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Wereldwijd wordt in allerlei culturen een spirituele of religieuze betekenis toegekend aan specifieke bomen of bossen. Wanneer het om groepen van meerdere bomen of bossen gaat, spreken we van heilige bossen. Deze komen van oudsher in de hele wereld voor. De wetenschap heeft zich lang beziggehouden met de classificering van de rollen die heilige bomen en bossen spelen in religie en spiritualiteit.

Bos en bomen als concretisering van beeld of idee
Bomen en bossen worden wereldwijd in verband gebracht met religieuze beelden en ideeën. Vaak dienen ze om deze ideeën een zichtbare en tastbare vorm te geven, zodat ze toegankelijk zijn en emoties oproepen.

Bos en bomen als (symbolische) focus van menselijk wereldbeeld

Hoofdrol in scheppingsverhalen
Bomen en bossen spelen vaak een belangrijke rol in scheppingsverhalen. Volgens het joodse en christelijke scheppingsverhaal is de geschiedenis van de mensheid begonnen bij een boom, doordat Eva en Adam van de 'Boom der kennis van goed en kwaad' in de hof van Eden aten. Ook volgens Afrikaanse volkeren in de Sahel heeft de boom een hoofdrol gespeeld in de schepping. De boom heeft het heelal voortgebracht en is het middelpunt van de wereld. Ze is de bron van het leven op aarde en moet met eerbied behandeld worden. Bomen bevatten de krachten van de eerste god, die zich via de bomen aan de mensen openbaart. De Hindoeïstische mythologie verbeeldt de Kalpavriksha als hemelse 'wensboom' die het grondplan van ons tijdperk (kalpa) omvat.

Middelpunt van de wereld
In veel religieuze tradities staat de boom symbool voor het middelpunt van de wereld. Zo wordt in de Koran gesproken over een olijfboom die in het centrum van de wereld staat. Het licht van Allah wordt met deze gezegende boom in verband gebracht. Bomen kunnen daarom volgens moslims niet vereerd worden, hoewel dat soms wel gebeurt. In Oezbekistan staat bijvoorbeeld een moerbeiboom die door soefi's vereerd wordt en dagelijks door veel pelgrims wordt bezocht.

Plaats van verlichting
De Bo- of Bodhiboom (Ficus religiosa) staat aan de oorsprong van het Boeddhisme. De Noord-Indiase Prins Siddhartha Gautama (4e eeuw v. Chr.) mediteerde in Bodh Gaya onder deze boom en bereikte er verlichting. De boom die nu nog in Bodh Gaya staat en vereerd wordt als Boom der Wijsheid, is een afstammeling van deze Bodhi-boom.

Nakomelingen van 'heilige' bomen worden soms ook als heilig beschouwd. Zo is een tak van de Bodhi-boom uit Bodh Gaya overgebracht naar Anuradhapura in Sri Lanka en daar in 249 vC geplant. Deze Jaya Sri Maha Bodhi is nu de oudste geplante boom ter wereld en wordt nog steeds door miljoenen Boeddhisten vereerd. Het planten van de boom is symbolisch voor het stichten van het Boeddhisme en de Boeddhistische cultuur in Sri Lanka.

Verbeelding van de wereldstructuur, verbinding hemel-aarde
Veel religies en culturen kennen een kosmische boom of levensboom, soms gecombineerd. De kosmische boom symboliseert de band tussen hemel en aarde, en kan daardoor bemiddelen tussen de goden en de mensen. Met zijn wortels heeft hij contact met de onderwereld en met zijn stam en opgaande takken staat hij in verbinding met de goden. Onder andere in de Mayamythologie staat hij daarmee gelijk aan de figuur van de koning, die ook als wereldboom wordt afgebeeld. Uit de Noord-Germaanse mythologie (o.a. de Edda) kennen we Yggdrasil, een es (Fraxinus excelsior) of venijnboom (Taxus baccata), als kosmische of levensboom. Hij verbeeldt het 3-lagig wereldbeeld van de Noord- Germanen: hemel, aarde en onderwereld. Een dergelijk 3-lagig wereldbeeld vinden we ook terug in de vroegere etagelinden in Duitsland en Brabant. Uit de Joodse mystiek kennen we de kabbalistische levensboom met de 10 manifestaties van God (sefirot), die het universum en de weg naar wijsheid symboliseren. De 'omgekeerde boom' (met de wortels in de lucht) is bekend van de Indiase Rig-Veda en de Bhagavad Gita. Dit wordt wel uitgelegd als een aanmoediging aan mystici om de wereld vanuit een ander perspectief te bekijken. Ook in de Afrikaanse mythologie komt de baobab (Adansonia spp.) als omgekeerde boom voor. Vooral in traditionele Afrikaanse religies verbindt de boom de mens niet alleen met het bovenwereldse, maar ook met de grond van zijn voorouders. De mens kan overleven doordat de boom hem de dingen toont die verborgen liggen achter wat zichtbaar is. Eenzelfde principe huist in de 'songlines' van Inheemse Australiërs: overgeleverde liederen over de routes van mythische wezens die aanwijzingen geven aan mensen om veilig door het landschap trekken.

De levensboom
De levensboom symboliseert het eeuwige leven. Bomen leven vaak langer dan mensen en vertonen een soms oneindig regeneratievermogen. In gematigde streken maken ze de seizoenswisselingen zichtbaar in lentebloesem, zomerwasdom, bladverlies in de herfst en afsterven in de winter, waarna ze in de lente weer uitbotten. Daarmee is de boom het symbool van de overwinning op de dood. In tropische streken reageren bomen op dezelfde manier op de afwisseling tussen droge en natte tijden. In de Mayacultuur loopt de jaarcyclus van de ceiba (Ceiba pentandra) synchroon met de loop van de planeten en de plantcyclus van de mais.

Symbolieke boomtuinen
Sommige West-Europese kloostertuinen en landgoederen herbergen bomencirkels van 11 of 12 eiken (Quercus spp.) of beuken (Fagus sylvatica). Dit zijn 'apostelgroepen'. De bomen stellen de Bijbelse apostelen voor, met of zonder Judas. Eén aparte boom, van een andere soort (vaak een linde), symboliseert Christus. Wie middenin de cirkel gaat staan, voelt naar zeggen een ongekend gevoel van geborgenheid. In andere kloostertuinen kunnen 7 vruchtbomen staan. Deze verwijzen naar de 7 gaven van de Heilige Geest: wijsheid, verstand, raad, sterkte, godsvrucht, wetenschap en het ontzag voor de Eeuwige. De cirkels dienen als bron van inspiratie en geborgenheid. Hindoes planten bomen van in de purana's voorgeschreven soorten aan in tuinen of potten (Panchavati) om 'verdiensten' te verzamelen, geïnspireerd door het Ramayana-verhaal van Sita's gevangenschap in zo'n tuin.

Bos en bomen als bron van esthetisch- of ethisch-religieuze inspiratie
Bomen bepalen door hun grootte en vorm voor een belangrijk deel het landschapsbeeld. Ze overstijgen mensen in hoogte en tijd. Bomen worden soms honderden of zelfs duizenden jaren oud. Door deze effecten spreken bomen al eeuwenlang tot de verbeelding van mensen. Bomen kunnen mooi, inspirerend en troostgevend zijn en vormen zo een deel van de menselijke belevingswereld. Bovendien blijven bomen altijd op dezelfde plaats. Dit geeft zekerheid en troost. De verbeeldende en emotionele kracht van bomen is af te leiden uit de vele uitingsvormen ervan in kunst, literatuur, cultuur en religie. De band met bomen en bos wordt in sommige culturen ook doorgetrokken naar de vorming van individuele en collectieve identiteit.

Bos en bomen als plaats en drager van het spirituele of niet-tastbare
Het geloof dat bomen evenals andere niet-menselijke levensvormen bezield zijn - Animisme - is zo oud als de mensheid, wereldwijd verspreid, aangevochten door de (vroeg)moderne wetenschap, maar recentelijk in toenemende mate onderwerp van postmoderne debatten over mens en natuur. In deze visie kunnen bomen van zichzelf bezield zijn en daarmee een 'persoonlijkheid' bezitten – zie de volgende sectie - ofwel de behuizing vormen van een of meer niet-tastbare wezens (voorouders, geesten, deva's e.d.). De grens hiertussen is onscherp. Via de boom kan men contact houden met deze wezens. Bomen worden dan ook met respect, eerbied en soms vrees benaderd. Voor het kappen van een boom wordt bijvoorbeeld vooraf vergiffenis of toestemming gevraagd aan de boomziel. Beierse houthakkers deden dit nog tot in de 20e eeuw. Cultussen rondom boomgeesten zijn wereldwijd gedocumenteerd en vertonen grote variatie. Beroemd is bijvoorbeeld het heilige Osun-Oshogbo-bos in Nigeria met al zijn heiligdommen, woonplaats van de vruchtbaarheidsgodin Osun, pelgrimsoord en identiteitssymbool van de Yoruba onder wie heilige bossen voorheen wijdverbreid waren. De Yoruba hebben Osun-Oshogbo als laatste overblijfsel hiervan sinds de zestiger jaren ontwikkeld tot een hernieuwd pelgrimsoord. Het is in 2005 opgenomen in de Werelderfgoedlijst van UNESCO.

In West-Europa wordt wel een ontwikkeling gezien van 'bezielde boom' naar 'boom als verblijfplaats van' de geest, waarna de boomgeest door de tijd heen meer de trekken van een boom- of bosgod kreeg, los van de boom. Wereldwijd is men voorzichtiger met dergelijke vooruitgangstheorieën.

Verering van boomgoden kon overgaan van de ene religie op de andere. Zo wijdden de Germanen eikenbomen (Quercus robur of Quercus petraea) aan hun oppergod Wodan en de dondergod Donar. In de linde (Tilia vulgaris) werd de Germaanse moedergodin Freya vereerd. Ook de Kelten richtten veel boomheiligdommen op, bijvoorbeeld bij een eik voor hun oppergod Dragda. De taxus (Gallisch: eburos) was de beschermboom van het Keltische volk de Eburonen in Frankrijk. Met de komst van het christendom in de vroege middeleeuwen werd het vereren van heilige bomen als afgoderij gezien en werden veel heidense bomen omgehakt. Andere bomen ontsprongen de dans en werden 'omgevormd' tot christelijke heilige bomen. Vooral in het Zuiden van Nederland werden vanaf de late Middeleeuwen veel van deze bomen (vaak linden) verbonden aan de verering van Maria, door een beeldje of een kapelletje bij de boom (bv. in Meerveldhoven, Gemert, Asten). Dit verwijst naar de voormalige verering van de Germaanse godin Freya. Ook zijn er solitaire oude bomen bekend - vaak relicten van oude vegetatie - die als heilige bomen worden gezien, omgeven met legenden. In de 19e-eeuwse Romantiek hechtten kunstenaars soms een dergelijke betekenis aan bepaalde oude bomen, zoals de 400-600 jaar oude zgn. Wodanseiken in Wolfheze.

Bomen als goddelijke persoonlijkheid zelf
Verering van bomen als godheid of het goddelijke in bomen komt overal ter wereld voor. Dit hangt vaak samen met een antropomorfisch wereldbeeld, waarin aan bomen (en dieren en andere natuur) persoonlijkheid wordt toegekend. Deze visie is oeroud, maar komt ook terug in recente stromingen als Diepe ecologie en het werk van Peter Wohlleben, die op natuurwetenschappelijke gronden aan bomen affectieve en sociale eigenschappen toekent. In het boeddhisme, hindoeïsme en de meeste andere niet-westerse religies zijn bomen en andere natuurfenomenen altijd al als 'wezens met gevoel' ('sentient beings') beschouwd.

Goddelijke bomen in India
In India vindt boomverering al ononderbroken vanaf de Indusbeschaving (ca. 3300-1800 vC) tot op heden plaats. Op kleitabletten uit Harappa zijn duidelijk pipal (Ficus religiosa) en symbolen van boomverering te onderscheiden. Veel heilige bomen in India worden nog steeds voorzien van gezichtsmaskers en/of bekleding om hen als 'persoon' te identificeren.

Bomen als bruidegom en bruid
In India en Nepal worden bomen vaak om religieuze redenen naast elkaar geplant als 'bruid en bruidegom', soms begeleid met huwelijksrituelen. Het betreft dan vooral de soorten neem (Azadirachta indica), pipal (Ficus religiosa) en Ficus benghalensis. Ook kent men hier het huwelijk tussen een mens en een boom. Onder de Newari (of Newah) in Nepal worden meisjes ritueel in de echt verbonden met de 'bel', de vrucht van de 'bel tree' (Aegle marmelos). Dit vrijwaart hen van het weduwschap, ook als de menselijke echtgenoot overlijdt.

Bos en bomen als plaats of actor van handeling

Bos en bomen als plaats en inspirator van samenkomst of rechtspraak
Het gebruik om in nederzettingen bomen te planten, dateert al vanaf de oudste beschavingen. Vaak plantten de bewoners een boom in het centrum van de plaats. Via deze boom kon men contact houden met de voorouders, geesten en goden. Deze boom diende ook als middelpunt van het dorpsleven en als plek van samenkomst voor de gemeenschap: voor vergaderingen, kennisoverdracht, handel en rechtspraak; soms ook voor begrafenissen. In de Sahel is deze boom vaak een baobab (Adansonia spp.), een markante boom die volgens de overlevering door de schepper per ongeluk met de wortels naar boven is geplant. De baobab staat voor wijsheid, liefde en ruimte, kan zeer groot en oud worden en heeft veel gebruiksmogelijkheden. Daardoor speelt hij een grote rol in het dagelijkse leven van de mensen. Ook onder de Germaanse eiken kwam men samen en werd recht gesproken. Het geritsel van wind in de bladeren zou de stem van Donar (Thor) zijn, die aanklagers het recht influisteren. De samenkomst kan ook in het geheim zijn, bijvoorbeeld bij geliefden of criminelen.

Bos en bomen als markering van herinnering, dood, verzoening en geboorte
Bomen leven langer dan mensen. Van oudsher spelen bomen daarom een rol in de menselijke herinnering. Dit kan de herinnering zijn aan een (religieuze) leider, bijvoorbeeld de bovengenoemde Bodhi-boom; of aan een overledene, bijvoorbeeld op of bij het graf.

Bij dood en rampen
Bomen worden van oudsher geassocieerd met dood en onsterfelijkheid. Zo stond de Taxus (Taxus baccata) bij de Kelten en Germanen in verband met de dood (maar ook met leven), en bij de Grieken met de onderwereld. Deze staat ook nu nog op veel begraafplaatsen in West-Europa. De bomen op het kerkhof van La Haye-de-Routot in Normandië zijn enorm. In een van de bomen is een kapelletje. In voorchristelijk Europa, Noord-Amerika en Australië geloofde men dat bomen de ziel van de overledene naar een boom zou doen terugkeren. Daarom begroef men hen vaak in de stam of tussen de takken van bomen. Naast de herinnering zoekt men ook vaak troost en verzoening bij bomen en het planten ervan. Voorbeelden:
Wihelminabos Flevoland: van 1999 tot 2016 konden mensen hier bomen planten ter nagedachtenis aan dierbaren die aan kanker waren overleden. Het bos biedt rust en troost en draagt zo bij aan de verwerking van het verdriet..
De 'boom die alles zag': een grauwe abeel (Populus canescens) die de Bijlmerramp op 4 oktober 1992 overleefde en sindsdien als herdenkingsplaats dient
September 11 Memorial in New York: een bos van 416 'swamp white oaks' (Quercus bicolor) rondom de lege plekken van de Twin Towers ter nagedachtenis aan de aanslag van september 2001.
Herinneringsbos van Nationaal Monument MH17 met 298 bomen ter nagedachtenis van de even zovele inzittenden van Vlucht MH17 die op 17 juli 2014 in Oost-Oekraïne werd neergeschoten. De eerste bomen zijn op 18 maart 2017 geplant.

Bij geboorten, huwelijk, jubilea etc.
Het is in veel culturen gebruikelijk om een boom te planten bij de geboorte van een kind. In sommige gevallen wordt de placenta onder de boom begraven, bij voorkeur een linde. Geboortebossen zijn vanaf 1990 door heel Nederland aangeplant onder leiding van Staatsbosbeheer en de Stichting Boomfeestdag. Ook nationale gebeurtenissen worden vaak met een herdenkingsboom opgeluisterd.

In de religieus-culturele jaarcyclus
Boomsymboliek speelt een belangrijke rol in de jaarcyclus van religieuze en andere gebeurtenissen. De steeds terugkerende jaarcyclus van bomen laat zien dat elke fase haar tijd heeft: groei, bloei en vruchtzetting in de lente en zomer en opladen, doorstaan en voorbereiden in de herfst en winter. In West-Europa is deze cyclus vooral christelijk geïnspireerd (bv. Palmpasen) met daarin voorchristelijke elementen als de Meiboom-rituelen verwerkt. Het Japanse kersenbloesem (Sakura)-festival (Hanami) is een ander voorbeeld. Hier is het ontluiken van de lente verbonden met de schoonheid en kortstondigheid van het leven.

Bos en bomen als bron van levensenergie

Psychologische benaderingen
Bomen kunnen op verschillende manieren bijdragen aan het psychische welzijn van mensen. Bomen hebben op ons gevoel een rustgevend en onthaastend effect. Doordat bomen altijd op dezelfde plaats staan, komen bomen betrouwbaar en standvastig over. Het jaarritme heeft een rustgevende, onthaastende invloed op onze leefwijze. Sommer (2003) onderscheidt vier typen psychologische theorieën om deze invloed te verklaren, waaronder de biophilia-hypothese, Jungiaanse dieptepsychologie, fenomenologische benaderingen, en ecopsychologie. Allen gaan uit van in de mens verankerde (genetische, archetypische of andere) patronen die hem in staat stellen of stimuleren zich te verbinden met bomen.

Vitaal-energetische benaderingen
Een groeiend aantal schrijvers betoogt dat er overal op de wereld specifieke bijzondere krachten aan bomen en de aarde worden toegeschreven. Op basis van oudere geomantische theorieën (o.a. feng shui in China) stellen zij dat er door de aarde energetisch geladen lijnen lopen ('kracht- of leylijnen') die andere levensvormen beïnvloeden, positief of negatief. Deze lijnen kunnen met een wichelroede of pendel worden waargenomen. Ook de levensvormen zelf bezitten een dergelijke energie, aangeduid als 'levensenergie', 'vitale energie', subtiele energie', 'prana' (India), 'qi' of 'ch'i' (China), 'ki' (Japan) of 'mana' (Hawaï). Bomen op bepaalde plaatsen langs deze lijnen, vaak kruispunten, wisselen daar energie uit met de aarde: ze 'resoneren' met elkaar. Mensen op hun beurt krijgen via deze bomen toegang tot de 'aarde-energie'. Ze ondergaan vaak de specifieke 'sfeer' van een boom of een plek als weldadig en rustgevend. Bomen werden daarom vroeger vaak in stand gehouden, omgeven door mythen en folklore, en vereerd met een grote variatie aan rituele praktijken.

Bos en bomen als bron van (genezende) kracht
Verschillende natuurgeneeswijzen en holistische therapieën werken met bovengenoemde 'krachten' van bomen, vaak in combinatie met fysieke geneesmiddelen van boomproducten (schors, bladeren, bloesem, etc.). Een wijdverspreide opvatting in dit verband is dat ziekte voortkomt uit geremde of geblokkeerde levensenergie. Dit principe is in vele varianten gangbaar in oosterse geneeswijzen, en komt ook terug in de hedendaagse natuurgeneeswijzen en de Christelijke gebedsgenezing. Contact met bomen helpt mensen in deze visie om verstoorde verhoudingen te herstellen en hun levensenergie weer te versterken en te laten stromen. Daardoor leveren bomen een bijdrage aan het fysieke en geestelijke welzijn van mensen.

Lapjes- of koortsbomen, spijkerbomen
Een ander voorbeeld van genezing door bomen is de lapjes- of koortsboom. Volgens de volksgeneeskunde straalden bepaalde bomen geneeskracht uit, of konden ze de kwaal van een zieke overnemen. Een veelgebruikt middel was het hangen van relikwieën, (verband)lapjes in de boom. De Koortsboom (of Lapjesboom) in Overasselt is een bekend voorbeeld. Een variant hierop zijn de spijkerbomen of breukenbomen, waaraan door het slaan van een spijker in de boom genezing voor bijvoorbeeld botbreuken werd afgeroepen. Deze staan onder andere nog in Drenthe. In 2010 zijn hier nog nieuwe spijkers ingeslagen.

Middel tot verbintenis en bron van vruchtbaarheid
Volgens de oude Indiase Vrikshayurveda dienen koningen boomrijke priëlen en parken aan te leggen voor de samenkomst van geliefden. Ook in Nederland zijn verschillende voorbeelden bekend waarbij stelletjes proberen hun verbintenis met elkaar te beïnvloeden door middel van bomen. In het knopenlaantje in Vorden leggen geliefden knopen in takken, die later vergroeien. In Eutin (Sleeswijk-Holstein) staat de 'Bruidegomseik', waarvan de boomholte wordt gebruikt voor liefdescorrespondentie. Bomen kunnen zelfs een gids zijn bij levenspartnerkeuze. Veel boomsoorten en/of hun vruchten staan symbool voor vruchtbaarheid. De linde werd gezien als de boom van de (vrouwelijke) liefde, met als mannelijke tegenhanger de beuk.  'Kindertjesbomen' waren ook vaak linden. Wie een kinderwens had, hing een poppetje in de boom.

Orakelbos of -boom
Sommige bomen werden in oude culturen gebruikt als orakels. Bekend is het oud-Griekse Orakel van Dodona met aan Zeus gewijde eiken die hun profetieën in het bladergeritsel uiten. Skythische sjamanen gebruikten de bast van de lindeboom bij voorspellingsriten.  De Kelten kenden de boomkalender, waarin bomen aan astrologische principes worden gekoppeld. Hiermee kan het iemands karakter voorspellen. Op deze en andere manieren fungeren bomen in veel spirituele tradities als doorgevers van wijsheid.

Bos en bomen ter bescherming of afschrikking

Beschermer en inspirator van 'heilige' plaatsen
Er zijn talloze voorbeelden van bomen en bossen die geacht worden heilige plaatsen te beschermen, vaak in combinatie met andere functies (zie boven). Een lindeboom werd vroeger bij veel boerderijen geplant als hoeder en beschermer van bewoners en huis. Ook de walnoot (Juglans regia) en de vlier (Sambucus nigra) vervulden die functie, waarbij mee kan spelen dat hun geur insecten weghoudt.
Al in de Indiase oudheid trokken wijzen zich terug in het bos voor zuivering en mystieke verlichting. De hieruit ontstane geschriften (Aranyaka's, 'boeken van het woud') zijn een belangrijk onderdeel van de basisliteratuur in het hindoeïsme. Aan het bos rondom verblijfplaatsen van heiligen of hun graven, en heiligdommen of tempels worden vaak bijzondere eigenschappen toegekend. Dergelijke tempelbossen zijn wereldwijd verspreid. De bomen bij kapelletjes en kruisbeelden in West-Europa kan men ook hiertoe rekenen. Bossen rondom kloosters en tempels zijn onder andere gedocumenteerd in China, India, Ethiopië, Guatemala (Tikal) en Japan. Omdat dergelijke bomen en bossen in het algemeen vaker intact worden gelaten dan elders, herbergen ze vaak een rijkere biodiversiteit. De rol en betekenis van heilige bossen voor natuurbehoud is onderwerp van debat.

Bron van angst
Bomen en bossen kunnen ook angst oproepen. Dit is soms de keerzijde van hun beschermende rol: ongewenste indringers worden afgeschrikt. Bomen kunnen demonen herbergen die de mens kwaad berokkenen. Zo herbergt de heilige pipal-boom (Ficus religiosa) in India ook boze geesten als Shani, die 's nachts actief worden en die men door rituelen moet bezweren. In de Filipijnen kan een bezoek aan een bergbos volgens lokale bewoners leiden tot waanzinnigheid. Verering en vrees voor bos en bomen gaan vaak samen. Dit hangt volgens sommige auteurs samen met de oerangst voor het donkere (o.a. beschreven in De Goddelijke Komedie van Dante), het ongerepte en het onvoorspelbare, en de dreiging die uitgaat van rovers en roofdieren die in het bos schuilhouden. Een breed scala van rituele praktijken wordt toegepast om deze oerangst het hoofd te bieden en een goede verhouding met boom, bos en geesten te bewerkstellingen.

Bos en bomen als leverancier van materiaal voor spirituele praktijken
Het gebruik van bomen en delen van bomen (hout, takken, schors, bladeren, vruchten, sap, hars) is van oudsher gepaard gegaan met spirituele waarden en praktijken. In de hierboven genoemde natuurgeneespraktijken worden vaak bos- en andere natuurproducten toegepast als medicijnen, amuletten of voor andere rituele doeleinden. Dranken van boomproducten werden overal ter wereld sacramenteel gebruikt voor het bereiken van een hogere staat van bewustzijn, al dan niet in combinatie met geneespraktijken. Al dit gebruik vereist doorgaans grote ecologische, biologische en rituele kennis. Ook de toenemende wetenschappelijke kennis van de ecologische functies van bos, zoals luchtzuivering en CO2-vastlegging, draagt volgens sommigen bij tot vernieuwde waardering binnen moderne spiritueel-religieuze bewegingen.

Boompalen
Wijd verbreid is het jaarlijks oprichten van een 'heilige boompaal' als symbolische vernieuwing van de wereld-as, en verzekering van stabiliteit in de wereld. In het Vedische India was dit de yupa, de offerpaal afkomstig van een speciaal geselecteerde boom als middelpunt van jaarrituelen. In West-Europa had de meiboom dezelfde functie. Het komt ook terug in de centrale (boom)zuil in een paleis of tempel, en in de staf van religieuze leiders en pelgrims. Palen worden ook vaak opgericht en bewerkt met (clan)symbolen voor religieuze doeleinden. Voorbeelden: de Noord-Amerikaanse totempaal, de boompaal-culturen van de antieke Oudheid, en die van Polynesië en Australië.

Hout
Hout, vaak afkomstig van heilige bomen of bossen, wordt van oudsher aangewend voor het vervaardigen en gebruiken van rituele voorwerpen als beelden of amuletten. Christelijke heiligenbeelden werden vaak van lindehout ('heilige hout' of lignum sanctum) of taxushout gemaakt.

Takken, bladeren, schors, hars en andere niet-houtproducten
Aan takken en twijgen werden soms magische krachten toegekend. Van de hazelaar (Corylus avellana) werden wichelroeden gemaakt. Van de wintergroene buxusboompjes (Buxus sempervirens) worden in Nederland al sinds de Middeleeuwen palmpasen-takjes gesnoeid. Ook namen pelgrims takken en schors van heilige bomen mee als relikwie. Dit versnelde de teloorgang van de eeuwenoude lindeboom in Uden in 1710, waarin een Mariabeeldje vereerd werd. Hars, bladeren en schors worden ook gebruikt om wierook van te maken. De katholieke kerk gebruikt vooral wierook uit Ethiopië, gemaakt van de hars van Boswellia-soorten. De wierook in Aziatische religieuze praktijken wordt van sandelhout en vele andere ingrediënten gemaakt. In sommige New Age-spiritualiteiten worden maanvieringen opgeluisterd met takken en bladeren van corresponderende boomsoorten.

Literatuur
Andeweg, H. 1999. In resonantie met de natuur; Vitale planten en bomen door energetische behandeling. Utrecht: Kosmos-Z&K.
Altman, N. (1994). Sacred Trees. San Francisco: Sierra Club. .
De Boer, R. (red). De bomen van Afrika, verhalen en legenden uit de Sahel. Amsterdam: Koninklijk Instituut van de Tropen. 90-6832-890-5
Brugge, T. (2006). Geheimen uit de kloostertuin. Tuinbeleving als inspiratiebron. Kampen: Ten Have.
Cook, R. 1974. The tree of life; Image for the cosmos. New York: Avon.
Goelitz, J. 1993. Het geheime leven van de bomen. Deventer: Ankh-Hermes.
Greenberg, J.H. 2015(a). From Sacred Grove to Dark Wood to Re-enchanted Forest (Part I): The Evolution of Arborphilia as Neo-romantic Environmental Ethics. J. Study of Religion, Nature and Culture 2015 Vol. 9:4, pp. 376-413.
Greenberg, J.H. 2015(b). From Sacred Grove to Dark Wood to Re-enchanted Forest (Part II): The Evolution of Arborphilia as Neo-romantic Environmental Ethics. J. Study of Religion, Nature and Culture 2015 Vol. 9:4, pp. 414-447.
Grim, J.A. (ed.) Indigenous traditions and ecology; the interbeing of cosmology and community. Cambridge, Mass: Harvard University Press. .
Gupta, S.M., 1971. Plant myths and traditions in India. Leiden: Brill.
Haberman, D. 2013. People Trees. Worship of Trees in Northern India. Oxford: Oxford University Press. .
Kathirithamby-Wells, J. 2005. Nature and Nation. Forests and Development in Peninsular Malaysia. Copenhagen: NIAS Press. .
Konijnendijk, C. 2008. The Forest and the City. The Cultural Landscape of Urban Woodland. Springer.  (e-bk)
Kooistra, M. 2003. De kracht van bomen. Spirituele ontmoetingen tussen mens en natuur. Utrecht: Servire. .
Moens, F. en R. de Weerd (reds). (2000). Bomen en mensen, een oeroude relatie. Amsterdam: Boom.
Nugteren, A. (2005). Belief, Bounty and Beauty. Rituals around Sacred Trees in India. Leiden: Brill. .
Prins, W. (red). (2012). De boom, in natuur, cultuur en religie. Uden: Museum voor religieuze kunst. .
Schama, S. 1995. Landschap en herinnering. Amsterdam: Contact. .
Sinha, B.Ch. 1979. Tree worship in Ancient India. London: East-West Publications. .
Sonnenberg, P. 1999. De Spirituele Kracht van Bomen. De oerkrachten en helende eigenschappen van bomen voor het versterken van lichaam en geest.  Amsterdam: Schors. .
Storrs, A, and J. Storrs, 1984. Discovering trees in Nepal and the Himalayas. Kathmandu: Sahayogi Press.
Taylor, B., J. Kaplan, L. Hobgood-Oster, A. Ivakhiv & M. York (eds.). (eds). (2005). Encyclopedia of Religion, Nature and Culture. London: Thoemmes Continuum. .
Verschuuren, B., R. Wild, J.A. McNeeley, G. Oviedo (eds.) (2010). Sacred Natural Sites. Conserving Nature and Culture. London: Earthscan. .
Wille, A. en M. Mouwen, 2013. Bomen op Begraafplaatsen. Informatie en Inspiratie voor ontwerpers en beheerders. Cuijk: Boomkwekerij Ebben. .
Wohlleben, P. 2016. Het verborgen leven van bomen. Wat ze voelen, hoe ze communiceren - ontdekkingen uit een onbekende wereld. Amsterdam: Bruna. .

Zie ook
 Sidratoel Moentaha
 Heilige Kaya-wouden van Mijikenda
Tropisch bos
Nationaal park Pyhä-Luosto

Externe link
Osun-Oshogbo Werelderfgoed, Nigeria: http://whc.unesco.org/en/list/1118

Boom (plant)
Spiritualisme
Religieuze cultuur

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text:
Q: Azure WebJob with TimerTrigger just firing 5 times I recently created an Azure WebJob which is intended to be executed every 5 minutes, forever. Thing comes when I can see it just gets executed every 5 minutes but just 5 times:

[08/25/2020 12:41:51 > 2e704f: INFO] The next 5 occurrences of the schedule will be: *
[08/25/2020 12:41:51 > 2e704f: INFO] 8/25/2020 2:46:51 PM *
[08/25/2020 12:41:51 > 2e704f: INFO] 8/25/2020 2:51:51 PM *
[08/25/2020 12:41:51 > 2e704f: INFO] 8/25/2020 2:56:51 PM *
[08/25/2020 12:41:51 > 2e704f: INFO] 8/25/2020 3:01:51 PM *
[08/25/2020 12:41:51 > 2e704f: INFO] 8/25/2020 3:06:51 PM

On my Azure AppService => WebJobs panel I can see the last time it got executed was 17 hours ago, which confirms this just got fired those shown scheduled times.
My webjob-publish-settings.json is:
{
  "$schema": "http://schemastore.org/schemas/json/webjob-publish-settings.json",
  "webJobName": "Inbox",
  "runMode": "Scheduled"
}

My Functions.cs contains a single async method with this firm:
public async static Task SomethingAsync([TimerTrigger("00:05:00", RunOnStartup = true, UseMonitor = true)] TimerInfo timer)

And my Program.cs sets JobHostConfiguration to call the UseTimers() method:
public static void Main()
{
    var config = new JobHostConfiguration();

    if (config.IsDevelopment)
    {
        config.UseDevelopmentSettings();
    }
    config.UseTimers();
    var host = new JobHost(config);
    host.Start();
}

I've already tried using a CRON expresion instead the TimeSpan.FromMinutes expression already set with the same luck (kept the TimeSpan expression since it's easier to read) with the same result. Note I'm using the v2.3.0 version of the Azure WebJobs.
What am I exactly missing? Any help will be appreciated. Many thanks.

A: The root of my problem was a bad interpretation of concepts.
What I really needed was a WebJob to call my function every 5 minutes. I thought I needed a scheduled WebJob and looking at the console output and seeing the "scheduled ocurrences" made me think they were being called when in fact they weren't.
What was really happening was that my WebJob was getting started, launching the function (thanks to the RunOnStartup = true), it was identifying the specified TimerTrigger and then the JobHost ended.
What did I change? Moved to continuous WebJob.

*

*Changed the webjob-publish-settings.json's runMode to "Continuous"

*Changed the JobHost's method from Call() to RunAndBlock()

*Set the TimerTrigger to 1 minute to perform the tryout.

Be careful about the third point, where I was originally intented to launch the function every 5 minutes and I remember suffering SCM_COMMAND_IDLE_TIMEOUT errors since the CPU was idle for more than 120 seconds. That's another war I will probably fight later on.
So now I'm finally seing my Function called every minute:

Functions.SomethingAsync (08/26/2020 09:42:4 ...)     Success     41 seconds ago (2 s running time)
Functions.SomethingAsync (08/26/2020 09:41:4 ...)   Success     2 minutes ago (2 s running time)
Functions.SomethingAsync (08/26/2020 09:40:4 ...)   Success     3 minutes ago (2 s running time)
Functions.SomethingAsync (08/26/2020 09:39:4 ...)   Success     4 minutes ago (1 s running time)
Functions.SomethingAsync (08/26/2020 09:38:4 ...)   Success     5 minutes ago (1 s running time)
Functions.SomethingAsync (08/26/2020 09:37:4 ...)   Success     6 minutes ago (2 s running time)
Functions.SomethingAsync (08/26/2020 09:36:4 ...)   Success     7 minutes ago (1 s running time)
Functions.SomethingAsync (08/26/2020 09:35:4 ...)   Success     8 minutes ago (2 s running time)
Functions.SomethingAsync (08/26/2020 09:34:4 ...)   Success     9 minutes ago (2 s running time)
Functions.SomethingAsync (08/26/2020 09:33:4 ...)   Success     10 minutes ago (1 s running time)

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Iron and Water is Grant J. Merritt's memoir of his life's work on behalf of Minnesota's people and environment and also the story of a family significant in state history. Chronicling the discovery of vast iron deposits on the Mesabi Range and the fight to save Lake Superior and Minnesota's natural riches, Merritt reveals how individuals can change the world.
Grant J. Merritt has served as executive director of the Minnesota Pollution Control Agency, was a member of the first board of the Minnesota Environmental Quality Council, and was Minnesota's representative on the Great Lakes Water Quality Board. He was an attorney in the areas of environmental law, transportation, and governmental relations for more than fifty years.


text:
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text:
The debate on evolution vs. creationism by
Bill Nye & Ken Ham on 2014-FEB-04
Ken Ham's best arguments (Cont'd).
The organization of the debate.
This topic is continued from Part 2
Ken Ham's best arguments:
3. Scientific proofs for an old earth are unreliable:
Ham said:
"All these dating methods actually give all sorts of different dates, even different dating methods on the same rock. ... Actually, 90 percent of them contradict [by] millions of years."
He also describe a piece of wood whose estimated age is 45,000 years being found in a piece of rock dated as 45 million years old. This is not a good example to use, because the wood would have been analyzed using a carbon dating process -- a measuring technique that is only meaningful back to about 45,000 years. That is, carbon dating cannot differentiate between a piece of wood that is 45,000 years of age of 1 million or more years of age.
Nye responded with many illustrations in favor of an old earth. He noted that the limestone under the Creation Museum was formed by ancient sea creatures who form millions of layers of fossils. He said:
"There isn't enough time since Mr. Ham's flood for this limestone to come into existence."
4. Development of the full diversity of modern animal species from a limited number of animal "kinds:"
Ham promoted the concept of a "Creation Orchard" in which God created a limited number of "kinds" of animals and plants, each of which produced other, similar species over time. For example, one kind of animal was a wolf-like species from which all of today's wolf species, dogs and similar animals developed. Only two or seven examples of each "kind" rode on Noah's ark. After the ark landed, these kinds developed into the diversity of species that we see today.
Nye also attacked the beliefs surrounding Noah's ark. He asked: "Is it reasonable that Noah and his family were able to maintain 14,000 animals and themselves, and feed them, aboard a ship that was bigger than anyone's ever been able to build?" He noted that if all the animals in the world are related to the kinds on board the ark that there would be skeletons -- for example of kangaroos -- between the Arafat mountains and Australia -- left as the kangaroos returned to Australia. No such skeletons have ever been found. He referred to a wooden ship having been built in modern times to the design described in the Bible. It broke apart apart in the ocean and sank:
Noah's ark with a crew of 14 looking after 14,008 animals, in comparison
with the world's largest wooden ship, the Titanic and Queen Mary II.
5. The Bible requires a six-day creation:
Ham said that Christians who believe in an old earth contradict the contents of the Bible. He said
"If you believe in millions of years, you've got death and suffering and disease over millions of years. ... The Bible makes it very clear death is the result of man's sin."
Ham is referring to the concept that there was no sin or death in the original creation. Only when Adam and Eve disobeyed God's instructions, ate the fruit from a magical tree, and learned the difference between good and evil did sin and death commence. God then transferred Adam and Eve's sin onto their innocent children, grand children, great grand children, and all the approximaely 160 to 400 generations up until the present time.
Nye said that there is:
"... no incompatibility between religion and science. There are millions in the world who believe in God and accept science."
The organization of the debate:
Two people took part:
Bill Nye did an excellent job explaining the theory of evolution and what is called an "old earth." That is the belief that:
The universe is about 13.8 billion years old;
The earth and the rest of the solar system is about 4.5 billion years old.
The first living cell came into existence due to natural processes and chance events.
The great diversity of plants and animal species evolved from that original cell, over the last 3.6 billion years to become the great diversity of species that we see on earth today, including bacteria, grass, trees, dogs and cats, whales, sharks, etc.
Nye obviously had an excellent understanding of all aspects of evolution, and the ability to communicate these ideas well to the public. He task was made easier by the fact that there really is only one "theory of evolution" that is accepted as fact by essentially all biologists, geologists, cosmologists and most other scientists.
Ken Ham did an excellent job explaining one version of creationism that is based on a "young earth." That is the belief that:
The Earth and the rest of the universe were created by God in six days less than 10,000 years ago.
Creation of the stars, solar system, Earth, and many "kinds" of animals happened over a six day interval circa 4004 BCE.
The "kinds" of animals later became Individual species of animals. For example, one kind consisted of a large four legged animal, similar to a horse.
Adam and Eve disobeyed God, ate the fruit of the tree of knowledge of good and evilm and thus committed the original sin. This sin has propagated down through the generations to the present day so that all persons alive today are destined to spend eternity in Hell unless they are saved by accepting Yeshua of Nazareth (Jesus Christ) as Lord and Savior.
Noah built an ark so that he, seven other members of his family, and 2 or 7 members of each "kind" of plant and animal could survive the world-wide flood which covered the earth to submerge even the tallest mountains in water.
The flood subsided, about 1,300 years after the original seven days of creation. Each kind gradually underwent "genetic alterations" which is sometimes referred to as micro-evolution. A single kind became become multiple similar species today. For example, the descendents of the large four-legged animal referred to above became horses, donkeys, zebras, etc. A similar kind that was smaller became wolves, dingoes, coyotes, and dogs, etc.
Creationism is a broad term encompassing many different belief systems, all derived from different interpretations of the biblical text. However, Ham's job was simplified because he only explained his own particular variation of young earth creationism.
This topic continues in Part 4 with 22 questions raised by Creationists
attending the debate and answered from the perspective of evolutionists
References used:
The following information sources were used to prepare and update the above essay. The hyperlinks are not necessarily still active today.
"Bill Nye debates Ken Ham," You Tube, 2014-FEB-04, at: http://www.youtube.com/
"WATCH Bill Nye vs Ken Ham debate ... Who won Creation vs Evolution debate? [POLL]," News Briefs, Christian Today, 2014-FEB-06, at: http://www.christiantoday.com/
Rebecca Savastio, "Christian Today Poll Says Bill Nye Won Debate With Ken Ham," Liberty Voice, 2014-FEB-05, at: http://guardianlv.com/
Tyler O'Neil, "Science vs. Bible? 5 Arguments for and against Creationism From the Ken Ham, Bill Nye Debate," The Christian Post, 2014-FEB-05, at: http://www.christianpost.com/
"What Happened When Bill Nye Debated Ken Ham Last Night," Science and Religion Today, 2014-FEB-05, at: http://www.scienceandreligiontoday.com/
Copyright © 2014 by Ontario Consultants on Religious Tolerance
Originally written: 2014-FEB-02
Latest update: 2014-FEB-10
Go to the previous page, or return to the "Science-Religions conflict" menu, or to the "Origins" menu, or choose:


In an announcement yesterday, the EC revealed that it intends to 'direct' that all new cars sold in Europe from 2022 are fitted with autonomous emergency braking (AEB).
Also that all new cars are saddled with 'Intelligent Speed Assist' (ISA) that uses GPS to artificially limit the speed a car can be driven to the relevant local limit.
Road Safety campaigners have been applauding all of this, but we at honestjohn.co.uk not only see some flaws but are deeply suspicious of the agenda.
Autonomous Emergency Braking is great in theory. If a driver suffers a sudden illness or is too stupid to brake, the AEB stops the car in an emergency situation.
But there have been many cases of false alarms where a bird has flown across in front of a car, or a discarded crisp packet has been detected by the radar and the car's brakes slammed on.
Not every driver in the cars behind these cars have been able to react fast enough.
And the radar is often placed behind the centre of the front bumper. It only takes some antisocial moron with a fixed towbar to reverse into it and the owner can be in for repairing £1,000 of damage.
'Intelligent Speed Assist' was trialled several years ago in the UK in Skodas and a glaring problem became apparent that the test drivers were warned to keep quiet about.
Any GPS speed control system relies on mapping. Any traffic sign recognition system relies on the system recognising the traffic signs.
In the ISA trial, a car could be driving along a motorway at 70mph when it passed under a bridge carrying a local road restricted to 30mph. GPS can't think three dimensionally, so, to the horror of the driver, the ISA slammed his brakes on.
Furthermore, anyone driving a car fitted with camera-based traffic sign recognition knows that the cameras don't always spot the limit or the de-restriction signs. Failure rate is between 10% and 20%.
These systems are simply not reliable enough to be relied upon to save lives.
In an anti-corruption move the European Parliament recently passed a motion compelling all meetings between EC commissioners and manufacturer lobbyists to be fully reported in detail.
We at honestjohn.co.uk would like to see the detailed minutes of the meetings about AEB and ISA.
I wonder if the Autonomous Braking System would a) force a tailgaiting car from approaching too near the rear of the car in front - set at the Highway Code stopping distance range, by braking the following car and b) whether if a car is overtaken and "cut up" or passed virtually in the same lane by the overtaking car, the car so overtaken will be automatically braked?
Mixing Autonomous braking cars amongst those not so fitted could be rather interesting. I see quite a few cars in front of me, following (tailgaiting in some instances) other cars in a queue with their brake lights going on and off frequently, and wonder if the driver of that car is letting the auto system do the braking for them rather than staying clear of the car in front by using their brake pedal?
I also wonder why Volvo are contemplating setting a top speed of 115mph when the max in the UK is 70mph, surely now a max speed of 75mph is all that is needed.
Not much point in buying GT versions of your 1.0 litre Eco engines now is there..?
Two more steps down the slippery slope to driverless cars.
My car already has a speed limt recognition system.
My current car has Autonomous Emergency Braking and the option to turn on Intelligent Speed Limitation.
I have had no problems with Autonomous Braking. But the ISL does not always 'see' changes in speed limits and in particular on a road that has the limit reduced from 40 to 30 the system appears to be overridden by the GPS map data that still believes the limit to be 40MPH.
On the M25 in roadworks with a mandatory 50MPH limit the system worked well but as the overhead gantries were set at 60MPH the system kept switching from 50 to 60 then back to 50 every time we passed the appropriate sign.
If ISA or ISL is to work effectivly maintenance of road signs and trimming of hedges etc will have to improve.
Note that my ISL system does not automatically slow the car if I enter a speed limit but will prevent accelerating past the limit unless you push down hard on the accelerator.
GPS does work in 3d, as long as there is sight of 3 or more satellites.
My car's system also shows longitude, latitude and height above sea level if the maps are off.
It is likely that the mapping data does not include heights which is causing the problems.
I have both camera and map based speed limit warnings. Both are prone to errors.
The camera ones alarmingly pick up signs from side roads (see the slip road on the M25 just after the Dartford crossing southbound. The M25 at that point is 60MPH and the slip road is 30. It also picks up lorries with the 110 roundel on the back!
Where is the evidence for this claim? These sort of statements need some kind of proof. I dare say any test drivers for any manufacturer are subject to confidentiality agreements to protect the product from industrial espionage. As written it sounds like some kind of cover-up.
Any new tech needs to be tested and will be refined I am sure, but the base rate of collisions will probably be improved by this sort of technology as most drivers are just not very good.
Don't use false negatives to discredit a system which intends to save lives. In other words: if your sign recognition system misses 2% of the 30mph signs and allows you to drive at 40, that only means you might get a speeding ticket. It does not change the fact that is has possibly prevented many accidents.
Also, don't use glitches in early systems to discredit an idea. With thousands of vehicles monitoring routes, the problems experienced by Skodas several years ago will most probably be moot by now.
All these new 'safety measures' have to be a good thing, helping the driver concentrate on their mobile phone and not having to worry about their driving is a step in the right direction.


text:
Blood, Heart and Circulation / Heart disease
Discovery about how heart forms sheds light on deadly disease
Kidney research at the School of Medicine has unexpectedly led to a discovery about the formation of the heart, including the identification of a gene responsible for a deadly cardiac condition.
UVA scientists were surprised to discover that the heart's inner lining forms from the same stem cells, known as "precursor cells," that turn into blood. That means a single type of stem cell turns into both our blood and a portion of the organ that will pump it.
The researchers determined that a particular gene, S1P1, is vital for the proper formation of the heart. Without it, the heart tissue produced by the precursor cells develops a sponginess that compromises the heart's ability to contract tightly and pump blood efficiently. In people, that is known as ventricular non-compaction cardiomyopathy, a dangerous condition that often leads to early death.
"Many patients who suffer from untreatable chronic diseases, including heart and kidney diseases, are in waiting lists for limited organ transplantation. Therefore, there is an urgent need to understand what happens to the cells during disease and how can they be repaired," said researcher Yan Hu, PhD. "Every organ is a complex machine built by many different cell types. Knowing the origin of each cell and which genes control their normal function are the foundations for scientists to decipher the disease process and eventually to find out how to guide the cells to self-repair or even to build up a brand new organ using amended cells from the patients."
Far-reaching consequences
The researchers, led by Maria Luisa S. Sequeira-Lopez, MD, of UVA's Child Health Research Center, were investigating how the kidney forms when they noted that the deletion of the S1P1 gene in research mice had deadly consequences elsewhere in the body. "We were studying the role of these genes in the development of the vasculature of the kidney," she recalled. "The heart is the first organ that develops, and so when we deleted this gene in these precursor cells, we found that it resulted in abnormalities of the heart, severe edema, hemorrhage and low heart rate."
That led them to look more closely at the heart. It was then that they discovered the gene deletion had caused thin heart walls and other cardiac problems in developing mice embryos. "So then we had to study the heart when the kidneys were still not even formed," she said. "We had to go far outside our comfort zone."
Their findings would prove unexpected even for scientists who specialize in the development of the heart. "For a long time, scientists believed that each organ developed independently of other organs, and the heart developed from certain stem cells and blood developed from blood stem cells," explained researcher Brian C. Belyea, MD, of the UVA Children's Hospital. "A number of studies done in this lab and others, including this work, shows that there's much more plasticity in these precursor cells. What we found is that cardiac precursor cells that are present in the embryonic heart do indeed give rise to components of the heart in adults but also give rise to the blood cells."
The researchers were so surprised by their discovery that they went back and validated their findings repeatedly, using multiple techniques, including new techniques that they developed.
Belyea said that the discovery about the important role of the S1P1 gene may one day lead to better treatments for that condition. "We hope," he said, "that this is a stepping stone for our clinical colleagues."
Findings published
The researchers have described their discovery in an article published in the journal Scientific Reports. The research team consisted of Hu, Belyea, Minghong Li, Joachim R. Göthert, R. Ariel Gomez and Sequeira-Lopez.
The work was supported by the National Institutes of Health, grants DK-091330, DK-096373, DK-096373 and HL-096735.
Josh Barney | 434.243.1988 | JDB9A@hscmail.mcc.virginia.edu
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Samantha Gregory was born in Northern Ireland in 1985. She is the author of several series of books including Daemon Persuasion, which was published by Mockingbird Lane Press.
She loves horror movies, reading and archery. All of her works are available to purchase through Amazon.
Dave Lund's Winchester Undead series combine the zombie apocalypse with practical tactical skills, prepper knowledge, conspiracy theories, intrigue, secret government agencies and characters that quickly pull you into the story. Accuracy in detail defines the background of the Winchester Undead series, with many of the themes, objects, weapons, and tactics used in the Winchester Undead series are based on the author's experience in survival camping, prepping, law enforcement, and training. Many of the locations visited by the characters in the series are real, although often artistically changed to fit the needs of the characters and plot. There is no cache site in Maypearl that we know of, and the presence of any secret underground government facilities really depends on whom you ask, as it is regarding the presence of Chemtrails.
Now published by Winlock Press (Permuted Press), the Winchester Undead series continues to grow with more releases currently in the works. You can find the first book of the series, Winchester: Over here: http://www.amazon.com/Winchester-Over-Undead-Book-ebook/dp/B00STNF97E (just copy and paste into your browser's URL bar). Dave Lund's writing style and attention to detail will pull readers into the story, cheering for the good guys, and worrying about the bad, non-stop reading that puts the human condition at the front of an undead war.


text:
layout: post
status: publish
published: true
title: KDE4 on Kubuntu 7.10
author:
  display_name: Tomas Restrepo
  login: tomasr
  email: tomas@winterdom.com
  url: http://winterdom.com/
author_login: tomasr
author_email: tomas@winterdom.com
author_url: http://winterdom.com/
wordpress_id: 877
wordpress_url: http://winterdom.com/2008/01/kde4onkubuntu710
date: '2008-01-12 10:40:09 +0000'
date_gmt: '2008-01-12 10:40:09 +0000'
categories:
- Linux
tags: []
comments:
- id: 593
  author: jp
  author_email: ''
  author_url: ''
  date: '2008-01-15 00:58:40 +0000'
  date_gmt: '2008-01-15 00:58:40 +0000'
  content: |
    The elevated privileges problem is a kubuntu problem, not really kde 4. That is, kde 4 isn't configured to fully run off of su since ubuntu-based distros don't set a password on root. Simpler fix: sudo passwd root
- id: 594
  author: MilitantPotato
  author_email: ''
  author_url: ''
  date: '2008-01-15 09:24:20 +0000'
  date_gmt: '2008-01-15 09:24:20 +0000'
  content: |
    Using sudo for GUI programs isn't a good thing.
    See if kdesudo works, as I believe that bug comes from the use of kdesu.
- id: 595
  author: John
  author_email: jlawman@jelcom.co.uk
  author_url: ''
  date: '2008-01-19 05:45:00 +0000'
  date_gmt: '2008-01-19 05:45:00 +0000'
  content: |
    I tried KDE 4 (Kbuntu) this morning and I have to say I am underwhelmed by the whole experience.
    For example, the new start menu just feels "a bit clunky", the daft bouncing "busy" mouse pointer is still there and no networking configuration app (it may be there but I could not see it).
    To be fair Kubuntu is not the optimal distribution for KDE so maybe some of the problems is with the distribution.
    The positive side, KDE 4 look nice, seems quite fast on my laptop and the widgets are great.
    I'll keep an eye on it's development and keep trying it over the next few months - even try a different distribution.
    KDE 4 has a lot of potential.
    For the time being I'll stick with Ubuntu and Gnome.
- id: 596
  author: John Bilicki III
  author_email: jab_creations@yahoo.com
  author_url: http://www.jabcreations.com/
  date: '2008-02-19 04:35:49 +0000'
  date_gmt: '2008-02-19 04:35:49 +0000'
  content: |
    I can't find KDE 4 RPM for Kubuntu. I downloaded and installed Kubuntu 7.10 after KDE 4's release simply to test the new version of Konqueror. Go figure that the site did not actually list what version of KDE desktop was part of the ISO. I can't find any RPMs. Can you help me out please?
- id: 597
  author: Tomas Restrepo
  author_email: tomas@winterdom.com
  author_url: http://www.winterdom.com/weblog/
  date: '2008-02-19 05:02:15 +0000'
  date_gmt: '2008-02-19 05:02:15 +0000'
  content: |
    John: You don't need to download the RPMs, apt-get can be used to install it; just follow the instructions at http://kubuntu.org/announcements/kde-4.0.php, which basically boils down to:
    sudo apt-get install kde4-core
---

Yesterday I decided to go a bit on the bleeding edge and went ahead and installed KDE 4.0 on my machine running Kubuntu Gutsy Gibbon. I started installing kde4-core first, then went for the whole kde4 package.

 For the most part, the installation went OK. There are many UI changes, and I'm not sure I like all of them, but it's nice enough for the most part. I did run into some issues, so maybe this might help others solve them.

Graphics Corruption

KDE 4.0 tends to use a bit more resources of your graphics card. Because of the sleep/hibernate issue I was running the open source Radeon driver (which doesn't do much acceleration), so it was very slow at first and I was experiencing some nasty graphics corruptions at times that forced me to restart the machine.

I then tried enabling again the restricted fxglr driver that Ubuntu can install automatically, and that felt a bit faster, but I was still suffering some heavy video corruption.

Finally, I tried ATI's (AMD's, really) latest linux driver, which I downloaded from here. This is actually working much better: I'm seeing no video corruption at all (as long as XComposite is disabled) and seems a bit snappier, though a few things in KDE4 (most notably, the shutdown screen) are just very sluggish overall regardless of which driver I was using.

Of course, now sleep/hibernate don't work again, so I need to try to find a workaround for that.

Update: I noticed that the fglrx driver wasn't loading properly, so I went in and removed all traces of the older ubuntu driver versions and reinstalled the ATI driver again, and now I've got both 2D and 3D acceleration (i.e. with DRI) working. Plus, it seems that sleep, at least is now working correctly again. Whoot!

Can't run with Elevated Privileges

The second problem I started to notice was that I couldn't run applications that required elevated privileges from the KDE menu. I could still run them using 'sudo' from the command line, but if I tried running them from the KDE menu, it would keep rejecting the password I was specifying. Sounds very like what other people reported here.

I was able to fix this by editing my ~/.kde4/share/config/kdeglobals file, and adding this at the bottom:
 [super-user-command]
super-user-command=sudo

Wireless Networking

Whenever I boot directly into KDE4, I have no network right at the start, because the Wireless connection isn't configured.

Under KDE3, it still works right away because I have setup knetworkmanager already setup with my network details and it auto starts when I login. For now, I've added a script in ~./kde4/env/ that starts knetworkmanager when I login.

Unfortunately, it seems the KDE4 updates don't include a native KDE4 version of knetworkmanager so it seems it still runs as a KDE3 app.

The Shutdown Screen

The shutdown dialog in KDE4 just nags me, for two reasons:

The dimming on the screen while it is displayed takes forever in my machine; it's very slow, and the dialog itself takes quite a bit of time to paint correctly. I'm sure this has something to do with my video card settings, but I wish it wasn't quite so.

KDE4 asks you twice for the same information: Once you select the "leave"  option in the KDE menu, it asks you whether to logout/restart/shutdown, but all three options take you to the same dialog with the same choices again! Just dumb from an usability standpoint.

Other Problems

One issue I have not yet researched too much, but that is causing some issues is that kwalletmanager seems to crash right after I log in every other time, forcing a full reboot to get it to work again, which obviously breaks havoc with other things, including, for example, the wallpaper not getting painted on the desktop [1]. Hopefully this stuff will be fixed by the time Hardy Heron ships.

[1] Update: Looks like this isn't related to the other issue at all. KDE simply refuses to paint the wallpaper on many ocassions (but opening the dialog settings and clicking apply fixes it). No idea yet what the issue is.

Technorati tags: KDE4, Ubuntu

redpajama_set_name: RedPajamaGithub


The Switch Version of FIFA 18 seems Nothing More than an Enhanced Xbox 360 Port.
7 Ways how Assassin's Creed Saved the Series. However: no AC in 2019.
Trailer and Review of: Guacamelee! 2.
The Switch Version of FIFA 18 seems Nothing More than an Enhanced Xbox 360 Port. However, one could argue it's still a bit custom-built for Nintendo's latest console.
Multi-platform development sits at the heart of the way games are made today, with code and assets shared across multiple platforms – and this puts Nintendo Switch in a difficult position. It's highly capable bearing in mind its mobile chipset, but it's not quite potent enough to power cutting-edge triple-A titles, explaining why FIFA 18 is somewhat different to its PS4 and Xbox One counterparts. EA has promised a custom-built experience but to what extent is this really a bespoke edition of the game? Is it indeed built from the ground up with Nintendo's hardware in mind, or is it more like a custom variant of the last-gen versions? Yes, remarkably, PS3 and Xbox 360 still get annual FIFA updates.
It's a distinction we've been looking to hammer down for some time, especially in light of Peter Moore's reaction to a tweet from Eurogamer's Tom Phillips. Our news editor suggested that the Switch game was indeed built on last-gen foundations, while Moore doubled down on the 'custom-built' marketing. But what if we were to say that to a certain extent, both of them are correct? We laid down £54.99 (!) of our own money for the Xbox 360 game and can report that the Switch version does indeed use the last-gen assets as a base, and it also plays a lot more like the Xbox 360 game than the current-gen versions. However, describing it as a straight port would be unfair: the customisations are extensive and more is being made of the Nintendo hardware so to that extent at least, aspects of the title are indeed 'custom' built.
And happily, first impression suggest that the Switch release appears to mostly deliver the full-fat FIFA experience. Aside from missing The Journey, all other key modes are present, with Ultimate Team finally appearing on a Nintendo platform, along with the latest changes expected from a yearly FIFA update. There's also online play too, though this is limited to matchmaking with random people due to Nintendo's convoluted network set-up. Regardless, it's a promising start, and it's probably the most feature-complete FIFA we've seen on a Nintendo console in years.
The overall package is robust, although the game doesn't quite deliver the complete FIFA 18 package across the board, with missing features and a different feel to the gameplay compared to the current-gen versions. For example, there are no squad battles or weekend league in Ultimate Team, while negotiations and release clauses are absent from the career mode. Additionally, there are fewer weather conditions and player formations to select, making parts of the experience feel less fleshed out. Then there's the way the game plays: the pace is visibly faster than current-gen FIFA, while the AI is more erratic when passing. The Switch game feels very much like a refined FIFA 17 as opposed to its successor, and in that sense, it is far closer in the way it plays to FIFA 18 on Xbox 360.
Because of its last gen roots and the limitations of Nintendo's hardware, the Switch release can't match the current-gen experience, though it still holds up pretty well in some respects. Switch's post-processing features a more refined implementation with more in common with the modern versions, while the lighting resembles that of an early current-gen FIFA title. Switch FIFA runs at native 1080p when docked, so image quality appears crisp and clear. In terms of pixel count at least, it's a match for PS4 and Xbox One, although the lack of anti-aliasing means that the presentation doesn't look as smooth. However, move over to portable mode – the area where FIFA 18 on Switch excels – and these concerns become less of an issue.
The reduction in visual quality is harder to make out on the small screen, particularly via the elevated gameplay viewpoint, while the native 720p resolution when undocked provides a sharp image on the handheld screen. The presentation is otherwise a match for docked mode too, with no visual cutbacks outside of resolution.
Performance also remains the same when playing in docked and portable modes. Just like the current-gen versions, we're looking at 60fps during gameplay and 30fps for the replays and cut-scenes. Besides an occasional single dropped frame – basically invisible during gameplay – frame-rates are otherwise solid, with the game looking and feeling very consistent as you play. Replays and other sequences aren't quite as stable compared to PS4 and Xbox One, with some dips below 30fps in busy scenes, and points where, bizarrely, frame-rate temporarily becomes uncapped.
7 Changes You've Been Waiting For in FIFA 18.
FIFA 18 Career Mode allows managers to negotiate transfers in person.
Microsoft Learned from the Failed Xbox One Launch Pushing Kinect: No Focus on VR for the Xbox One X.
New Gameplay Trailer of Jurassic World Evolution out now, watch it here!
Xbox One X is Off to a Good Start: 80,000 Units Sold in United Kingdom Week 1.
Cowardly Rabbid Luigi shown in New Mario + Rabbids: Kingdom Battle Trailer.
Microsoft's Forza Horizon 2 & Ubisioft's For Honor Feature in August's Xbox Games with Gold.


text:
package com.wnezros.locatorviasms.Broadcast;

import android.os.Bundle;
import android.support.v4.app.FragmentManager;
import android.support.v4.app.FragmentTransaction;
import android.support.v7.app.AppCompatActivity;

import com.wnezros.locatorviasms.R;

public class SettingsActivity extends AppCompatActivity {
    @Override
    protected void onCreate(Bundle savedInstanceState) {
        super.onCreate(savedInstanceState);
        setContentView(R.layout.activity_broadcast_settings);
    }
}


There are a few different reasons why woodpeckers peck on homes and businesses. Woodpeckers will peck on anything that's tall. They do not need a tree to mark territory or to find a mate. They need something that allows them to create a drumming sound. Drumming is a behavior woodpeckers do to mark their territory. Woodpeckers will drum on trees, gutter lines, and fascia board to attract a mate. Sometimes woodpeckers peck on homes and businesses for food. If the structure is made from wood woodpeckers will peck to eat the wood destroying insects. Often woodpeckers peck on homes and businesses to create a safe, warm nest.
Why wait for other birds to move into old woodpecker holes when you can call AAA Critter Trapper & Repair to provide a permanent solution to your woodpecker problem. We do not just patch the woodpecker hole. We prevent future holes by making the damaged area stronger. Woodpeckers usually peck holes in the decorative crown molding on homes and businesses for nesting. The crown molding is made of foam and allows a large hollow space for woodpeckers to lay their eggs. Woodpeckers are protected so the only thing you can do is fix their damage. If the damage is left the woodpecker will most likely return every year for nesting. We have come across homeowners who have patched the hole and the woodpecker would peck a new hole right next to the patch. If you are in need of woodpecker damage control, give us a call today. We provide a solution to woodpecker damage. Woodpecker damage repair in Palm Beach woodpecker hole repair in Palm Beach County.
There are numerous ways to deter woodpeckers from pecking on homes and businesses. Some methods for deterring woodpeckers are visual deterrents, noise makers, and patching the hole. We have learned through years of experience these deterrents do not work. Patching will just allow the woodpecker to peck right next to the patched hole. If you have tried hanging pie pans, placing fake owls or tired of spending money on sound devices or patching holes and the woodpecker is still pecking on your home or business then give us a call. AAA Critter Trapper & Repair has the solution for you. You will finally be able to remove the fake owls, never have to purchase expensive woodpecker deterrent paint, and finally never have to worry about another woodpecker hole. If you have been looking for the best solution to woodpecker damage give us a call!
Woodpeckers are omnivores. They eat insects, berries, nuts and seeds. There are at least two hundred different species of woodpeckers. There are only a few places you will not find woodpeckers and that is Australia, New Zealand and Madagascar. Woodpeckers range in size from three inches to twenty inches in length. Woodpeckers can live up to eleven years in the wild. Woodpeckers mate for life. When the mate dies is when the surviving woodpecker will find another mate. The male and female woodpecker build the nest together. Woodpeckers have 2-5 eggs. One parent stays with the eggs at all times while the other parent gathers food. Once the eggs are laid it generally takes 14 days for the young woodpeckers to hatch. The young woodpeckers are ready to leave the nest at approximately 1 month after hatching.


text:
Montana VA providing veterans with support during Afghanistan, 9/11 20th anniversary
By: Jaurdyn Johnson
HELENA — The Montana VA says they have seen an increase in calls from veterans as the war in Afghanistan ends and the 20th anniversary of the attacks of 9/11 approaches.
"Everyone is talking about it, it's on a lot of veterans' minds and don't feel like you're alone with that. And it's OK to talk about it and get real with what's going on inside of you," said Janie Hall, a VA Peer Support Specialist.
Hall is a veteran herself. She compared the United States withdrawal from Afghanistan to the withdraw from the Vietnam War.
"The parallels between Afghanistan and the pullout in Afghanistan and the Vietnam war are... it's very parallel. I know for myself there are things that trigger me that didn't even have to do with me over when in my time overseas. It's real." said Hall.
Hall says that the support groups that the Montana VA offers for veterans are there to support not just those who served in Afghanistan but every single service member and vet.
"If you're struggling with something or are being challenged with triggers and your past traumas regardless of if you're Korea, Vietnam war, war to Afghanistan or Iraq, Persian gulf, it does not matter, we're here to help you and support you," said Hall.
The Montana VA health care center at Fort Harrison says veterans are also calling because they are struggling with the recent surge in coronavirus cases.
"We have noticed an uptick in veterans seeking help to discuss the situation in Afghanistan along with the COVID is now increasing again," said Bob McCabe, the Local Recovery Coordinator for the VA.
Hall reminds vets, that their feelings are valid, and that the first step of recovery is talking to someone, including other veterans.
"These concerns are valid, and the more we can talk to each other and rely on each other as veterans. More likely we're going to move forward in our recovery, feel better, and be happy, your mission as a veteran is to stay alive," said Hall.
She says veterans should remember that they are never alone.
"We need to get the word out to veterans that you're not alone. You're not alone in your thoughts and feelings, your concerns and Montana VA is here to support you,"
Thursday, September 2nd, the Montana VA is holding a Helena area veterans support group at 5 o'clock in the rec hall at the VA, it is a meeting to listen to one another, and for veterans to talk.
Masks are required at the event.
If you are a veteran or know a veteran who is struggling with thoughts of suicide call the Veterans' Crisis Line at 1-800-273-8255 and press one.
Confidential chat is available here or by texting 8382-5
Help is available 24 hours a day, seven days a week, all year long.
For more resources click here.


text:
Pyongyang set to break off denuclearization talks with Washington — diplomat
The deputy foreign minister blamed the breakdown of talks in Hanoi on the US side
© Yevgeny Agoshkov/TASS
PYONGYANG, March 15. /TASS/. The North Korean leadership is considering suspension of denuclearization talks with the United States, North Korea's Deputy Foreign Minister Choe Son Hui told reporters on Friday.
"We have no intention to yield to the US demands [put forward at the Hanoi summit] in any form, nor are we willing to engage in negotiations of this kind," she told reporters at a news conference in Pyongyang, to which foreign diplomats and journalists were invited.
The deputy foreign minister blamed the breakdown of talks in Hanoi on the US side, who "were too busy with pursuing their own political interests and had no sincere intention to achieve a result."
She also said that during an extended meeting, US Secretary of State Michael Pompeo and US National Security Adviser John Bolton "created the atmosphere of hostility and mistrust and, therefore, obstructed the constructive effort for negotiations between the supreme leaders of North Korea and the United States."
"As a result, the summit ended with no significant result," the North Korean diplomat said.
According to the deputy minister, North Korean leader Kim Jong Un is set to make an official statement soon to announce his country's further actions in the wake of the unsuccessful Hanoi summit.
It was the first statement by a senior North Korean official to comment on the results of the February 27-28 talks between Kim and US President Donald Trump in the Vietnamese capital of Hanoi. After a series of meetings, including face-to-face ones, the two leaders announced they would not sign a joint document. Earlier, North Korean media said that although the summit produced no tangible result, the leaders agreed to continue their dialogue.
Situation on the Korean Peninsula


Standing ovation standard: Dual-function wireless speaker/phone stand amplifies your audio experience while providing an ideal viewing platform for your phone or tablet. Features 33 ft. Bluetooth® range, Micro USB charging port, 1 hr. playback time (175 hr. standby), auxiliary port, and integrated microphone for calls. 2.19" x 4.13" x 3.94". White. Screened Dell EMC logo.


Our latest shots show a regular Cayman with the same exhaust tips featured on prototypes for the Cayman GT4, suggesting the same engine resides within.
The engine is thought to be an uprated version of the 3.8-liter flat-6 fitted to the previous Cayman GT4. We hear it could deliver as much as 400 horsepower in uprated form, up from 375 hp in the previous Cayman GT4.
The mystery Cayman is also devoid of the larger front intakes found on the Cayman GT4 prototypes, as well as the latter's rear spoiler. This suggests Porsche might be cooking up a slightly tamer version of the Cayman GT4 based on the regular Cayman, i.e. something to fill the wide gap between the Cayman GTS and Cayman GT4.
The Boxster is expected to receive the same treatment as similar testers based on the open-top car have also been spied.
It isn't clear what Porsche is planning but it is possible we're looking at something similar to the 911 GT3's Touring Package being developed. It essentially packed all of the goodness of the 911 GT3 in a more discrete wrapper.
With rumors Porsche is considering replacing the 718 with an electric sports car, cars like the Boxster Spyder and Cayman GT4—and their potential Touring Package siblings—may be the last chance to snag an entry-level Porsche sports car with a flat-6. Stay tuned.


text:
Echeveria affinis är en fetbladsväxtart som beskrevs av Walther. Echeveria affinis ingår i släktet Echeveria och familjen fetbladsväxter. Inga underarter finns listade i Catalogue of Life.

Källor

Externa länkar

Fetbladsväxter
affinis


text:
Divide and Conquer or Divide and Subdivide?
How Not to Refight the First International (PM Pamphlet)
By Mark Leier
2 copies in stock
The battles between Michael Bakunin and Karl Marx in the First International (aka the International Working Men's Association, 1864–1876) began a pattern of polemics and rancor between anarchists and Marxists that still exists today. Outlining the profound similarities between Bakunin and Marx in their early lives and careers as activists, Mark Leier (Bakunin: The Creative Passion) suggests that the differences have often been exaggerated and have prevented activists from learning useful lessons about creating vibrant movements.
PM Press (5/1/17)
Bloodstained: One Hundred Years of Leninist Counterrevolution
By Friends of Aron Baron
May Made Me: An Oral History of the 1968 Uprising in France
By Mitchell Abidor
The Value of Radical Theory
By Wayne Price
The Man Who Killed Durruti
By Stuart Christie


text:
The Home Cooks of Kosher Kitchens
Then & NowCommunity
African American cooks for Jewish families learned kashrut, sometimes Yiddish, and endeared themselves to community. A few went on to become kosher caterers.
By Chana Shapiro	October 28, 2020, 6:28 am Edit
Chana Shapiro is an educator, writer, editor and illustrator whose work has appeared in journals, newspapers and magazines. She is a regular contributor to the AJT.
The Goldring/Woldenberg Institute of Southern Jewish Life // Temple Beth-El in Dalton celebrates its 40th anniversary in 1980. Earlier in the synagogue's history African American women served as kosher cooks for events held in its social hall.
African American cooks prepared and catered events at Temple Beth-El in Dalton, about 90 miles north of Atlanta.
Photo courtesy of Avie Geffen // Rabbi Tobias and Sara Hene Geffen at their 50th wedding anniversary celebration in 1948.
In the first half of the 20th century, skilled African American women worked as cooks in kosher Jewish homes in Atlanta and in neighboring Southern towns, and some of them went on to establish their own successful catering businesses. The cooks used their intelligence, fortitude and skills to build careers as chefs and caterers. With their knowledge and experience as respected kosher cooks in and around Jewish Atlanta, they often had the opportunity to hire, train and educate others who followed in their footsteps.
Here are some of their stories gathered from family members and Atlanta historical archives.
Rabbi Tobias and rebbitzin Sara Hene Geffen of Congregation Shearith Israel in Atlanta from 1910 to 1970. In the late 1920s, African American cook Mamie Smith Walden was hired and soon became an integral member of the Geffen household. She was so closely associated with her prominent Geffen employers, she was widely known as "Mamie Geffen," and her obituary, singularly unique for an African American cook and caterer, appeared in The Southern Israelite (the forerunner of the Atlanta Jewish Times) in 1976, under the name "Mamie Geffen."
Photo courtesy of the Geffen collection, Rose Library archives, Emory University // Mamie Walden, who got her start in the kitchen of Rabbi Tobias and Sara Hene Geffen, was a well-known personality in the Atlanta Jewish community.
The rebbitzin taught Walden the detailed laws of kosher cooking, and over the years with the Geffen family, she became completely fluent in Yiddish. Later, during the late 1940s and early 1950s, Nellie Peterson, another African American cook, worked for the Geffens, where she mastered the laws of kashrut, along with rudimentary Yiddish.
The Geffens' grandson Rabbi David Geffen recalled, "My grandmother Sara Hene was very close with Mamie Walden, who conversed with my grandparents in Yiddish. She understood the rules of kashrut, and my grandparents completely trusted her cooking and baking.
"She mastered Ashkenazi culinary classics, including kneidlach, gefilte fish, cheese pie, cheese kugel and blintzes. My great aunt Annette Geffen Raskas' husband owned a kosher dairy in St. Louis, and he sent the Geffens kosher essentials every month, with which my grandmother taught Mamie to create traditional kosher dairy foods," David Geffen told the AJT.
"Mamie and Nellie cooked for other kosher families, too, including Rabbi Harry and Riva Epstein of Congregation Ahavath Achim. Even if Mamie had big catering jobs, she helped my grandparents prepare for Pesach."
Both Walden and Peterson became premier kosher Atlanta caterers, Walden until the late 1970s and Peterson through the 1980s. They were always heavily booked because of their organizational expertise and ability to adapt a "gourmet" menu to kosher standards. Walden even built a separate fully stocked kosher kitchen in her home, where she, who personally observed the laws of kashrut, scrupulously prepared all of her own meals and from which she often catered.
Walden and her sister Katie, who had worked for the Geffens' daughter-in-law Anna Geffen, went on to train other African American women in kosher cooking. One of them was Sally Hillsman, who also became a caterer.
Congregational Catering
Hillsman was an accomplished disciple of the Waldens and Peterson when she started working with Stanley Birnbaum, whose kosher catering business in the 1980s and '90s began as a sideline but soon expanded. In need of an assistant and co-chef, Birnbaum hired Hillsman, who had catered for the Atlanta Jewish Federation and knew how to apply her ethnic Southern-style cooking to Ashkenazi cuisine. Although she had a wide spectrum of admired dishes in her repertory, local lore has it that her kosher fried chicken and fried okra were among the most memorable items served at Birnbaums' catered events.
Sherman Goodwin, who was trained by Sally Hillsman, manages kosher events in Atlanta.
Birnbaum was a talented amateur cook who initially began catering for Congregation Beth Jacob celebrations and retreats. When he decided to expand his business, in addition to hiring Hillsman, he often brought her daughters, Jackie and Barbara Jean, to work with them. Hillsman was responsible for selecting and personally supervising a top-notch kitchen staff of African American women, most of whom had some experience in kosher cooking. In addition to events at Beth Jacob, the team of Birnbaum and Hillsman catered for other Atlanta synagogues, including Or VeShalom bond dinners. For many years, they ran kosher events at the elegant Peachtree Plaza hotel in downtown Atlanta, which had a kosher-equipped kitchen. Today African American men and women, mainly trained by Hillsman such as Sherman Goodwin, work for large catering companies and manage kosher events in private homes.
Kosher in Dalton
Jewish families in Dalton, Ga., got their kosher meat from Chattanooga or Atlanta, packed in dry ice and sent on a bus, then picked up and often prepared by home cooks. Esther and Sam Millender, who moved to Dalton as newlyweds in 1930, employed Catherine Wofford as cook and housekeeper from the 1940s to the 1970s. Esther and her mother taught Wofford the rules and recipes of kosher cuisine; however, Wofford was so respectful of the kosher laws and traditions that she would not cook in their kitchen unless Esther or Esther's mother was present.
Ivan and Shirley Millender stand with their son Michael and top-tier Atlanta caterer Nellie Peterson, who meticulously prepared and presented the food for Michael's bar mitzvah.
At Temple Beth-El in Dalton, under the watchful eye of congregational women, local African American women served as kosher cooks for events held in the social hall. The most memorable of these women was India Harris. She reigned supreme in the synagogue kitchen with her hand-picked assistants. Her culinary presentations were elegant and elaborate, and India had to be booked to cater events well in advance. Jewish families depended on her to arrange bar and bat mitzvah receptions, holiday dinners and other celebrations. She was stylish, dignified and greatly respected.
The Millenders' son Ivan noted, "There was a 'pecking order' among the network of the African American 'kosher specialists.' It's likely that most of the cooks spoke and understood some Yiddish. I was told that the reason the Jewish families had the finest cooks in town was that our families paid them better than the non-Jewish ones. I'm sure that's true."
Chana Shapiro
jewish atlanta
Rabbi Tobias
Sara Hene Geffen
Congregation Shearith Israel
The Southern Israelite
Rabbi David Geffen
Ashkenazi
Anna Geffen
Sally Hillsman
Atlanta Jewish Federation
Congregation Beth Jacob
Peachtree Plaza hotel
Or VeShalom


text:
More Than Just a Pretty Face by Syed M. Masood
Posted on June 19, 2020 by islamicschoollibrarian
This book is a Muslim YA romcom OWN voice written by a Muslim male. Woah, right? And the actual story, sigh (blush) I enjoyed it, and part of me is disappointed in myself for how much I enjoyed it. Most of the characters are Muslim and all over the spectrum in their religiosity so to speak, there are a lot of jokes at the expense of tenants in Islam and trivializing of certain concepts which really isn't something to celebrate, but it reads real and there is a lot of Islam that is front and center and deep and though provoking. For most non Muslim readers, I'm sure 15 or 16 and up would be fine with the content and 353 page length, but as a former Islamic School Librarian, I'd have to reserve recommendations to college age. The protagonist is 19, there is talk of sex, but not crass, the main female character has a past that includes a sex tape, and there is a lot of language, but its also really funny and really relatable and really sweet and takes place in high school.
Danyal is a pretty face, but he isn't very bright. He goes to an elite private school though somehow, and while he is admittedly dingy, he is also very kind, innocent and generous. He was held back at some point in school and is 19 as a senior in high school. He works in a French restaurant and dreams of being a chef. He has no desire to go to college and as the only son of Pakistani immigrants, they are not thrilled with their son't future plans. Danyal is pretty chill about it though and his mom wants to arrange his marriage, and he is willing, although he is crazy in love with his friend's twin sister. He is religious and hasn't really broken any of the Islamic relationship rules, he prays fajr, and just kinda floats through life doing the best he can and forgiving himself and others when they mess up.
When his mom arranges a meeting with Bisma he is willing to get to know if they are a match. She however, fully discloses her past to him when they head out for coffee, which involves her rebelling, once a few years earlier, against her father and going to a party, further rebelling and getting drunk and then making the poor and regrettable choice to sleep with someone. To make matters worse, the event was video taped and spread around the community forcing the family to move. Bisma is pretty religious and really studious and really sorry, but her father and most community people don't let it go. Danyal thinks that is stupid, one mistake shouldn't haunt her forever, unfortunately he doesn't think chivalry and pity are enough of a reason to marry her as he doesn't think they are meant for each other. Basically, he is still really crushing on Kaval. So he and Bisma decide to be friends.
When Danyal's history teacher in a fit of spite nominates Danyal for a prestigious Renaissance Man competition, Danyal calls on Bisma for help. The topic is Winston Churchill, the beloved British leader, but Danyal quickly learns he is not beloved by most Indian subcontinent people. Kaval offers to help so that Danyal can win the competition, impress her parents and then maybe give them a chance. But, suddenly Danyal doesn't know if that is what he wants. He wants to be himself, he wants to be accepted, he wants Bisma.
WHY I LIKE IT:
You know how it is going to end, you don't know entirely how it is going to get there, but you know where it is headed, yet the book is still compelling and fun. Between the banter of the religious friend, and the no longer religious friend, the advice the French Chef bestows on Danyal and Danyal's complete and utter cluelessness to everything, the book is really warm and the characters really like-able. I dislike the stereotype of the "religious" character, but the other side characters are better developed.
On occasion I think Danyal's stupidity is over done, he isn't an idiot, he just isn't book smart. So when he doesn't know what "break a leg" implies for example, it seems a tiny bit off. I know his friends say he isn't funny, but I think he is hilarious, especially with his commentary on the Desi community. "It is the curse of brown boys everywhere. We either die young or we live long enough to see ourselves become uncles."
The role of Islam is incredibly prominent, and the characters understand what it means to be Muslim differently. Sometime I agreed with them, sometimes I didn't, sometimes the characters didn't agree with each other, sometimes they did. There is a lot to think about: destiny, Allah's mercy, Qalb-e-saleem (a pure heart), caring for the less fortunate. Even politically there is a strong thread of colonialism, which the characters wrestle with and with being immigrant's children. There is a lot packed in, but it flows so smooth and the writing rich with authenticity, that quite often I would laugh out loud and read various lines to my young children.
Talk of sex and losing virginity, but not detailed, just stated. The chef is a lesbian. There is lots of language including the F word, not thrown in effortlessly, usually for a reason, and often reprimanded. There are a few kisses on the cheek and lips between Danyal and Bisma, but in a Disney princess movie sort of way.
TOOLS FOR LEADING THE DISCUSSION:
Not for middle or even high school book club. I don't think that it is a completely "halal" romance story, but I think I wouldn't be concerned if juniors and seniors were reading it, I think they would love it, and I might just have a few that I want to suggest it to…
Filed under High School, Muslim Author, Muslim Character, strong women, YA FICTION and tagged arranged marraige, chef, colonialism, culture, desi, Family, friends, funny, handsome, High School, High School and Up, Islam, language, male perspective, More than Just a Pretty Face, Muslim Characters, OWN Voice, Pakistani American, past, religion, religious, romance, romcom, Syed M Masood, Winston Churchill | 1 Comment
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