführend, dass mehr als das Volk, also die Anzahl der Einwohner, gezählt wird. Vielmehr werden durch Volkszählungen Menschen verpflichtet, eine Vielzahl persönlicher Daten anzugeben. In einigen Ländern wurde die herkömmliche Methode der Zählung vom Modell der Registerzählung (Registerzensus) abgelöst, wobei auf die Daten in verschiedenen Melderegistern zurückgegriffen wird. Den Bürgern werden keine Fragebögen vorgelegt.

Dem Datenschutz wird mittels Anonymisierung durch voneinander unabhängige Bearbeiter Rechnung getragen.

Ein weiteres Volkszählungsverfahren ist die Methode des rollierenden Zensus. Hierbei erfolgt regelmäßig eine Befragung eines Teiles der Bevölkerung, wobei sich der Umfang der Befragungen meist nach der Gemeindegröße richtet. Es gibt Mischformen, bei denen herkömmliche Volkszählungen (also Befragungen) mit der Auswertung von Registern kombiniert werden. Es sind auch registergestützte Zählungen möglich, die mit Befragungen in Stichproben ergänzt werden.

In modernen Industriestaaten werden in der Regel alle zehn Jahre, meist zu Beginn eines neuen Jahrzehnts, Volkszählungen durchgeführt, wie das schon beim Statistischen Kongress 1872 in Sankt Petersburg empfohlen wurde.

Eine Volkszählung wird durchgeführt, um möglichst genaue Informationen über verschiedenste statistische Parameter zu erhalten, die als Grundlage für das politische und verwaltungsmäßige Handeln genutzt werden sollen. Die Planung von Wohnungsbauprogrammen, Maßnahmen zur Verbesserung der öffentlichen Infrastruktur, Bemessungsgrundlagen für die Finanzierung der öffentlichen Haushalte oder Steuerschätzungen der Zahlen können durch eine Volkszählung genauer oder zielgerichteter ausgeführt werden.

Der Internationale Statistische Kongress 1872 in Sankt Petersburg stellte die Empfehlung auf, welche persönlichen Daten bei jeder Volkszählung erfragt werden sollten
 Vor- und Zunamen,
 Geschlecht,
 Alter,
 Verhältnis zum Haupte der Familie oder des Haushalts,
 Zivilstand,
 Beruf oder Beschäftigung,
 Religionsbekenntnis,
 im gewöhnlichen Verkehr gesprochene Sprache,
 Kenntnis des Lesens und Schreibens,
 Herkunft, Geburtsort und Staatsangehörigkeit,
 Wohnort und Art des Aufenthalts am Zählungstag (ob dauernd oder vorübergehend anwesend bzw. abwesend),
 Blindheit, Taubstummheit, Blödsinn und Kretinismus, Geisteskrankheit.
Die genannten Personendaten bilden im Allgemeinen seither die Grundlage jeder Erhebung.

Eine methodische Besonderheit klassischer Volkszählungen besteht darin, dass anders als bei normalen empirischen Untersuchungen nicht etwa eine repräsentative Stichprobe, sondern sämtliche Haushalte und nahezu die gesamte Bevölkerung direkt befragt wird (Totalerhebung, siehe auch Grundgesamtheit). Die ermittelten Daten werden durch fortlaufende jährlich durchgeführte Repräsentativbefragungen (dem Mikrozensus) fortgeschrieben und auf die Basisdaten der letzten Volkszählung hochgerechnet. Die Stichprobengröße für diese Befragungen ist meist gesetzlich festgelegt, etwa auf ein Prozent der Bevölkerung. Da die daraus resultierende Fehlerquote mit den Jahren steigt, ist in größeren Abständen eine Wiederholung der Volkszählung und damit eine Aktualisierung der Basisdaten erforderlich. Daneben werden nach etwa fünf Jahren größere Zwischenzählungen über eine größere, repräsentative Auswahl durchgeführt, begrenzt auf sich schnell ändernde Datensätze.

Geschichte

Die ersten Volkszählungen

Indirekte Ermittlungen von Bevölkerungszahlen für Steuerzwecke lassen sich bereits um 2700 v. Chr. in Ägypten nachweisen. Aufgrund von Tonscherben aus der Stadt Mari lässt sich auch für die Zeit um 1700 v. Chr. eine lokale Volkszählung in Mesopotamien für militärische Zwecke belegen. Belegt sind (lokale) Volkszählungen in Ägypten um ca. 1100 v. Chr. Aus den früheren Epochen sind ferner Zählungen in China (2 n. Chr.), in Persien und Griechenland bekannt, außerdem in Ägypten unter Amasis (569 v. Chr.: Dekret über die Erfassung der Einkommen). Man beschränkte sich dabei oft auf die Erfassung der waffenfähigen Männer.

Im Römischen Reich gab es seit dem 6. Jahrhundert v. Chr. alle fünf Jahre Volkszählungen und Erhebungen über die Einkünfte der römischen Bürger. Für den Zensus und die Steuerschätzungen war der Censor verantwortlich, ein altrömischer Beamter. Er legte die Höhe der Steuer fest, die jeder Bürger zu zahlen hatte und war dem Senat verantwortlich. Die Censoren waren sehr einflussreich und genossen hohes Ansehen.

Der Zensus in der Bibel

Im Alten Testament (Tanach)
Im Buch Numeri (4. Buch Mose) der Bibel werden zwei auf Anweisung Gottes durchgeführte Volkszählungen ausführlich geschildert. Sie fanden kurz nach dem Beginn und kurz vor dem Ende der vierzigjährigen Wüstenwanderung der Israeliten unter Mose statt. Der lateinische Name des Buches "Numeri" kommt von diesen Zählungen. Dabei wurden nur kampffähige Männer gezählt, ausgenommen bei den für den Priesterdienst vorgesehenen Leviten, bei denen auch männliche Kinder und Greise mitgezählt werden. Beide Zählungen ergeben jeweils eine Gesamtsumme von gut 600.000 Männern. Historiker halten es angesichts fehlender archäologischer Funde für sehr unwahrscheinlich, dass tatsächlich so viele Israeliten so lange Zeit durch die Sinai-Wüste gewandert sind.

Im Alten Testament der Bibel wird weiterhin eine Volkszählung der Israeliten durch den König David erwähnt (Zweites Buch Samuel, Erstes Buch der Chronik). Diese Volkszählung war demnach nicht durch Gott angeordnet und zog eine göttliche Strafe nach sich – eine Epidemie suchte das Land heim und forderte zahlreiche Opfer. Der Tempel in Jerusalem wurde laut dem Bericht später an der Stelle erbaut, wo David durch ein Schuldopfer den Zorn Gottes über die nicht angeordnete Volkszählung wieder abwenden konnte.

Im Neuen Testament
Im Neuen Testament der Bibel wird eine vom römischen Kaiser Augustus befohlene Volkszählung erwähnt. Laut dem Lukasevangelium hatte der Kaiser angeordnet, dass sich jeder in seinem Herkunftsort in die Steuerlisten einzutragen habe. Aus diesem Grund seien Maria und Josef nach Bethlehem gereist, wo Jesus Christus geboren worden sei:

Hier erwähnt Lukas in zwei unmittelbar aufeinander folgenden Sätzen anscheinend zwei in der römischen Verwaltung klar unterschiedene Vorgänge:
 Reichszensus (Lustrum), die Schätzung römischer Bürger im gesamten Imperium Romanum
 Provinzialzensus, die Schätzung für die Bewohner einer Provinz, die das römische Bürgerrecht (Civitas Romana) nicht besaßen.

Sowohl im Lukas- als auch im Matthäus-Evangelium () wird berichtet, die Geburt Jesu habe stattgefunden, als Herodes der Große noch lebte. Da dieser aber 4 v. Chr. starb, müsste auch die erwähnte Zählung davor stattgefunden haben (vgl.  mit ). Demnach kann es sich bei der von Lukas erwähnten Volkszählung nicht um jenen – auch von Flavius Josephus erwähnten – Provinzialzensus handeln, der 6/7 n. Chr. unter Publius Sulpicius Quirinius in der Provinz Syria durchgeführt wurde. Kurz zuvor war Herodes Archelaos, ein Sohn von Herodes dem Großen, abgesetzt und verbannt worden, und die bisherige Ethnarchie Judäa war in die Provinz Syrien eingegliedert worden.

Die Steuererklärungen der Bewohner der Provinzen erfolgten vermutlich nach einem einheitlichen Steuerformular, welches in allen kaiserlichen Provinzen gleich war. Ein Formular aus dem Jahre 127 n. Chr. wurde in einer Höhle westlich des Toten Meeres gefunden.

Als Thema der christlichen Kunst und in Krippendarstellungen wurde die Volkszählung nur selten aufgenommen. Ein bekanntes Beispiel ist das Gemälde Die Volkszählung zu Bethlehem (1566) von Pieter Bruegel dem Älteren, der die Szene in das Flandern seiner Zeit verlegte.

Zählungen im Mittelalter bis zum Beginn der Neuzeit

Im 7. Jahrhundert wurde die erste Volkszählung in der arabischen Stadt Medina unter dem Propheten Mohammed durchgeführt (623). Ziel war es besonders, die Gruppen, die in der Verfassung von Medina aufgelistet worden sind, zu definieren und die Steuereinnahmen des neuen Staates unter dem Propheten klar zu protokollieren.

Eine andere Volkszählung im 7. Jahrhundert fand in China statt. Das Überleben der Kleinbauern und damit den sozialen Frieden sicherten Steuergesetze (619) und die dazugehörigen Agrarverordnungen (624). Darin wurden den Bauern gleichmäßig verteilte Parzellen auf Lebenszeit übergeben. Grundlage der Vergabe waren genaue Volkszählungen unter Berücksichtigung des Alters sowie ein Katastersystem zur Landbewertung-/verteilung. Das System wurde aber schon im späten 7. Jahrhundert durch manipulierte Zahlenangaben und Ausdehnung des privaten und kirchlichen Gutsbesitzes untergraben. Es war zudem zu anfällig gegen veraltete Zahlen, Abwanderung und veränderten Anbau.

Nach der normannischen Eroberung Englands 1066 veranlasste König Wilhelm der Eroberer eine Volkszählung. Die Daten der im Jahre 1086 durchgeführten Zählung wurden im Domesday Book (angelsächsisch: domesdaeg = "Tag des Jüngsten Gerichts") veröffentlicht.

Im Mittelalter gab es in Europa nur wenige Volkszählungen; meist wurden die Feuerstellen registriert, doch waren die erhobenen Daten oft ungenau, so dass Angaben zur Bevölkerung in der Regel nur Hochrechnungen (z. B. eine Feuerstelle = ca. 10 Einwohner) und nicht überlieferte Zahlen sind. In einigen Teilen Europas, wie in Frankreich, Spanien und Italien reichen die Quellen zurück bis in das 14. und 15. Jahrhundert – aus dieser Zeit ist z. B. eine Zählung in der Grafschaft Foix bekannt.

Verlässliche Daten sind hier meist die Urbare der Klöster und Stifte, die teils in das Hochmittelalter datieren, oft aber nur indirekte Schlüsse auf die Bevölkerung zulassen. Von Bedeutung bei der Erfassung der Bevölkerung waren kirchliche Aufzeichnungen der Pfarren. So mussten die Pastoren Bücher über die "Seelen" führen (lateinisch liber status animarum). In einzelnen Ländern war das Interesse an diesen Aufzeichnungen besonders groß. Schweden besitzt für das 17. Jahrhundert hervorragende Pfarrdaten. In Venedig soll es seit dem 13. Jahrhundert Volkszählungen gegeben haben. Das älteste erhaltene Dokument einer solchen stammt aus dem Jahr 1509 und seit dem 16. Jahrhundert wurden in Venedig regelmäßig Bevölkerungserhebungen durchgeführt, deren Dokumente weitgehend in den Archiven erhalten geblieben sind.

Der Adel wehrte sich immer gegen Aufstellungen ihrer Leibeigenen, als reine Privatangelegenheit, im Besonderen, solange sie von der Besteuerung befreit waren. Noch 1753 lehnte das britische Parlament eine Volkszählung ab, denn sie  bloßstellen. Ein Abgeordneter betonte im Parlament, er sei befremdet, , derartiges vorzuschlagen.

In Mitteleuropa haben zuerst einige Städte, beispielsweise im Jahre 1449 Nürnberg, den Versuch von Volkszählungen unternommen. Bei den später durchgeführten landesweiten Zählungen wurde die Zahl der Feuerstellen ermittelt, wodurch sich die Bevölkerung über eine geschätzte durchschnittliche "Anzahl der Personen pro Feuer" ermitteln ließ. In Zürich führte Antistes Breitinger 1634 erstmals eine Volkszählung durch, die dann alle sechs Jahre wiederholt werden sollte.

Moderne Volkszählungen

Die erste Volkszählung im modernen Sinne fand um 1528 in Litauen statt, anfangs noch als reine Erfassung der bäuerlichen Bevölkerung oder auch der wehrfähigen Männer, dann als Steuerkataster. In den französischen Kolonien in Nordamerika, Louisiana und Akadien (im heutigen Kanada), zusammen Neufrankreich genannt, wurde ab 1665 eine Zählung durchgeführt, die erste Vollzählung dann 1841.

In Schweden–Finnland begann 1686 mit dem Zusammenschreiben der Pfarrbücher die längste geschlossene Zeitreihe weltweit. Hier findet sich die früheste Gründung einer speziell zuständigen Behörde (Tabellverket als Vollzählung ab 1749, Tabellkommissionen 1756). Umfassende Volkszählungen sind auch aus Friesland 1689, Island 1703, Overijssel 1748, Holland 1747 bekannt.

Die erste Volkszählung in Österreich wurde nach den Verwaltungsreformen unter Maria Theresia 1754 durchgeführt, die erste im ungarischen Teil der Monarchie 1767–1775 (s. auch Volkszählung in Österreich). In Spanien (Kastilien) fanden 1768–1769 erste über Urbarien hinausgehende Zählungen statt, in Dänemark–Norwegen 1769 (erste Behörde: Dansk-Norsk Tabel-Kontor 1797–1819, Tabelkommission 1833–1848), 1584 in  Liechtenstein. In den USA sind Volkszählungen im Zehnjahresrhythmus von der Verfassung vorgeschrieben, die 1789 in Kraft trat. Die erste Volkszählung erfolgte 1790, seitdem in allen Dekadenjahren.

Nach 1800 fanden in fast allen europäischen Ländern mehr oder weniger regelmäßige Volkszählungen statt. 1801 starteten Großbritannien, Frankreich (erste Lokalzählungen von Vauban ab 1676) oder Portugal ihre erste vollständige Datenerhebung, Preußen 1816, Württemberg 1818 (weitgehend gesamtdeutsch: Zollverein ab 1834).

In der Schweiz wurden Volkszählungen ab 1850 (seit der Gründung des Bundesstaates) in der Regel bis alle zehn Jahre durchgeführt. Auch in Österreich erfolgt durch die (heutige) Statistik Austria seit 1869 alle zehn Jahre eine Volkszählung. Der Statistische Kongress 1872 in Sankt Petersburg empfahl den jetzt noch üblichen Zehnjahresrhythmus, wobei in den mit Null endenden Jahren gezählt werden sollte. Diese Empfehlung wurde vom Völkerbund und später von den Vereinten Nationen übernommen. Zählungen können jedoch auch im vorhergehenden oder nachfolgenden Jahr vorgenommen werden. Da sich die Mehrzahl der Länder der Welt an diese Empfehlung hält, liegen weltweit offizielle Angaben zur Bevölkerung vor. Dieses Material bildet beispielsweise die Grundlage für Bevölkerungsprognosen für diese Länder. In Sonderfällen gibt es allerdings Gründe, den Zahlenangaben zur Bevölkerung zu misstrauen.

Im späteren 19. Jahrhundert erfolgten die ersten Zählungen in Britisch-Indien und einigen südamerikanischen Staaten, im Großteil der Länder der Dritten Welt wurden zumeist erst im Laufe des 20. Jahrhunderts erste Volkszählungen abgehalten (etwa erstmals in Afghanistan 1979, Äthiopien 1984). Aufgrund diverser innerstaatlicher, politischer Wirren kam es zudem in einigen Staaten zu langen Unterbrechungen der Volkszählung, so fand in Argentinien zwischen 1914 und 1947 keine Zählung statt, in Uruguay gar von 1908 bis 1963 nicht.

Der Erfassungsgrad der Weltbevölkerung durch Volkszählungen betrug Mitte des 19. Jahrhunderts etwa 17 Prozent und erreichte zur Mitte des 20. Jahrhunderts mit 78 Prozent einen ersten Höchststand. Dadurch, dass zwischen 1954 und 1982 in China, dem bevölkerungsreichsten Staat der Erde, keine Volkszählung durchgeführt wurde, sank der Erfassungsgrad wieder. Ende des 20. Jahrhunderts wurde mittlerweile in nahezu allen Staaten der Welt eine Volkszählung im modernen Sinne abgehalten, die großen Genauigkeitsunterschiede sowie große zeitliche Schwankungen (Erhebungszeitpunkte und/oder -intervalle) in vielen Ländern erschweren die direkte Vergleichbarkeit der Erhebungen.

Lochkarten
Die auf internationalen Erfahrungen beruhenden Erkenntnisse und die technische Entwicklung führten zum ersten Mal im Jahre 1890 bei den Volkszählungen in Österreich und den USA zur Verwendung der Lochkartentechnik  nach Herman Hollerith in der Datenverarbeitung mit Tabelliermaschinen.

Volkszählungen in der Gegenwart
In der Gegenwart ist der Einsatz von Informationstechnologie bei der Vorhaltung, Verdichtung und Auswertung der Daten Standard, obwohl bei der unmittelbaren Erhebung der schriftlich auszufüllende Fragebogen in den meisten Ländern noch immer Praxis ist. Den Volkszählungsbogen per Internet ausfüllen konnten die Bürger – zum ersten Mal in Europa – beim Zensus in der Schweiz im Jahre 2000. Jeder Haushalt erhielt mit dem Fragebogen einen Benutzernamen und ein Passwort, mit dem die Teilnehmer sich im Internet unter einer bestimmten Adresse einwählen konnten. Unter anderem wurde das Internet noch bei Zählungen in Singapur und den USA – Stand 2006 allerdings nur bei Stichproben und als Test – angewendet.

In Ländern mit einer langen Tradition registerbasierter statistischer Erhebungen, wie Dänemark, Finnland, Norwegen und Schweden, erfolgte die Ablösung der traditionellen Methode der Volkszählung durch das Modell der Registerzählung. Dänemark war 1981 das weltweit erste Land, das auf die neue Methode umstellte. In den nordeuropäischen Staaten wurden bereits nach dem Zweiten Weltkrieg lokale Einwohnerregister aufgebaut. Diese sind bereits landesweit vernetzt und mit persönlichen Identifikatoren ausgestattet. Zusätzlich bestehen zentrale Einwohnerregister. Für die Volkszählung 2011 hat auch die Regierung in Deutschland die Umstellung auf das registergestützte Modell durchgeführt, Österreich setzte eine vollständige Registerzählung ohne jegliche Befragung um. Die Schweiz führt weiterhin eine jährliche Strukturerhebung mit mindestens 200.000 Personen durch. Staaten ohne Melderegister werden auch in Zukunft nicht auf die traditionelle Methode der Zählung per Fragebogen verzichten können.

China führte im November 2010 die bis dahin weltweit umfangreichste Volkszählung der Geschichte durch. Diese wurde von der dortigen Volkszählung 2020 vermutlich übertroffen.

Probleme der Bevölkerungserfassung

Politische Gründe
Aus Gründen der Staatsräson werden teilweise Teile der Bevölkerung mit Absicht nicht vollständig erfasst oder durch die Bevölkerungsstatistik zahlenmäßig vergrößert. So waren in Kolonien die Kolonialmächte daran interessiert, die einheimische Bevölkerung zahlenmäßig so klein wie möglich auszuweisen. Ethnische Rivalitäten lassen es für einige Gruppen als richtig erscheinen, andere Gruppen zahlenmäßig zu verkleinern und die eigene Gruppe zu vergrößern. Solche Beispiele sind  bedeutsam, wenn Parlamentssitze nach der Bevölkerungszahl oder dem Anteil an der Beamtenschaft festgelegt werden.

Weiterhin kann der Gedanke auf eine höhere Entwicklungshilfe von außen dazu führen, die Bevölkerungszahl zu erhöhen. Wenn mehr Menschen in einem Gebiet leben, so ist es eher förderwürdig, beziehungsweise das jeweilige Bruttoinlandsprodukt verteilt sich auf mehr Menschen, was zu einer Verringerung des statistischen Pro-Kopf-Einkommens führt und damit eine Wirtschaftshilfe dringlicher erscheinen lässt. Allerdings entspricht diese Unterstellung einem antiquierten Begriff von "Entwicklungshilfe" der 1960er Jahre, zumal heute Weltbank oder Europäischer Entwicklungsfonds die mit ihren Mitteln durchgeführten Statistiken streng kontrollieren.

Aus politischen Gründen werden Personen in einige Regionen aus- oder eingegliedert. Die Republik Südafrika gliederte zur Zeit der Apartheid Zehntausende von Menschen mit schwarzer Hautfarbe in die sogenannten Homelands ein, um den weißen Bevölkerungsanteil im Stammland Südafrika zu vergrößern.

Kriege und Naturkatastrophen
In einigen Ländern gab und gibt es noch keine Bevölkerungserfassung oder Bevölkerungsfortschreibung. So erfolgte in Angola die letzte Volkszählung 1970. Der Bürgerkrieg zwischen 1975 und 2002 machte eine Zählung der Bevölkerung des Landes unmöglich (siehe Geschichte Angolas). In Afghanistan erfolgte die erste und letzte Volkszählung 1979. Frühere und spätere Angaben zur Bevölkerung beruhen immer auf Schätzungen. Der im Jahr 1979 eskalierte Bürgerkrieg in Afghanistan verhindert seitdem weitere Volkszählungen, da er in eine Reihe von zusammenhängenden bewaffneten Konflikten mündete, die geprägt sind durch die sowjetische Invasion und die militärische Intervention der USA mit ihren Verbündeten.

Kriege verhindern Zählungen und kontinuierliche Bevölkerungserfassungen. In Kambodscha starben während der Diktatur der Roten Khmer von den etwa acht Millionen Einwohnern im Jahre 1974 nach verschiedenen Quellen bis 1979 wohl drei Millionen. Bis zur Volkszählung von 1998 gab es jedoch keine zuverlässigen Angaben zur Bevölkerung des Landes. Während des Völkermordes in Ruanda 1994 starben von den acht Millionen Einwohnern der Volkszählung von 1991 etwa 10 bis 25 Prozent, ein Viertel flüchtete in die Nachbarstaaten und ein weiteres Viertel der Bevölkerung innerhalb des Landes.

Durch Naturkatastrophen (Dürre, Überschwemmungen, Stürme, Erdbeben, Vulkanausbrüche) sind in den betroffenen Regionen Afrikas, Asiens und Lateinamerikas jahrelang keine Volkszählungen möglich. Flüchtlingsströme in und aus diesen Gebieten erschweren eine Erfassung der Bevölkerung.

Unzureichende statistische Infrastruktur
Gruppen in wenig erschlossenen Gebieten entziehen sich mitunter bewusst einer Erfassung, weil diese – zu Recht oder zu Unrecht – annehmen, eine Volkszählung diene lediglich der Erhebung von Steuern oder der Einberufung zum Militärdienst. Andere Gründe sind eher unbewusster Art: wegen fehlender Kommunikation, ungünstiger geografischer Lage. So gibt es nur Schätzungen zu den durch Volkszählungen nicht erfassbaren brasilianischen Urwaldbewohnern  über 50.000 bis 150.000 Personen. De facto sichert die teilweise Nichterfassung vorläufig die Existenz einiger von der Regenwaldzerstörung bedrohter indigener Völker wie der Tagaeri und Taromenani in Ecuador.

Andere Probleme sind, dass über bestimmte Angaben zur Person kein exaktes und statistisch verwertbares Wissen vorhanden ist, wenn beispielsweise Altersangaben zur Person nicht exakt verfügbar sind, oder es unklar bleibt, ob eine Person in bestimmten Regionen zu erfassen ist, wie etwa bei Auslandsaufenthalten.

Probleme gibt es immer noch bei der Bevölkerungsfortschreibung in Entwicklungsländern. Betrachtet man nur die Geburten und Sterbefälle, so ist die Untererfassung der Sterbefälle ausgeprägt. Besonders in Afrika und Lateinamerika wurde festgestellt, dass bei bestimmten Bevölkerungsgruppen zahlreiche Todesfälle bei Kindern und Neugeborenen nicht registriert wurden. Aus diesen Gründen ist die Differenz zwischen Geburten und Sterbefällen tatsächlich wahrscheinlich geringer, damit natürlich auch das Bevölkerungswachstum, so dass die jährlichen Wachstumsraten einiger Länder etwas zu hoch ausgewiesen werden. Diese Probleme können durch Volkszählungen vermieden werden, da dadurch die nicht-registrierten Todesfälle erkannt werden.

Auch in Staaten mit ausgezeichneter Bevölkerungsstatistik (wie in den meisten hochentwickelten Industriestaaten) gibt es Unsicherheitsmöglichkeiten in der Bevölkerungserfassung. Diese sind jedoch im Allgemeinen in anderen Größenordnungen als jene in Entwicklungsländern. In Ländern mit langjährigen statistischen Erfahrungen gelten die Angaben zu den Volkszählungen als exakt, wobei in der Regel nicht nur eine Personenzählung stattfindet, sondern auch Datensätze aus anderen Bereichen des gesellschaftlichen Lebens erfasst und ausgewertet werden. Somit ist der Vorwurf des Versuchs der Datenvernetzung zwecks Schaffung eines gläsernen Menschen objektiv begründet. Daraus ergibt sich verstärkend die Tendenz zur Verweigerung der Datenausgabe oder aus Angst vor Verfolgungsmaßnahmen werden, sofern möglich, gezielt Falschdaten geliefert.

In den USA gibt es bis heute keine dem Melderecht in Deutschland vergleichbare Meldepflicht, woraus ein ständig geschätzter Fehler in der Erfassung von fünf bis sechs Millionen Personen resultiert. Aufgrund der verbindlichen Sozialversicherungsnummer einerseits und der Registrierung von Wählern vor Wahlen ergeben sich zwar Indikatoren zur Ermittlung einer gewissen statistischen Grundgesamtheit der Bevölkerung, aber keine verlässlichen Daten. Trotz der genannten Umstände kommen US-amerikanische Soziologie, Politikwissenschaft und Wirtschaftswissenschaft zu weltweit anerkannten Ergebnissen, ohne dass dort eine Volkszählung als Totalerfassung stattgefunden hat.

Entwicklung in einzelnen Ländern
 Statistischer Dienst, mit chronologisch sortierbarer Liste
Für die einzelne Entwicklung in den deutschsprachigen Ländern siehe:
 Volkszählung in Deutschland und Liste der Volkszählungen in Deutschland
 Arbeitskreis Volkszahl-Register in Norddeutschland
 Volkszählung in Österreich und Liste der Volkszählungen in Österreich
 Volkszählung in der Schweiz
 Für den ersten EU-weiten einheitlichen Zensus siehe Zensus 2011.
 Weitere länderspezifische Artikel zu den Volkszählungen gibt es in der :Kategorie:Volkszählung

Literatur

 Mario Martini: Der Zensus 2011 als Problem interkommunaler Gleichbehandlung. Duncker & Humblot, Berlin 2011, ISBN 978-3-428-13590-5.
 Frank Unruh: "Dass alle Welt geschätzt würde." – Volkszählung im Römischen Reich. Theiss-Verlag, Stuttgart 2001, ISBN 3-8062-1639-8.
 Rainer Wehrhahn, Verena Sandner Le Gall: Bevölkerungsgeographie. Wissenschaftliche Buchgesellschaft, Darmstadt 2011, ISBN 978-3-534-15628-3, S. 17–22.

Weblinks

 Weltweite Daten von Volkszählungen nach Staat (englisch)

Einzelnachweise

Wirtschafts- und Sozialstatistik
Amtliche Statistik


Euro Exim Bank is a revolutionary financial institution with a 'Class A' international banking license from Financial Services Regulatory Authority of St. Lucia and a member of the Caribbean Association of Banks.
Euro Exim Bank is a revolutionary financial institution with a 'Class A' international banking license from Financial Services Regulatory Authority of St. Lucia and a member of the Caribbean Association of Banks. We have established offices in London and St. Lucia.


A roux by any other name is still a roux, but maybe that other name should be "fat and flour paste thickener," because the fancy French name seems to put people off.
This is part of The Grown Up Kitchen, Skillet's series designed to answer your most basic culinary questions and fill in any gaps that may be missing in your home chef education.
The importance of a roux in gravies, sauces, and soups cannot be overestimated, yet there are a startling number of home cooks who've never even attempted it. The good news is that a roux is very easy to master, and we're going to walk you through it nice and slow.
First though, why do we even need these French things? Why can't we just chuck some thickening starch granules into our soup or sauce and let things gel up on their own? According to Harold McGee in his ever-helpful food science tome, On Food and Cooking, if you add flour or some other starch directly to hot liquid, "it lumps up and never disperses evenly: the moment they hit the hot liquid, the clumps of starch granules develop a partially gelated, sticky surface that seal the dry granules inside and prevents them from dispersing." Cooking the starch in an equal amount of fat before mixing it with liquid separates the granules, letting them gradually get to know their new aqueous friend, rather than seizing up due to an abrupt introduction.
White: At this point, the moisture has been cooked out and the roux takes on a slightly bubbly or frothy appearance, but there is no change in color. This takes about three minutes—depending on the fat you're using—and removes any "raw" flour flavor. This color of roux has the greatest thickening power.
Blond: The flour develops a slight tan or yellow color at this point, and has a bit more flavor than a white roux.
Brown: As its name would suggest, this roux is brown, and has a nutty, toasted flavor. This color roux is most commonly called for in cajun and creole cooking, and has the least amount of thickening ability. Because you want to make sure you're cooking the flour, and not burning the butter, it's best to use an oil with a high smoke point, rather than butter.
An "equal" amount of fat and flour is need for a roux, but not all measurement methods are created equally. Some recipes suggest doling out the two ingredients tablespoon for tablespoon but, if you really want to rock the roux, mass is the way to go.
This isn't to say that a roux measured by volume will have no thickening power, it just won't have as much. To get an idea of just how superior measuring by mass was, I made two gravies. The first I made my usual way. I lopped off about two tablespoons of butter from the stick, weighed it, and then measured out the same amount of flour by weight (32 grams for each, which ended up being around three tablespoons of flour). I then melted the butter in the pan, added the flour, and pushed it around with my wooden spatula continuously until I reached that "frothy, but still pale" endpoint.
I then added a cup of duck stock, and watched in vague horror as everything clumped up.
Luckily, with just a bit of vigorous stirring, the flour granules dispersed just fine and got to work transforming mere broth into mighty gravy.
I then put the resulting gravy on some home fries, along with peas and cheese and a bunch of other nonsense. It was good.
To compare, I then made another gravy, this time measuring everything by volume. As would be expected, the roux was a bit looser, and—as you can see from the below photo—didn't have quite the thickening power to take on a whole cup of stock.
The moral of this story, my friends, is to measure by mass if you wish to amass delicious gravy.
I then made each roux into a gravy and, although they both thickened up just fine, the gravy made with butter tasted burnt and acrid, while the gravy made with ghee had a deep, nutty flavor with a lot of dimension.
A lot of people swear that your liquid—rather it be stock or milk—needs to warmed before it's added to a roux. Then there are those that claim exactly the opposite, particularly when it comes to white, dairy-based sauces like bechamel.
Honestly, I've added milk and stocks to roux at a whole variety of temperatures, and never found that it made a difference one way or the other. (I tend to add cold liquids, because I can't be bothered to take that extra step and heat them ahead of time.) For me, the key to silky, lump-free sauces and gravies lies not in the temperature of your liquid, but in how well you whisk it.
To make a simple cheese sauce, I simply make a white roux (about 33 grams each of fat and flour) as described above, then dump—and I mean dump, not drizzle—a cup of of whole milk in the pan, whisking continuously. Sure, there are some clumps at first, but everything eventually disperses and thickens up into a thick, shiny sauce.
From there, I chuck in a handful or two of cheese, add a squirt of mustard, and season with salt and pepper for a cheesy sauce that's perfect for stirring into macaroni or dipping pretty much anything in.
Measure out equal parts fat and flour by weight, aiming for about 33 grams of each for every cup of liquid you'd like to thicken.
Cook over medium heat, stirring continuously, until you get the color you want. White or blond is pretty good for most gravies and sauces, but brown is what you want for most cajun dishes. If you know you'll be using a brown roux, use clarified butter or some other oil with a high smoke point. Duck fat and bacon grease are good, tasty candidates.
Then you're ready to add your liquid, be it broth, stock, or dairy. If you're a bit skittish, just add it slowly, and stir, stir, stir until the roux disperses. Keep stirring until everything gets nice and thick, then serve your sauce or gravy proudly.


text:
Speech by Dr Janil Puthucheary, Senior Minister of State for Communications and Information, at the MOU Signing between Singapore Women in Tech and Polytechnics and launch of Cross-Polytechnic Girls in Tech Committee, on 13 May 2022
Dr Ong Chen Hui, Chairperson, Singapore Women in Tech
Mr Dennis Ang,
Mr Patrice Choong,
Ms Wong Wai Ling,
Mr Liew Chin Chuan, and
Dr Eng Pin Kwang, Directors of the Polytechnics' Schools of ICT
Colleagues and friends
1. Good afternoon. I am delighted to be here to witness the MOU signing between Singapore Women in Tech and Nanyang Polytechnic, Ngee Ann Polytechnic, Republic Polytechnic, Singapore Polytechnic, and Temasek Polytechnic. The key impact of technology on our lives is that it is bringing, and will continue to bring, exciting opportunities for Singaporeans and for Singapore. On a very prosaic level, it has led to increasing productivity, it is shaping how we work; but in practical terms, it creates great progress and great jobs not just in tech, but in many other sectors as well. Within tech, it creates great jobs for Singaporeans that pay well and progress well, such as in particular areas like software development, artificial intelligence, and cybersecurity.
2. The role that women have played in Singapore in advancing technology is significant already. We are today one of the top tech talent hubs in the world. Part of that is because of the progress that we have made in getting women into the workforce and education. Today, about four in 10 students in Science, Technology, Engineering and Mathematics (STEM) in our local institutes of Higher Learning are girls. According to a Boston Consulting Group study, 41% of Singapore's tech professionals are women, one of the highest in the world and well above global average of 28%.
3. We have come a long way, but there is more to do. The Singapore Women in Tech initiative has made significant strides since IMDA launched it in partnership with the tech industry and community in 2019. It has reached more than 120,000 people via initiatives such as coaching and hackathons by progressive companies, including Amazon, Microsoft, and PayPal. It received over 1,400 nominations for the SG 100 Women in Tech Lists in 2020 and 2021, honouring women who have made significant contributions in tech.
4. The Government will continue to push for inclusivity and diversity in tech, in partnership with industry and education institutions. This is part of our efforts to build an inclusive digital society where all Singaporeans, including women, participate in and benefit from the growing digital sector.
5. To continue to encourage more women to enter and progress, we have to start early and spark interest among girls while they are still studying and discovering their strengths. I am heartened by the Polytechnics' support for the MOU with Singapore Women in Tech and their commitment to launching and growing the Cross-Polytechnic Girls in Tech Committee.
6. The Committee will be made up of hundreds of girls studying in infocomm technology courses in the five polytechnics, who will form a community supporting one another to deepen their interests in a career in technology. They will have access to talks, workshops, competitions, and mentorship opportunities facilitated by SG Women in Tech, honing their skills and connecting with industry role models. One key activity they will participate in this year is the annual 'Girls in Tech Week' in October, where they will visit companies and attend sharing sessions by female tech leaders on their career experiences and motivations.
7. For the students, your journey ahead will include challenging coursework and projects. You will also find yourselves having to continually upgrade your skills to keep up with the different types of innovation and disruption. You will not be alone – many people have walked this path and will be walking this path with you, especially your teams of facilitators, faculty and peers in your Polytechnics and a community of aspiring learners and tech practitioners.
8. One of the students who found her calling and community is Yu Hui, a third-year student at Temasek Polytechnic's Diploma in Financial Business Informatics. She found her interest in tech by watching YouTube videos on web and mobile app development and decided to apply for a Higher Nitec in IT Applications Development, where she learnt how to code. It was an internship stint at PayPal's innovation lab and a hackathon that confirmed her passion for a career in technology. She started participating in more hackathons, and when she heard about the Cross-Polytechnics Girls in Tech Committee, she volunteered, hoping to increase her exposure to industry opportunities and encourage her peers to pursue their interests in tech.
9. I wish Yu Hui and all Polytechnic students in ICT courses all the best with your studies and hope you to take advantage of the resources and exciting opportunities made possible under the Cross-Polytechnic Girls in Tech Committee.
10. I would also like to appreciate the industry partners that have stepped forward to develop the next generation of women tech talent. Companies and practitioners hold the key to cultivating practical hands-on skills and inspiring interest in tech among students. Many companies are partnering the Cross-Polytechnic Girls in Tech Committee to launch the following programmes. For example:
i. NCS and vLookUp will jointly organise a two-week hackathon for Girls in Tech in June 2022;
ii. Accenture will provide coaching and mentoring for selected Polytechnic girls through a structured one-year Technology Development programme;
iii. ST Engineering will be organising a Tech Innovation Day for Polytechnic girls to immerse in emerging technologies and engage with female tech leaders; and
iv. Cisco's Networking Academy will continue to partner learning institutions including polytechnics to upskill talent in cybersecurity, network, and programming.
11. I hope more industry leaders will join the more than 50 companies that have pledged to create a conducive environment to attract, retain and develop women in tech, and support Singapore Women in Tech and the Polytechnics' efforts to nurture young talent.
12. Thank you all very much - the Polytechnics and industry partners, the many women who play an important role in mentoring and being good role models for championing inclusivity and diversity in tech, the many enlightened men who are playing their part in making this happen as well. We must be part of this journey of progressivity and inclusivity.
13. It is an important national agenda, advancing women's development, including equal opportunities at the workplace. We have spoken about it extensively, most recently in Parliament last month through the motion on the Singapore Women's Development White Paper. Getting this right is important for all of us – men and women, our children and the next generation. It is important for us in terms of the country that we wish to become in the future and grow into progressively over time. It is important for us to create the opportunities for Singaporeans that we know are so important for their future.
14. Infocomm Technology provides especially exciting opportunities for women and girls to be part of designing that future for Singapore. I hope to learn about more stories of success, of interest and motivation, of curiosity and commitment, of women in technology supporting the development of women and girls in this very important space.
15. We are well on the way to creating a community of future women leaders. The work is never going to stop, and we have to commit ourselves to it and keep it going for the next generation.
16. Thank you very much, and congratulations once again on the MOU.

redpajama_set_name: RedPajamaCommonCrawl


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Norway Is Determined To Boost Oil Discoveries
Latest Energy News
This Could Mean The End To Cambo Oil Field Development
By Julianne Geiger - Dec 02, 2021, 3:30 PM CST
Shell announced on Thursday that it would no longer proceed with its investment in the Cambo oil field.
Shell had a 30% stake in the Cambo oilfield, in the UK's North Sea, with Siccar Point Energy holding the remaining 70% stake.
Siccar expressed its disappointment in Shell's exit, and said it would need to review its options for Cambo.
For Shell, the reason to exit the project was the potential for delay as well as a lack of strength of economics.
Cambo was estimated to be capable of producing 175 million barrels of oil in its first phase. Cambo has drawn the attention of environmental groups protesting its development.
"After comprehensive screening of the proposed Cambo development, we have concluded the economic case for investment in this project is not strong enough at this time, as well as having the potential for delays," a Shell spokesman said on Thrusday.
Nevertheless, Shell said that continued investment in the UK oil and gas sector "remains critical to the country's energy security", stressing that it still believes in the UK North Sea.
Anti-Cambo development campaigners have hailed Shell's move as the "beginning of the end for all new oil and gas projects," one such campaigner from Friends of the Earth Scotland said.
Oil and Gas regulator OGUK warned that the UK would still rely on new oil and gas projects.
"This is a commercial decision between partners but doesn't change the facts that the UK will continue to need new oil and gas projects if we are to protect security of supply, avoid increasing reliance on imports and support jobs," Jenny Stanning, external relations director at OGUK said.
By Julianne Geiger for Oilprice.com
Guyana To Become The 11th Country To Produce Over 1 Million Bpd
The Electric Vehicle Charging Market Could Be Worth As Much As $1.6 Trillion
OPEC+ To Add 400,000 Bpd In January Despite Oil Price Plunge
« Previous: European Oil Majors Doubled Spending On Low-Carbon Energy Sources
Next: Refiner Phillips 66 Signs Renewable Jet Fuel Deal With British Airways »
Julianne Geiger
Julianne Geiger is a veteran editor, writer and researcher for Oilprice.com, and a member of the Creative Professionals Networking Group.	More
Senate Votes Against Nord Stream Sanctions
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Oil CEO's: $100 Crude Is Bad For U.S. Shale
Keystone Pipeline Shuts Down Amid Frigid Weather
Mexico To End Oil Exports In 2023
Harold Blytt - 3rd Dec 2021 at 1:56pm:
Refusal by the Scottish government to develop the Cambo oil field could in the long term mean Scotland advances faster into renewables. In the short and medium terms, it means Scotland's economy will be less wealthy. The working folks of Scotland will doubtless bear the brunt of the consequences of this policy; e.g. lower wages, less education. and/or less medical care.


That's what my friends tell me.
I must cooperate with my greatest rival.
There are two kinds of people in Marlenia: those who are loyal to the Frostfire family, and those who pretend their world has not been turned upside down.
Everyone believes Kiera Driscoll is dead. Only her friends know the Violet Fox is alive, because they're in hiding with her deep in Feenagh Forest.
Prince Keegan Tramore, who married Kiera in secret, faces a far worse fate. Cursed to slumber eternally, Keegan has been captured by the powerful Frostfire family. The curse is spreading, only affecting those born on the surface. Worse, the Frostfires pin the blame on the Freetors and persecute them relentlessly–a nightmare for Kiera, who wants all Marlenians to live in harmony. Difficult, now that the Frostfires and their Northern allies–including Kiera's bitter enemy, Lady Dominique Castillo–have usurped Keegan's rightful throne.
There is one hope: the Emerald Cloth, an artefact with legendary healing properties. Although Kiera swore she'd never seek another artefact again, she will do anything to protect her people. The Frostfires seek the cure as well–and they'll go to great lengths to prevent it from falling into Kiera's hands.
Whatever the cost, Kiera must free Keegan and her people from the magic-induced slumber before the kingdoms succumb to the curse of the Silver Spear.
Read the first chapter for free, right now.
Want to read more before buying? Sign up for the newsletter and get two more chapters – totally free!
Buy all available print books in the series and save!


text:
Work & Human Flourishing
Religion, Philosophy and Social Sciences in Dialogue
a g+
The Working Life
Pope Leo XIII Rerum Novarum, 1891 March 20, 2015
Turning Back the Clock on the Theology of Work
Book Review: Turning Back the Clock on the Theology of Work
by Ann Heekin
book reviews, theology, work
Patricia Ranft, Professor of History, emerita, at Central Michigan University, deepens our modern understanding of work by taking us back to its medieval origins in The Theology of Work: Peter Damian and the Medieval Religious Renewal Movement. Historians have traditionally located an emerging theory of work in the 19th and 20th centuries, but Ranft's engaging study turns back the time clock to show that medieval society established the framework from which modern ideas on work have grown.
Ranft regards the religion and labor debate begins in the 11th century world of Peter Damian and his social theology of work. A reverence for work takes root early in Christianity. According to the fourth-century Rule of St. Basil, God's command to Adam to work and cultivate the land began in paradise, not after his expulsion. Eastern ascetic literature, commencing with Anthony the Great, also extoled the natural rhythm of unceasing work and prayer and the idea of work and prayer as compatible ways to God. Western monasticism follows. Benedict's Rule raised a positive view of labor in relation to God and other to new spiritual and economic heights. Ranft identifies the Rule of Benedict as a decisive turning point when the work ethic becomes the foundation of the monastic economic enterprise that turns the monastery into an economic hub in service to the town.
Damian's owns theology of work is dominated by the centrality of work in religious life. Ranft observes the most remarkable emphasis in Damian's teaching was the intrinsic relationship between good works and contemplation. Rather than work as an impediment to the spiritual life, he taught contemplation leads us to good works. Damian considered work the vehicle by which humans act as co-creators with God. This theological justification of work becomes the cornerstone of the two central principles in Damian's theology: eschatology and witness. According to Ranft, Damien's theology helped to fuse the ideas of witness and eschatology in the active life, "Eschatology mandates that one builds a future that resembles the eschaton, and witness serves as a guide for all to accomplish this" (77). Damian saw work as the instrument for fulfilling creation and considered all work intrinsically equal in value:
"Work is not the sole domain of one class, but an obligation of every human person. The specific task of each individual varies, but not its intrinsic value, for it is only when the work of each person is united with the work of every other person that creation is complete "(77).
In Professor Ranft's analysis of Damian's influence on medieval religious reformers, we see in intricate detail how the strands of Damian's theology are woven into their social theologies. For example, the Cistercians undertaking of large-scale manual labor in agriculture, milling, mining and the medieval market, helped to liberate the peasant who became a paid laborer. Work's social utility was both existential and economic.
Reflecting on Damian's influence on the later orders, she notes the theological shift in the church when "the transcendent, resurrectional god of the early Middle Ages was gradually replaced with an immanent incarnational god" (146). Ranft cites the fist woman theologian of work, Hildegard of Bingen, who viewed work as the source of humanity's sense of agency over the capriciousness of nature made possible by the Incarnation. The utility of work was the empowerment it affords the worker to reform the goodness of creation through one's labor. With the emergence of the mendicant orders, both the Franciscans and the Dominicans developed an explicit theology of work. For Dominicans, preaching was the form of working in the world and salvation of the world rested on that work. While theology of work of St. Francis is more complex, Ranft says Francis' obligation to bear witness by going into the world defined his legacy of work as the imitation of Christ and the witness to others, which is work's reward.
Prof Ranft's study on a Christian theology of work brings us back to its monastic origins and the influence of Peter Damian and forward to its influence on the church in the modern world. The inherent dignity of the worker expressed in Rerum novarum (1891), the encyclical of Pope Leo XIII, lays the cornerstone for the modern social justice teachings of the church and in particular, worker justice. Nearly one hundred years later, Laborens exercens (1981) of Pope John Paul II, brings forth a modern theology of work. He affirms the dignity of work for helping reach the fullness of our humanity. We can hear the echoes of Damian's theology of work in the words of John Paul II, " Work is a good thing for man–a good thing for his humanity–because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as human being and indeed in a sense becomes "more of a human being" (3).
The Theology of Work:Peter Damian and the Medieval Religious Renewal Movement
by Patricia Ranft
Palgrave Macmillan, 2006
« Rerum Novarum, 1891
Email (will not be published) (* required)
http://www.workandhumanflourishing.com/


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Will 'Lost' be Spoiled Again?
It was an artist's nightmare. In the weeks running up to the premiere of the Lost season 3 finale, a shady info-thief by the name of Lostfan108 leaked a complete synopsis of the pivotal episode, shocking conclusion and all, to the internet. The site where the synopsis initially appeared, AintItCoolNews, reacted slowly to censor the information, which appeared without a disclaimer.
Within hours, the culmination of a Herculean production and creative effort was being judged by thousands of fans on the basis of a few paragraphs of sloppy exposition. If an episode can be spoiled within a few weeks of release, imagine what is at stake this season as Lost attempts to keep as many as a dozen or more episodes under wraps as the six-month hiatus passes.
Most of the issues at play during the Lostfan108 leak were centered on conduct. Many non-Lost fans charged into public areas and posted, blurted, or otherwise spread the spoilers without disclaimer. This is not to say that Lost fans weren't, on occassion, guilty of the same indiscretions. The intensity of the anticipation surrounding what Lost's crew had dubbed "The Snake in the Mailbox" made the spoilers a forbidden fruit to some fans who had otherwise avoided the steady stream of spoilers.
When asked about the event at this years Comicon, Producer Carlton Cuse said they were really looking to the fan community to police the spoilers this year, particularly with the long gap between the beginning of production and the actual air date. Producer Damon Lindelof stated, hypothetically, that one could go online and find out what the first ten episodes were about if they wanted. Both men passed the issue back to the fans.
See also Will 'Lost' Make Monday the Best Night on TV?
In reality, as Harry Potter Fans know, the magnitude of the source material is no measure of protection against the spread of spoilers. It is not as if those who pathologically seek or spread this information are afraid of the popularity of their prey.
So Lost, like One Tree Hill, Smallville, Supernatural, and any other show, will be just as vulnerable – as always – to the spoiler hounds perhaps more so now that they have tasted finale blood, but it will be up to the responsible fans to limit or contain any damage this information will inflict on the viewing experience.
(Image Courtesy of ABC)


text:
A120 crash leaves driver fighting for their life after smashing into parked lorry
The road was shut for a few hours
Richard BrownSenior Audience Content Editor
08:18, 29 MAY 2019
The scene on the A120 this morning (Image: @SSgtDFerraro)
A driver is fighting for their life in hospital after leaving the road and smashing into a parked lorry.
The serious crash shut the A120 for around three hours earlier this morning (Wednesday May 29).
It occured at around 2.30am between the A133 for Hare Green and the junction for A12 at Colchester, when a black Citroen DS3 left the west-bound carriageway and hit a HGV parked up in a lay-by.
The carriageway re-opened again at around 5.30am, meaning most of the delays had cleared as drivers started their morning rush hour commute.
An Essex Police spokesman said: "We are appealing for information following a serious collision on the A120 near Great Bromley.
"A black Citroen DS3 left the Colchester-bound carriageway and was in collision with an HGV parked in a lay-by.
Romford stabbing: Two men stabbed and three injured in attack near A12
"The driver of the Citroen has been taken to hospital with life-threatening injuries.
"We need to speak to anyone who saw the Citroen and how it was being driven prior to the collision or has dash cam footage of it.
Join this Facebook group for the latest on Essex's roads
Join the Essex Traffic and Travel group for the latest on the roads, airways and train lines.
The group provides information to its members on the latest traffic and travel updates from across the region - from the A12 to the Dartford Crossing to Greater Anglia train updates.
Please feel free to comment with any updates you have, as well as invite your friends.
Prefer Twitter?
Get traffic updates in your Twitter feed by following @EssexTraffic here.
"If you have any information please call us on 101 quoting incident 1320 of May 28 or Crimestoppers anonymously on 0800 555 111."


Your daily guide to community and cultural activities across the Emirates for December 16, 2016, including performances, festivals, art exhibitions, film screenings, health and fitness events, talks, classes, workshops and family fun.
Visit Al Maryah Island for the Winter Wonderland, featuring cosy cottages hosting activities including bauble-decorating, cracker-making and gingerbread-house-decorating. Plus there's a skating rink and snow park, and live performances of Arctic Cirque, Alice in Wonderland and The Snowman.
Head to upMarket, a pop-up boutique that showcases a range of locally made and handcrafted products, including beach kaftans, clutches, swimwear, beach bags and homewares, and find great gift ideas for friends and family.
Catch a screening of Rogue One: A Star Wars Story, a stand-alone story set before the events of the original Star Wars: Episode IV – A New Hope. The Rebel Alliance recruits Jyn (Felicity Jones) to join a team planning to steal the design plans for the Galactic Empire's new weapon, the Death Star. Sci-fi adventure, also starring Diego Luna, Alan Tudyk, Donnie Yen, Wen Jiang, Ben Mendelsohn, Forest Whitaker, Riz Ahmed, Mads Mikkelsen and Jimmy Smits.
Head to Yas Mall for Festive Fantasia, a winter-themed event, at the heart of Town Square. Enjoy brightly coloured lights, a snow-fight zone and a daily line-up of live entertainment featuring acrobatic performances. Take a journey through a wonderland with the Toymaker as he discovers the Sugar Plum Fairy, tap-dancing penguins and jack-in-the-box acrobats, ending with a snowstorm finale.
Visit Alserkal Avenue for Area 01, a community-focused event that combines the Urban Market with the acoustic and electric sounds of the Music on the Avenue, with an emphasis on local talent and businesses. Enjoy yoga, music, design, crafts and food from 50 vendors and food trucks.
See Sami Yusuf live in concert at Dubai Opera for one night only and experience the world premiere of his new composition, Glorification, featuring lyrics from the poetry of Sheikh Mohammed bin Rashid, Vice President of the UAE and Ruler of Dubai, as well as songs inspired by traditional music of the East and West, including new songs and greatest hits.
Take part in DXB Carols in the Desert. Enjoy a family-friendly celebration of festive music outdoors, with a campfire, hot chocolate and coffee, and song sheets to help you sing along. Bring warm clothes, food and drink, and a tent if you choose to stay overnight.
Register now to purchase tickets for the Justin Bieber concert in May in Dubai. The Canadian pop star returns to the UAE with his Purpose World Tour. Hits include Baby, Boyfriend, As Long as You Love Me and One Time.
Attend a two-day cultural gala on Flag Island. Today's events include a drums and vocals workshop, Music, Ritual & Fun, by Iza Kowalewska (pictured) and Ryszard Bazarnik, followed by a concert by Kowalewska at 8pm. Tomorrow, attend an artistic workshop by Portuguese composer Carlos Guedes, focusing on building instruments out of recycled materials.


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Home / Culture and Society / Arts / Theater Review (NYC): 'Pity in History' by Howard Barker
The debut stage production of a 1985 BBC teleplay questions whether the two warring sides of human nature can ever be reconciled. The answer it suggests doesn't bode well. Yet as a polished, powerful, challenging piece of art itself, it offers a silver lining of hope too.
Theater Review (NYC): 'Pity in History' by Howard Barker
Jon Sobel July 24, 2017 Comments Off on Theater Review (NYC): 'Pity in History' by Howard Barker 193 Views
Thought-provoking and well-acted, if confusing at times, this debut stage production of the 1985 BBC teleplay Pity in History hits hard. Howard Barker's symbolist account of an attack on a cathedral's iconography and artworks in the time of Oliver Cromwell has been rather unconvincingly repositioned into the present day, but it still hits home with a strong multipart message about the nature and importance of art, the significance of honest work, and the frightening sectarianism at our core.
A mortally wounded cook named Murgatroyd (a spitfire performance by Jonathan Tindle), his invective as hot as his oven, refuses for the longest time to die, and what lies beyond appears not at all promising. A troop of soldiers march in and out shouting jingoistic slogans asserting their side's absolute righteousness. And Venables, a royalist war widow played in stately fashion by Kathleen Wise, directs an artist-mason in memorializing her husband in stonework that cannot survive the hammer-wielding, idol-smashing troops led by the relentless Factor (Jay Dunn).
Jay Dunn (Factor), Steven Dykes (Gaukroger), Jonathan Tindle (Murgatroyd) in 'Pity in History' from the Potomac Theatre Project, photo by Stan Barouh
In Steven Dykes's magnetically compelling portrayal, Gaukroger the mason is at once a bossy, money-hungry blowhard and the humane soft center of the hard and bloody nut in which he and his apprentice, Pool (a sensitive performance by Matt Ball), find themselves. Seeing the seeming hopelessness of a life of honest art and commerce, Pool quits to join the revolutionary army, but finds he can't fit in with its rigid intolerance. Returning in funny fashion to the cathedral where the artisans' labors are falling down around the lingering Gaukroger, he embodies Venables's aphorism – and Barker's message – that "We have to have art or we don't know who we are."
The play questions whether the two warring sides of human nature can ever be reconciled. The answer it suggests doesn't bode well. Yet as a polished, powerful, challenging piece of art itself, it offers a silver lining of hope too, as fit – and urgent – for our wretched new millennium as it was for the blood-soaked century from which it arose.
Pity in History runs in repertory with Tom Stoppard's Arcadia through Aug. 6. For schedule and tickets visit the Potomac Theatre Project online or call 1-866-811-4111.
Tags Howard Barker Oliver Cromwell Pity in History Potomac Theatre Project theatre
About Jon Sobel
Jon Sobel is a Publisher and Executive Editor of Blogcritics as well as lead editor of the Culture & Society section. As a writer he contributes most often to Culture, where he reviews NYC theater; he also covers interesting music releases.Through Oren Hope Marketing and Copywriting at http://www.orenhope.com/ you can hire him to write or edit whatever marketing or journalistic materials your heart desires.Jon also writes the blog Park Odyssey at http://parkodyssey.blogspot.com/ where he visits every park in New York City. And by night he's a part-time working musician: lead singer, songwriter, and bass player for Whisperado, a member of other bands as well, and a sideman.
FEEcon 2019: Making a Career Out of Video
FEEcon 2019: How Does Paris Get Fed?
Theater Review (NYC): 'Madame Lynch'
Though colorful and energetic, this collage-like look at Eliza Lynch, the real-life "Queen of Paraguay," falls mostly flat.


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Twigmore Hall (eller Twigmoor Hall) är en herrgård som ligger i Holme i North Lincolnshire, Yorkshire i England. Twigmore Hall är känt för att ha varit krutkonspiratören John Wrights hem under slutet av 1500-talet och början av 1600-talet. Fader John Gerard noterade att Twigmore Hall var en plats dit präster ofta kom för att ge Wright andlig tröst och sig själva kroppslig hjälp, även om de engelska myndigheterna beskrev platsen med de något mindre smickrande orden "en papistisk högskola för förrädare." Under påsken 1604 höll jesuiten Henry Garnet en mässa vid denna herrgård.

Referenser

Noter

Tryckta källor

Engelska originalcitat

Herrgårdar i England
Byggnader i Yorkshire

redpajama_set_name: RedPajamaWikipedia


Equipped with state of the art features, Kubota's R30 series range offers outstanding visibility, powerful performance and increased productivity. With quick couplers and auxiliary hydraulics, Kubota's R30 series wheel loaders can operate a wide variety of attachments. Compact in design, the R30 series features fully articulated steering for easy navigation in tight spaces. With an oscillating body and long wheel base, the R30 series offers superior stability and strong traction on tough terrain. The Kubota R30 series offers true versatility for any job.
Our wheel loaders are most often operated in heavy terrain and we include the features for top performance. Articulation allows the rear tires to follow the same track path as the front tires for greater maneuverability and control of the loader. Rear frame oscillation is intentionally chosen over rear axle oscillation for superior workability in uneven ground conditions.
You'll get more work done in less time with the R30's multifunction operating lever. All major loader functions—Speed Up/Down, Forward / Reverse, Neutral, Differential Lock, and Auxiliary Hydraulics — are on a single lever that is easy to operate with just one hand. The 5-step Speed Up/Down buttons lets you quickly change speeds and work at the optimum speed for the task at hand.
100% On-Demand, Front and Rear Kubota's 4-wheel drive lets you outmuscle challenging terrain, such as mud, sand, and snow. When loose or soft terrain causes the wheels to lose grip, depress the conveniently located differential lock switch to restore traction.
Quickly and conveniently exchange attachments to satisfy the needs of most any job. Choose between hydraulic skid steer style or hook and pin style (shown) couplers to speed you on your way. Control plumbing is standard on all models.
Save time and money exchanging attachments without leaving the seat. The attachment unlock switch safely speeds your way through attachment exchanges with the flick of a switch and the push of a lever.
All major loader functions are on a single lever that is easy to operate with just one hand. The 5-step speed control switch let you quickly change speeds and work at the optimum speed for the task.
Forged and attached at the Kubota factory, both the Roll-Over Protective Structure (ROPS) and Falling Object Protective Structure (FOPS) meet the applicable ISO, SAE and OSHA standards.
Your job is tough enough-your cab environment shouldn't be. We focused our efforts on creating a cab that maintains your peak performance all day long. The result? A factory cab that offers a clear field of view, a fully adjustable suspension seat, air conditioning and heat, low sound, minimal vibration, and more.
R430 with an MSRP of $66,750.95 financed at 0% APR equals $825 per month for 60 Months $17,250.95 down payment required.


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Guess What Special Operations Unit CBS's New Military TV Show Focuses On?
There's a new televised military drama coming out this fall, and surprise, surprise, it centers around a bunch of Navy...
By James Clark | Published Jul 13, 2017 3:46 PM
There's a new televised military drama coming out this fall, and surprise, surprise, it centers around a bunch of Navy SEALs.
Called Seal Team, the upcoming series from CBS stars David Boreanaz of Bones and Buffy the Vampire Slayer fame, and it follows "the professional and personal lives of the most elite unit of Navy SEALs as they train, plan and execute the most dangerous, high stakes missions our country can ask of them," according to a statement from CBS.
https://www.youtube.com/watch?v=wKMPAOGIA7I
The first look, which dropped in May, hits all the typical pressure points of military life — grueling deployment tempos, marriage and family strain, combat-related stress, etc — doubly true among elite warriors like SEALs… and Army Rangers, Green Berets, MARSOC Marines, Air Force PJs, and whatever other special operators TV executives forget when they're fixating on SEALs.
Related: New War Drama Focuses On America's Elite: SEAL Team Six
The series, similar to History Channel's SIX, focuses on an elite team within the elite SEALs. But CBS' SEAL-heavy spec-ops series is different, in that its producers didn't consult the Department of Defense, Task & Purpose previously reported. It's one of several military-operator dramas hitting networks this fall that haven't worked with the Pentagon's TV team.
But going at it alone doesn't mean it won't work out — after all, plenty of books on military bravado and derring-do have been published without official approval, and they're usually well-received, kinda. Guess we'll find out when it premieres Sept. 27.
WATCH NEXT:
ANGLICO
Army Ranger
Watch a former Army Ranger go to lifestyle bootcamp on the latest season of 'Queer Eye'
"I've gotta learn to love myself."
10 gifts for that service member who won't shut up about being from Texas
If you're wondering how you'll know if they're from Texas: They'll tell you.
10 books for Marines who want to learn how to read good
Think of it as a supplement to the Commandant's Professional Reading list, only Marines may actually want to read these items.


Its average yearly discharge (volume of water which passes through a section of the river per unit of time) is 109 m3/s (3,800 cu ft/s) at Gournay-sur-Marne in the Seine-Saint-Denis department.
The source of the Marne river is in the Langres Plateau, in the commune of Balesmes-sur-Marne, at an altitude of about 420 m (1,378 ft), in the Haute-Marne department. It flows generally to the north then turns to the west between Saint-Dizier and Châlons-en-Champagne.
Marne (river) Facts for Kids. Kiddle Encyclopedia.


text:
Double Treat- Erotic Fan Fic for Double Threat
Tom detailed his revenge plot against Panera bread. They had screwed up his sandwich for the last time and they'd pay.
Brett cleared his throat nervously and interrupted. "Guys, Reddit bought out Patreon. They erased all donor info and funds."
Tom sat up, a light in his eyes. "Did it happen to everyone- even the Hamburger Men?" Brett replied, "The Doughboys were paid out yesterday- in ten thousand dollars of fast food hamburgers." Julie shook her head and pressed on. "We need money to make the show. What's our next move?"
Brett said quietly, "We were asked about an OnlyFans."
Tom and Julie blanched and clutched their pearls. Tom wasn't wearing pearls, so he clutched where they would be. Julie didn't know why she'd worn pearls today, but now she was glad that she had. Brett continued, "Not you. I've reached out to people we've mentioned on the show." Tom waved his arms like he was trying to clear the room of flies. Agitated, he yelled "Sir, this is an ARBY'S." Julie sprang up. "Brett, that's his safeword. This conversation is over. Leave us out of it."
Brett sent out an invitation to a night shoot. He was nervous, but curious.
The first arrival was a gangly white boy with glasses like the Tootsie Roll owl. "I'm Potok Philippe, like the luxurious watch, but I'm luxurious to watch."
Brett ushered him into the studio, a small room with tarps, some mood lighting, some rubs and glazes, and a couple bowls of dry cereal. The Canadian rapper settled in.
Next, Jiminy Glick stood on the stoop, red-faced, wiping his glasses. "I'm so excited to be here, with the YOUNG PEOPLE, the MOVERS AND SHAKERS. Your invite made me positively RANDY."
Potok looked up, concerned, and asked Brett, "Hey, are there chicks coming?"
"I think so. Please, have some cereal while you wait. It's low-carb." Brett relaxed when he heard voices outside in a higher timbre. Opening the door, he found the Hamburglar, Birdie the Early Bird, and the Fry Girls from McDonald's. He let the girls in, but stopped the Hamburglar. "Too many dudes, man. I'm sorry." "Robble robble", said the masked criminal, turning away sadly.
Brett stopped Birdie in the hallway to ask, "are you old enough to be here?"
"I hatched in 1986. I'm a big bird now." He pointed at the Fry Girls. "What about them? They don't speak English, are they ok?" Birdie laughed, "Do you smell that?" The smell of hot tallow had started to permeate the hallway. "That's how they give consent."
The Party Begins
Glick looked up and clapped his hands. "I'm so delighted and absolutely aroused!" He opened his arms to the trio of Fry Girls, who ran to him. Soon they were a blur of yellow, red, and blue, with flashes of pink flesh exposed.
Potok purred to Birdie, "I'll take you out for a fancy dinner." "How about breakfast instead?" she chirped. He laid her down, gently removing her scarf and goggles. Before her head hit the poured concrete floor, she felt a firm pillow sliding beneath it. She looked to see the My Pillow Guy blushing, fingering a crucifix with his free hand. "Jesus watches over me, but I watch over you," he whispered, backing into the dark recesses of the room.
Next were Dave Grohl and Jimmy Fallon. Neither could believe how great it was. "Hey, it's the Fry Girls, awesome!" Dave enthused. "I've always crushed on them!" Two of them broke away from the sweaty Glick and stroked the Foo Fighter through his dark rinse denim.
The Final Guest
Then, Brett wheeled in a giant plant, marked AUDREY 2. She was six feet tall, beautiful, covered in tendrils. Jimmy Fallon gazed at her as her vines found his fly zipper, and then the erogenous zones of everyone in the room. She brought each participant to the most intense climax they had ever experienced, simultaneously. Silently, the Onlyfans counter hit a new record.
The next day, Brett hosed down the room for the Godcast and counted out the money. "Puppets," moaned Tom at the news. "Why did it have to be puppets?"
What's Good In The Good Place?
Q: What's Good?
Well, hey, to determine what's good, we first have to define it, right?
Moral Good
Good can mean morally good: that is, what a society decides is moral. Right now, in this moment – on a Tuesday in March- it is good to sit inside by yourself. It is bad to go outside in large groups. Usually, the opposite is true. It's good to help others and bad to hoard toilet paper.
We think that being a good person is to be of service to others. To do what is moral, which we pretend is a constant and not something we made up.
500 years ago, it was good to follow church doctrine and bad to question it, as Martin Luther found out. It was also good to give virgin brides away to strange monarchs, but which someone would probably ask about today.
1000 years ago, it was good to burn heretics at the stake, and it was good to be strong. The whole world was amassing armies and conquering land. China invented paper printed money, which is what power is based on now.
A second meaning of good is the aesthetic meaning. This can either mean something that you personally enjoy, or something of superior quality. The first meaning is subjective. The second is a societal construct, but we confuse them with each other, and with the moral meaning of good.
To say that something is aesthetically good is to say that based on my background, life experiences, and context, I value it. My peers, who might have similar background and life experiences, may also value it, which makes me value it more.
The Last Man On Earth and The Good Place
In The Last Man On Earth and in the Good Place, characters value objects that nobody else appreciates. Phil's hoard of art in his mansion, or Eleanor's excitement over a bedpan from a wrestling match: they have to explain to the people around them what makes these things good. That means they're not.
The second meaning of aesthetically good is that something is well-made, as in: is the new Avengers movie any good? Well, does it have a bunch of characters in shiny outfits and a scary CGI monster? Is Robert Downey Jr. snarky in it? Does Thor not understand something about Earth despite and we all laugh at him, even though he's handsome? Do the Avengers get mad at each other but then they fight the CGI monster and they're friends in the end? Is there a rock song in it that was expensive to get, but which is played a little too loudly during a very exciting scene? Well, then, that's what we expect, and it's good.
When you say an Avengers movie is bad- what were your expectations? Did you hope that a character would arrive at a universal truth about human suffering, and that the actor portraying that character would get an important award? That's not the yardstick we measure Avengers movies by.
In performance, to be good is to conform to the current fashion. A hundred years ago, a good singer would sing in a high, reedy voice, and now we like a wide tone and someone who does a lot of vocal switches, which we used to call yodeling.
Good acting in Shakespeare's time was planting your feet at shoulder width and yelling your lines as loudly as you could.
Sometimes we get confused about the two meanings of "good" in art. This is idea that because you did not personally enjoy something, it's not good- but in the surfer relativism of The Big Lebowski, that's just, like, your opinion, man. Your thoughts on a thing does not really affect its value. If people ever really understand that, Twitter will wither and die.
What's Good In Fine Art?
Most art needs context of some sort to be judged- Jackson Pollock paintings are considered good because they were the first really well-known abstract paintings, and because he died only a few years after his best work was made. The value of the paintings his widow was selling to MOMA shot up because, as she pointed out, there wouldn't be any more, and that sale created the market for modern art in America, and his peers got rich.
If we showed the paintings to an alien or a Maori tribesman, they probably would not consider them good, because they don't look like anything in particular, but sort of look like lots of things, and why are you putting colors on a fabric square anyway?
The last episode of the Good Place finds every character trying to achieve their definition of good: Tahani believes that being able to do everything beautifully is good. Chidi thinks understanding everything is good. Eleanor determines that being good is helping others.
Jason achieves his definition of good the earliest, as he gets the perfect score in Madden, but reaches yet another level of perfection years later, through achieving inner peace and oneness with nature.
I'm a middle-class white woman raised in the South with religion and MTV, so things I think are good are:
The musty smell of clothing in vintage shops, and the smell of old bookshops.
The moment in a song where the drums syncopate with the guitar, and it sounds like a little machine.
Black clothing and shiny things, because my visual aesthetic was made by 80's postpunk music videos.
Cookies n' cream milkshakes.
Petting a dog who has just dried off from a bath and he's very soft, that's good. He's still unhappy that he got the bath, but being petted afterwards makes it worth the bath, sort of.
They're not universal, except maybe the dog one, but to me, they're good.
Jordan, Jesse, Go!
I'm always glad to pop in on my two favorite dorks and talk about draculas, Bad Venom, Godzilla, and Halloween! Listen here!
Nobody Listens to Paula Poundstone: The Podcast!
New best friends Paula Poundstone and Adam Felber! #nobodylistenstopaulapoundstone
A post shared by Virginia Jones (@badinia) on Aug 21, 2018 at 9:20pm PDT
I've been a fan of Paula Poundstone forever, and it was an honor to be on her podcast. Did I get to finish a story, or really a thought? No, I didn't. But it was a ton of fun and amazing to be in the room while Paula does her podcast. Listen here!
Bold Adventure In The Dork Forest!
I got to do an episode of the incredible Dork Forest Podcast with Jackie Kashian, whom I inundate with Labyrinth trivia. We also try to help her figure out the difference between David Bowie and Billy Idol. Jackie is a legend and I love her, I love Labyrinth, and I love all of you.
Check it out: https://itunes.apple.com/us/podcast/the-dork-forest/id210939624?mt=2&i=1000402149479
Put Your Hands Together!
I had a great time on the legendary Put Your Hands Together show with Cam Esposito and Rhea Butcher, here's the link for the podcast download and you can pretend you were there!
Sorry About Your Dad, by Amy Miller
Reblog from sorryaboutyourdad.tumblr.com
Sorry About Your Dad Episode 8: Virginia Jones
"He went out just as he would have wanted. In the parking lot of a casual eatery."
Comedian Virginia Jones and I have some things in common. We've both been found trying to elbow our respective ways to the top of the Portland comedy heap, and we both had largely adult-free childhoods. Yes, there WERE adults, somewhere. Just not at home. I thought I had known the extent of wild adolescent transgressions but then I talked to Virginia and who knew you could huff the freon in your air conditioner? I mean I guess you can huff a lot of things. My family is pretty chubby so maybe nobody was willing to give up that cool cool air during the summer. Just kidding, we never had air conditioning, you dummy!
"Raised" in Texas, she vows never to go back, while her dad stayed Texas loyal until his death last year.
In addition to her dad, we discuss how having good parents can ruin a person, why Russell Brand loves fat women but won't date them, and what's worse – a baby or AIDS?
And if you don't make it to the end, just fast forward because HER LAUGH AT THE END! What a laugh! She's the best.
Subscribe in iTunes here.
Follow Virginia on Twitter @badiniadones and read her blog / see her live!
P.S. Amy changed up podcasts to "Who's Your God?" because after recording her fifth podcast with another comic crying about their dead dad, she asked herself: What is this for?
How old am I? I've seen Pippin.


text:
Home . Race Information
The Chicago Yacht Club Race to Mackinac is the longest annual fresh water race in the world. "The Mac" starts at the Chicago Lighthouse, just off Navy Pier and ends after a 333-mile dash to Mackinac Island. More than 350 boats leave Chicago every July for the race which has become a bucket-list event for America's Cup winners, Transpac and Volvo Ocean sailors. More than 2,700 people attend the race annually and in 2016, participants traveled to Chicago from 621 different cities, 38 states and 12 countries.
Although the Mac remains an amateur event, the race has a proven track record of attracting some of the finest sailing talent in the sport. Record-holders include the renowned late sailor Roy Disney with his monohull Pyewacket at 23 hours, 30 minutes and 34 seconds in 2002, and the late famous adventurer Steve Fossett on Stars and Stripes, which set the multihull record of 18 hours, 50 minutes and 32 seconds in 1998.


Live the Freixenet life at Hotel Continental in Barcelona. Christmas in Spain isn't Christmas without the famous Freixenet Christmas advert. For some, the advert has become as much a part of the Christmas traditions as the tree and the nativity scenes. More than 40 years of famous faces, the golden 'burbujitas', and one of the world's best selling cavas has a special Hotel Continental connection for Christmas 2018. Previous guests may have spotted our hotel cameo, but for those that didn't and for those who don't know what all the Freixenet fuss is about, here's a little of the history.
The century long wine making heritage of Freixenet began with a marriage proposal. When Dolores and Pedro married in 1911, their mutual love for wine and creative inspiration saw the birth of what many view as the quintessential Cava. It was Dolores and Pedro who started the tradition of golden bubbles, but it was the creative genius of their son Jose that saw the arrival of the brand's synonymous black frosted bottle and their famous Christmas advert. Now in 2019, the fifth generation of the family continues the company's traditions including the eagerly anticipated Christmas commercial.
Since Liza Minnelli first performed Cabaret for the 1977 debut advert, many in Spain have fallen in love with the celebration and glamour of the Freixenet Christmas advert. Most years feature famous faces, whether it's Gene Kelly singin' in the rain or Pierce Brosnan wooing Nieves Alvarez, Antonio Banderas out to sea with Sharon Stone or Paul Newman, Cindy Crawford or Shakira; Freixenet have had the biggest names on the planet raising a glass of their famous bubbles. In fact, the bubbles are so integral to the advert that they are often brought to life with dancing women in golden costumes who earned the nickname 'burbujitas'.
2018's celebrity cameo that we took the most note of was Hotel Continental's glamorous Luis XV lounge with it's elegant stucco work, gilded ceilings and decorations, Versailles inspiration and its delicate chandeliers. The lounge's golden hues and the hotel's unique Barcelona heritage acted as the perfect setting for the culmination of a day of celebrations in Catalunya.
Hotel Continental's heritage dates to the mid 1800's, and throughout the property there are original fittings and furnishings including crystal glasses and marble fireplaces that give guests a sense of the glamour that has been a way of life for the property. What sets the Hotel Continental apart as heritage hotel is not just the guestbook of famous historical visitors, or even the exceptional location on the Ramblas, but is the refreshing affordability that allows even more Barcelona visitors to experience this property.
For visitors wanting to experience the legendary Hotel Continental hospitality and a little of the Freixenet life, book a stay in one of the suites that connect to the Louis XV lounge. The Suite Versailles is a light filled room with large Cartier-glass windows and classic Baroque styling that made it the obvious choice for one of Spain's most famous TV adverts.


text:
module Puma
  # The methods that are available for use inside the config file.
  # These same methods are used in Puma cli and the rack handler
  # internally.
  #
  # Used manually (via CLI class):
  #
  #   config = Configuration.new({}) do |user_config|
  #     user_config.port 3001
  #   end
  #   config.load
  #
  #   puts config.options[:binds]
  #   "tcp://127.0.0.1:3001"
  #
  # Used to load file:
  #
  #   $ cat puma_config.rb
  #     port 3002
  #
  #   config = Configuration.new(config_file: "puma_config.rb")
  #   config.load
  #
  #   puts config.options[:binds]
  #   # => "tcp://127.0.0.1:3002"
  #
  # Detailed docs can be found in `examples/config.rb`
  class DSL
    include ConfigDefault

    def initialize(options, config)
      @config  = config
      @options = options

      @plugins = []
    end

    def _load_from(path)
      if path
        @path = path
        instance_eval(File.read(path), path, 1)
      end
    ensure
      _offer_plugins
    end

    def _offer_plugins
      @plugins.each do |o|
        if o.respond_to? :config
          @options.shift
          o.config self
        end
      end

      @plugins.clear
    end

    def inject(&blk)
      instance_eval(&blk)
    end

    def get(key,default=nil)
      @options[key.to_sym] || default
    end

    # Load the named plugin for use by this configuration
    #
    def plugin(name)
      @plugins << @config.load_plugin(name)
    end

    # Use +obj+ or +block+ as the Rack app. This allows a config file to
    # be the app itself.
    #
    def app(obj=nil, &block)
      obj ||= block

      raise "Provide either a #call'able or a block" unless obj

      @options[:app] = obj
    end

    # Start the Puma control rack app on +url+. This app can be communicated
    # with to control the main server.
    #
    def activate_control_app(url="auto", opts={})
      if url == "auto"
        path = Configuration.temp_path
        @options[:control_url] = "unix://#{path}"
        @options[:control_url_temp] = path
      else
        @options[:control_url] = url
      end

      if opts[:no_token]
        auth_token = :none
      else
        auth_token = opts[:auth_token]
        auth_token ||= Configuration.random_token
      end

      @options[:control_auth_token] = auth_token
      @options[:control_url_umask] = opts[:umask] if opts[:umask]
    end

    # Load additional configuration from a file
    # Files get loaded later via Configuration#load
    def load(file)
      @options[:config_files] ||= []
      @options[:config_files] << file
    end

    # Bind the server to +url+. tcp:// and unix:// are the only accepted
    # protocols.
    #
    def bind(url)
      @options[:binds] ||= []
      @options[:binds] << url
    end

    # Define the TCP port to bind to. Use +bind+ for more advanced options.
    #
    def port(port, host=nil)
      host ||= Configuration::DefaultTCPHost
      bind "tcp://#{host}:#{port}"
    end

    # Define how long persistent connections can be idle before puma closes
    # them
    #
    def persistent_timeout(seconds)
      @options[:persistent_timeout] = seconds
    end

    # Define how long the tcp socket stays open, if no data has been received
    #
    def first_data_timeout(seconds)
      @options[:first_data_timeout] = seconds
    end

    # Work around leaky apps that leave garbage in Thread locals
    # across requests
    #
    def clean_thread_locals(which=true)
      @options[:clean_thread_locals] = which
    end

    # Daemonize the server into the background. Highly suggest that
    # this be combined with +pidfile+ and +stdout_redirect+.
    def daemonize(which=true)
      @options[:daemon] = which
    end

    # When shutting down, drain the accept socket of pending
    # connections and proces them. This loops over the accept
    # socket until there are no more read events and then stops
    # looking and waits for the requests to finish.
    def drain_on_shutdown(which=true)
      @options[:drain_on_shutdown] = which
    end

    # Set the environment in which the Rack's app will run.
    def environment(environment)
      @options[:environment] = environment
    end

    # How long to wait for threads to stop when shutting them
    # down. Defaults to :forever. Specifying :immediately will cause
    # Puma to kill the threads immediately.  Otherwise the value
    # is the number of seconds to wait.
    #
    # Puma always waits a few seconds after killing a thread for it to try
    # to finish up it's work, even in :immediately mode.
    def force_shutdown_after(val=:forever)
      i = case val
          when :forever
            -1
          when :immediately
            0
          else
            Integer(val)
          end

      @options[:force_shutdown_after] = i
    end

    # Code to run before doing a restart. This code should
    # close logfiles, database connections, etc.
    #
    # This can be called multiple times to add code each time.
    #
    def on_restart(&block)
      @options[:on_restart] ||= []
      @options[:on_restart] << block
    end

    # Command to use to restart puma. This should be just how to
    # load puma itself (ie. 'ruby -Ilib bin/puma'), not the arguments
    # to puma, as those are the same as the original process.
    #
    def restart_command(cmd)
      @options[:restart_cmd] = cmd.to_s
    end

    # Store the pid of the server in the file at +path+.
    def pidfile(path)
      @options[:pidfile] = path.to_s
    end

    # Disable request logging.
    #
    def quiet(which=true)
      @options[:log_requests] = !which
    end

    # Enable request logging
    #
    def log_requests(which=true)
      @options[:log_requests] = which
    end

    # Show debugging info
    #
    def debug
      @options[:debug] = true
    end

    # Load +path+ as a rackup file.
    #
    def rackup(path)
      @options[:rackup] = path.to_s
    end

    # Run Puma in TCP mode
    #
    def tcp_mode!
      @options[:mode] = :tcp
    end

    # Redirect STDOUT and STDERR to files specified.
    def stdout_redirect(stdout=nil, stderr=nil, append=false)
      @options[:redirect_stdout] = stdout
      @options[:redirect_stderr] = stderr
      @options[:redirect_append] = append
    end

    # Configure +min+ to be the minimum number of threads to use to answer
    # requests and +max+ the maximum.
    #
    def threads(min, max)
      min = Integer(min)
      max = Integer(max)
      if min > max
        raise "The minimum (#{min}) number of threads must be less than or equal to the max (#{max})"
      end

      if max < 1
        raise "The maximum number of threads (#{max}) must be greater than 0"
      end

      @options[:min_threads] = min
      @options[:max_threads] = max
    end

    def ssl_bind(host, port, opts)
      verify = opts.fetch(:verify_mode, 'none')

      if defined?(JRUBY_VERSION)
        keystore_additions = "keystore=#{opts[:keystore]}&keystore-pass=#{opts[:keystore_pass]}"
        bind "ssl://#{host}:#{port}?cert=#{opts[:cert]}&key=#{opts[:key]}&#{keystore_additions}&verify_mode=#{verify}"
      else
        bind "ssl://#{host}:#{port}?cert=#{opts[:cert]}&key=#{opts[:key]}&verify_mode=#{verify}"
      end
    end

    # Use +path+ as the file to store the server info state. This is
    # used by pumactl to query and control the server.
    #
    def state_path(path)
      @options[:state] = path.to_s
    end

    # *Cluster mode only* How many worker processes to run.
    #
    def workers(count)
      @options[:workers] = count.to_i
    end

    # *Cluster mode only* Code to run immediately before master process
    # forks workers (once on boot). These hooks can block if necessary
    # to wait for background operations unknown to puma to finish before
    # the process terminates.
    # This can be used to close any connections to remote servers (database, redis, ...)
    # that were opened when preloading the code
    #
    # This can be called multiple times to add hooks.
    #
    def before_fork(&block)
      @options[:before_fork] ||= []
      @options[:before_fork] << block
    end

    # *Cluster mode only* Code to run in a worker when it boots to setup
    # the process before booting the app.
    #
    # This can be called multiple times to add hooks.
    #
    def on_worker_boot(&block)
      @options[:before_worker_boot] ||= []
      @options[:before_worker_boot] << block
    end

    # *Cluster mode only* Code to run immediately before a worker shuts
    # down (after it has finished processing HTTP requests). These hooks
    # can block if necessary to wait for background operations unknown
    # to puma to finish before the process terminates.
    #
    # This can be called multiple times to add hooks.
    #
    def on_worker_shutdown(&block)
      @options[:before_worker_shutdown] ||= []
      @options[:before_worker_shutdown] << block
    end

    # *Cluster mode only* Code to run in the master when it is
    # about to create the worker by forking itself.
    #
    # This can be called multiple times to add hooks.
    #
    def on_worker_fork(&block)
      @options[:before_worker_fork] ||= []
      @options[:before_worker_fork] << block
    end

    # *Cluster mode only* Code to run in the master after it starts
    # a worker.
    #
    # This can be called multiple times to add hooks.
    #
    def after_worker_fork(&block)
      @options[:after_worker_fork] ||= []
      @options[:after_worker_fork] = block
    end

    alias_method :after_worker_boot, :after_worker_fork

    # The directory to operate out of.
    def directory(dir)
      @options[:directory] = dir.to_s
    end

    # DEPRECATED: The directory to operate out of.
    def worker_directory(dir)
      $stderr.puts "worker_directory is deprecated. Please use `directory`"
      directory dir
    end

    # Run the app as a raw TCP app instead of an HTTP rack app
    def tcp_mode
      @options[:mode] = :tcp
    end

    # *Cluster mode only* Preload the application before starting
    # the workers and setting up the listen ports. This conflicts
    # with using the phased restart feature, you can't use both.
    #
    def preload_app!(answer=true)
      @options[:preload_app] = answer
    end

    # Use +obj+ or +block+ as the low level error handler. This allows a config file to
    # change the default error on the server.
    #
    def lowlevel_error_handler(obj=nil, &block)
      obj ||= block
      raise "Provide either a #call'able or a block" unless obj
      @options[:lowlevel_error_handler] = obj
    end

    # This option is used to allow your app and its gems to be
    # properly reloaded when not using preload.
    #
    # When set, if puma detects that it's been invoked in the
    # context of Bundler, it will cleanup the environment and
    # re-run itself outside the Bundler environment, but directly
    # using the files that Bundler has setup.
    #
    # This means that puma is now decoupled from your Bundler
    # context and when each worker loads, it will be loading a
    # new Bundler context and thus can float around as the release
    # dictates.
    def prune_bundler(answer=true)
      @options[:prune_bundler] = answer
    end

    # Additional text to display in process listing
    def tag(string)
      @options[:tag] = string.to_s
    end

    # *Cluster mode only* Set the timeout for workers in seconds
    # When set the master process will terminate any workers
    # that have not checked in within the given +timeout+.
    # This mitigates hung processes. Default value is 60 seconds.
    def worker_timeout(timeout)
      @options[:worker_timeout] = timeout
    end

    # *Cluster mode only* Set the timeout for workers to boot
    def worker_boot_timeout(timeout)
      @options[:worker_boot_timeout] = timeout
    end

    # *Cluster mode only* Set the timeout for worker shutdown
    def worker_shutdown_timeout(timeout)
      @options[:worker_shutdown_timeout] = timeout
    end

    # When set to true (the default), workers accept all requests
    # and queue them before passing them to the handlers.
    # When set to false, each worker process accepts exactly as
    # many requests as it is configured to simultaneously handle.
    #
    # Queueing requests generally improves performance. In some
    # cases, such as a single threaded application, it may be
    # better to ensure requests get balanced across workers.
    #
    # Note that setting this to false disables HTTP keepalive and
    # slow clients will occupy a handler thread while the request
    # is being sent. A reverse proxy, such as nginx, can handle
    # slow clients and queue requests before they reach puma.
    def queue_requests(answer=true)
      @options[:queue_requests] = answer
    end

    # When a shutdown is requested, the backtraces of all the
    # threads will be written to $stdout. This can help figure
    # out why shutdown is hanging.
    def shutdown_debug(val=true)
      @options[:shutdown_debug] = val
    end

    # Control how the remote address of the connection is set. This
    # is configurable because to calculate the true socket peer address
    # a kernel syscall is required which for very fast rack handlers
    # slows down the handling significantly.
    #
    # There are 4 possible values:
    #
    # * :socket (the default) - read the peername from the socket using the
    #           syscall. This is the normal behavior.
    # * :localhost - set the remote address to "127.0.0.1"
    # * header: http_header - set the remote address to the value of the
    #                          provided http header. For instance:
    #                          `set_remote_address header: "X-Real-IP"`.
    #                          Only the first word (as separated by spaces or comma)
    #                          is used, allowing headers such as X-Forwarded-For
    #                          to be used as well.
    # * Any string - this allows you to hardcode remote address to any value
    #                you wish. Because puma never uses this field anyway, it's
    #                format is entirely in your hands.
    def set_remote_address(val=:socket)
      case val
      when :socket
        @options[:remote_address] = val
      when :localhost
        @options[:remote_address] = :value
        @options[:remote_address_value] = "127.0.0.1".freeze
      when String
        @options[:remote_address] = :value
        @options[:remote_address_value] = val
      when Hash
        if hdr = val[:header]
          @options[:remote_address] = :header
          @options[:remote_address_header] = "HTTP_" + hdr.upcase.gsub("-", "_")
        else
          raise "Invalid value for set_remote_address - #{val.inspect}"
        end
      else
        raise "Invalid value for set_remote_address - #{val}"
      end
    end

  end
end

redpajama_set_name: RedPajamaGithub