Allowing them to return to their people is not the same as what you call 'deserting' them. If they wish to leave, they should be allowed to. They are humans, not property.
You're assuming that property and humanity are mutually exclusive terms. They're not.
Furthermore, the whole purpose of slavery is to enlighten the slaves.
Ha. Unfortunately, Mr. Galente, the Amarr don't approach "enlightenment" in the way most of the rest of us do.
Accepting one's place in "God's" plan: that is orthodox Amarrian "enlightenment." No capacity for independent thought required, nor desired, only faith and obedience. The highest form of wisdom, as they see it, is surrender of the self to greater powers.
As a basis for a stable society, it works pretty well.
You fail to understand, a slave has no place. Even among this "Republic" the tribals value so highly, there is no home for an uneducated house slave: it is no warrior but through its duties and has nothing to offer save through successful completion of said duties.
Do not underestimate the good we do these creatures. We clothe, shelter and sustain them and ask little in return.
... We clothe, shelter and sustain them and ask little in return.
Create, clothe, shelter, and sustain.
Surely you wouldn't want all the training that goes into a decent house slave-- proper, civilized bed making, clothes washing, dusting, polishing, ironing, cooking, appropriate place settings for dinner, on and on-- to go unappreciated?
You shattered any hope of a future they would have by taking their ancestors away from their homes, their families, their lives. YOU are to blame for this, you deserve no thanks for any half-good you have done since.
Indeed, an experienced master should take a modicum of pride from his efforts. It is similar to mineral working; you take an unrefined ore, scrutinize it, cleanse it, and in the end you have a mineral free of it's original impurities. A dedicated, well trained Minmitar is capable of so much, once broken. The chore of cleaning the cups becomes an art form after so many years, and the truly dedicated slave has a right to take a certain pride in its efforts as well, in my opinion.
I have been moved to respond to your statement as it is not factually accurate, and distorts the nature of what we Amarr mean by the term slavery. It is in truth the very basis for the empire's society, mission and structure; if you reject one, you reject them all.
All human beings are subservient to God. The issue is the nature of this subservience. All are slaves of some kind. Those, in this discussion, who have been called slaves are the ones in need of spiritual instruction so that they may become the true servants of the Lord. They are at the bottom of the chain of authority that originates with the divinity and moves down through the society of the empire.
The freedom so championed by the Gallente and the Minmatar is really the most debased kind of slavery: a soul-killing worship of one's own will that losses all sight of true being and true happiness. Those without faith often have trouble seeing this, but the true faithful do not waver.
Step back from the brink.
As to the point of this discussion: it would be best (and proper) for escaped slaves to be returned, but it may not be currently feasible due to practical and political considerations. We should mourn for the souls that will thus inevitably be lost.
Slaves who felt the need to escape from their servitude should not be hunted down. The Holder who did not see to their needs, who allowed their discontent to grow unchecked, forfeits ownership of the slave in question the moment the slave's heart is set on escape. It is a breach of contract in a sense, and as such the slave is no longer even a slave. To hunt these people down as if they were criminals is nothing more than a corrupt and cruel attempt for unfit Holders to try and save face.
Furthermore, the notion that it takes generations of servitude to reach enlightenment is, in a word, offensive. Now of course I learned from my teachers, my parents, and my peers, and continue to do so today, and yes the lessons one's elders pass down are of some value, but I am no closer to God simply because my great great great grandmother was once a house slave. My journey, my path to enlightenment has just as many steps shared with others as it does that only I can take.
A logical objection, but it is one not consonant with the Faith. The Amarr themselves were tried and tempered through generations of suffering to become the chosen of the Lord, for it is written, "For forty millennia we struggled in the desert, etc." If God's chosen have thus endured, others can be rightly asked to bear much less. The complete change of a culture takes generations, and slavery is designed to effect just this transformation of the faithless into the faithful.
The idea that the conquered subject can choose to be "free" contradicts the word of God, for it is written, "Go forth, conquer in my Name, and reclaim that which I have given." How can the faithful "give back" that which is not theirs to give? The Lord wishes these peoples to be reclaimed, thus they must. The empire has eased new conquests into Amarr society through the slow reformation of the will inherent in the institution of slavery for centuries. Any equivocation on the necessity and the effectiveness of slavery itself equals an equivocation on the Amarr faith.
We can productively discuss misuses of the institution, which have occurred. We may also then discuss particular reformations based upon these excesses. At all times, we must remember that any reform is really a return to the ideal and not novelty. God's command and its proper realization do not change in their essence, only in the accidents of their expression; we must submit to it.
The key one must remember is that the Amarr know the value of submission. All Amarr know to submit themselves to a greater authority. Within this submission the will is not destroyed but reformed. The unreformed human will resists God, and so it must be set to struggle in the desert, until it is ready to take its place in the hierarchy God has ordained. Many escaped slaves escape so that they may persevere in the depravity of their unrepentant nature. They do not flee a holder who did not see to their needs, but rather the guidance of a parent who wishes the best for their child, even if the good is achieved through a difficult tutelage.
As well, one might add on a purely legalist note that within the borders of the empire an escaped slave is a criminal. As I have cautioned before, outside of the Empire's borders discretion must rule, as the Empress' own policies appear to suggest.
And may I ask, who wrote that? Certainly not God. Quite foolhardy of you to base your entire society off of the writings of a single man. A man who quite obviously had an agenda. But of course, he was Amarrean was he not? How convenient.
You may lack of the proper insight in this matter. While you are definitly right to think that the Scriptures are unperfect, as a collection of texts created by mortals (in the opposite of God), in an unperfect language. But here you are reading it as if it was a written testimony to slavery.
Nope... she probably does not. Maybe you should enlighten her with more quotes. That is all you seem to really base most of your actions from.
Sure... they can own their serfs. Maybe some worlds, away from everyone else. But slaves? As others have pointed out, your texts mention those not.
They are stolen objects. If you can arrange for their return without breaking local laws, you should.
The Empress ordered all slaves released that were beyond a certain number of generations at the time of the order, she never commanded that all slaves that reach the same number of generations after the time of her order to be released too. So I think the question is irrelevant.
This is up to the holder. There is no set clock upon which slaves should be released like you seem to think.
Slavery (of adults) is an answer. All societies have means to curb immorality, be it corporal punishment, imprisonement, banishment, indentured service, debt slavery etc.
Slavery is by no means the only tool the Empire uses to teach proper morality, the Empire uses many more teaching tools. As far as my knowledge the Scriptures wisely don't specify what tools are to be used and what tool aren't. Abusing the institution of slavery is just as bad as parents abusing the power they hold over their children.
As to the issue of authorship, this subject too is often an issue for those outside the Faith. Did human hands write the scriptures? Yes, in fact, a great many. All told, there are likely hundreds of human authors within the corpus of the Scriptures. Did the Lord inspire this writing? Yes. His inspiration and influence is the guarantee of its truth.
In this passage, however, the Lord directly speaks. It has been taken by many as an historical record of an event (The scriptures have been shown to be a quite reliable historical source, even by the standards of the faithless, for a number of early events, for which no other culture has a history).
One of the key issues between us is that many seem to take the scriptures as a work of literature, like a pleasant novel. The faithful do not see these texts in this way. If an understanding of Amarrian scriptural interpretation is not brought to the table, we will simply argue past each other to no end.
And so I shall. I spent 20 years doing just so, but only localy on Imperial planets. It was my intention upon receiving my capsuleer license that I should venture beyond the Empire to seek out more distant poor lost souls so I may return them to loving arms. Thank you all, you've all been a great help keeping me on my path.
Ah. So if I let's say, ended up being a brother to a escaped slave... I am stolen property that must be captured? I see how it is. "If we can't hold onto Bob-the-slave, we'll take his brother instead". This object finds this amusing.
True that. You must whip them as well. Maybe a little forced reading of you book over and over. Maybe even loving care. Love them and they will lick your feet.
20 years of doing that sound a tad bit pointless in life. You spent 20 years searching for an escaped slave who obviously has no interest working for you. Why don't you look in local articles for housecleaners looking for work? Maybe they will do a better job. And hey, if they are Amarr, you don't have to bother to re-educate them.
I am sure if you venture farther out into the void, looking for "poor lost souls" would not be the majority of your worries. Maybe... we just want to be lost. Maybe the loving arms we seek are those who are not yours or even Ammarian.
Amarrian law isn't rocket science. The the legal status of your brother has no bearing on yours. Your brother's escape doesn't make you a slave.
Not even remotely. I believe in Amarrean arrogance cloaked by empty religiousness.
I think that you're confusing arrogance with righteous confidence and empty religiosity with spiritual depth.
Anyone wondering why a lasting peace is, at this point, impossible, need look no further than the majority of posts in this thread.
By the way, I escaped over 10 years ago. Come get me.
With so much of the moralising, hypothetical scenarios, and other higher-order language present here, it's always worth remembering that some of these topics have a rather personal element.
Ms Starfire isn't alone in that position either. A number of her fellows have a similar personal reason for not liking the Empire.
Not to mention fighting against people who specificly have stated a desire to return them to their indentured state... That has to lead a certain edge to proceedings.
While you may ( or may not) be viewed as an escaped slave, that is only to be determined by the holder who owned you. Until that person or family goes through the legal channels informing the Empire to mark you as escaped, we Pod Pilots do not have the authority to recapture you and put you back into Slavery (since we would probably then be seen as stealing property).
It can always be debated which practice is best to enlighten people, to bring them closer to God. Will these debates lead to war, probably. Is lasting peace possible, maybe, but all parties must want it. All parties must put the past behind them and look to the future, We do not move forward when we still cling to old wounds refusing to allow them to heal.
I think you've just proven my point. Care to back up such big claims?


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United States Reaches Agreements with New York State and Local Government Agencies to Improve Accessibility to Covid-19 Vaccination Websites for People with Vision Impairments
By Press Release
Court Reports/Department of Justice Press Releases
Jacquelyn M. Kasulis, Acting United States Attorney for the Eastern District of New York, today announced agreements pursuant to Title II of the Americans With Disabilities Act of 1990 (the "ADA"), with five New York State and local government agencies to fix accessibility barriers for people with visual impairments on their COVID-19 vaccination websites.
Pursuant to Title II of the ADA, the United States Attorney's Office investigated the vaccination websites for New York State's Department of Health, the City of New York's Department of Health, New York City Health + Hospitals, Nassau County, and Suffolk County. As a result of this review, the United States Attorney's Office identified multiple areas where text was difficult to read for visually impaired people. On some of the websites, individuals with visual impairments using screen readers were prevented from identifying what steps they needed to take to complete forms, or from readily navigating the websites. On some websites, lettering was set against a background causing a low contrast.
Following this investigation, the New York State's Department of Health, the City of New York's Department of Health, New York City Health + Hospitals, Nassau County, and Suffolk County have now entered into written agreements with the United States Attorney's Office certifying that they have corrected the identified problems. These government entities further committed to maintaining that their COVID-19 vaccination websites will be accessible for people with visual impairments.
"In the midst of the ongoing global pandemic, people with vision impairments must be able to access information about how and where to obtain COVID-19 vaccinations," stated Acting United States Attorney Kasulis. "Our Office thanks the New York State Department of Health, the City of New York, New York Health + Hospitals, and Nassau and Suffolk counties for their cooperation in complying with the requirements of the ADA and for ensuring that these vital websites are accessible to the visually impaired."
The United States Attorney's Office gratefully acknowledges the assistance of WebAIM, a nonprofit web accessibility organization based at the Institute for Disability Research, Policy, and Practice at Utah State University, which provided information on accessibility issues on the websites addressed in the agreements announced today.
The government's review was handled by Assistant United States Attorney Edward K. Newman. The United States Attorney's Office for the Eastern District of New York recently announced a Civil Rights Team in the Office's Civil Division. The Civil Rights Team focuses on protecting the rights of the most vulnerable residents of the Eastern District of New York. The Office has also a webpage, located at https://www.justice.gov/usao-edny/civil-rights, dedicated to Civil Rights Enforcement, which highlights the work of the Office and provides links to complaint forms and to other civil rights resources. For more information on the U.S. Attorney's Office, or to report to report suspected violations of civil rights please visit https://www.justice.gov/usao-edny.
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Q: Arranging div elements using css floats I have the following divelements that are generated randomly so I can't make changes to a single div element.Here is the example http://jsfiddle.net/y638o46h/2/ .But I need a particular change. I want the space occupied by the first and the fourth posts to be occupied by a single post.i.e the first image needs to be twice the size of the rest.In total five images will be rendered then. I've tried doing it but can't figure out how.
html

Lets make this work

Lets make this work

Lets make this work

Lets make this work

Lets make this work

This one clearly has too many lines that do not fit

css
*{
margin: 0;
padding: 0;
box-sizing: border-box;}

.relatedposts {
display:table;
width:1024px;font-size: 0;
/* fix inline gap */
margin: 0 auto;}

.relatedthumb {
float: left;
margin-left:5px;
position: relative;
margin-bottom:10px;
}
.relatedthumb img {
text-align:center;
}
.justin-cover {
color: #fff;
font-size: 30px;
font-weight: 500;
/* height: 30%; */
width: 100%;
position: absolute;
bottom: 0;
left:0;
background: rgba(0,0,0,0.5);
padding: 10px;
transition: all 0.5s;
}

A: You can try something like this in CSS :
.relatedthumb:first-child img {
    height: 300px;   /* with your desire size */
    width:300px;     /* with your desire size */
}

Here, the :first-child will target the first element only.

A: as i figure out you need those div to represent differently according to the number.
an example : the first image red border and the fourth blue border
you can use jquery to solve this
you can set two class
class="relatedthumb special"

for the div you want to make it special
$(".specail").css("border","red")

and if it not the solution you search please explain your problem little more
or you can do it with out a class :
var count = 0;

$( "#relatedthumb " ).each(function( i ) {
    if(count%4 == 0)
    {
       this.style.width= "400";
       this.style.height= "400";
     }
     count++;
  });

so first image in every iterate will be with size 400*400

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Destruction and Centralization – Monopolizing the Worship Market
I want to take a moment to explore Deuteronomy 12:1-7. In doing so, however, I want to make an analogy to the economics of contemporary technology. This is part of a larger goal of "hitting refresh" on the metaphors and analogies we use to talk about God and Judaism. Most of our analogies stretch back aeons and now lack the everyday sensibility that makes metaphors and analogies helpful. The best example of this is traditional comparison of God to a king, when few, if any, people living today have experienced living under a real king. Finding new ways of talking about God and Judaism enables us to better understand God and Judaism, as well as integrating them more into our everyday lived experience. However, analogies and metaphors don't just convey information, they also shape it. Changing the way we speak about God and Judaism also changes how we think about them. This isn't necessarily a bad thing, in fact it offers up exciting possibilities, but it is something we should do with our eyes open. I want to explore some of these possibilities in this post on Deuteronomy 12:1-7, and at least one more on a different topic.
Deuteronomy 12 discusses the laws of centralization and sacrifice that the Israelites must observe after they enter the land of Canaan. These laws open not with Israelite cultic worship, however, but with how they should destroy the physical sites of worship that they find in the land, only thereafter going on to the topic of centralization
These are the laws and rules that you must carefully observe in the land that the Lord, God of your fathers, is giving you to possess, as long as you live on earth. You must destroy all the sites at which the nations you are to dispossess worshiped their gods, whether on lofty mountains and on hills or under any luxuriant tree. Tear down their altars, smash their pillars, put their sacred posts to the fire, and cut down the images of their gods, obliterating their name from that site.
Do not worship the Lord your God in like manner, but look only to the site that the Lord your God will choose amidst all your tribes as His habitation, to establish His name there. There you are to go, and there you are to bring your burnt offerings and other sacrifices, your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks. Together with your households, you shall feast there before the Lord your God, happy in all the undertakings in which the Lord your God has blessed you. (Deuteronomy 12:1-7)
These two paragraphs are generally understood as two contrasting ideas; "here's how you treat bad worship, here's how you treat good worship." The religions of the natives are bad and must be destroyed, while the good religion of the Israelites is meant to be performed at a single location. In what follows I would like to propose that these two paragraphs are not meant to be contrasting ideas but complementary ones, both part of securing the Israelites involvement in the proper form of religious activity.
To get to that idea, I want to look at a two instances from the recent history of the technology market. The first is the role the iPhone played in the competition between Verizon and AT&T in the United States cell phone market.
Back in 2006 Apple sought to release the original iPhone on Verizon; the leading carrier in the U.S., though, was wary of Apple's demands that there be no Verizon branding, no Verizon control of the user experience, and no Verizon relationship with iPhone users beyond managing their data plan. Therefore, Apple launched the iPhone on the second-place carrier (AT&T née Cingular); AT&T accepted Apple's demands in full with the hope that Apple's famously loyal customers would see the iPhone as a reason to switch.
That, of course, is exactly what happened: in the five years following the iPhone launch, AT&T went from trailing Verizon by $400 million in wireless revenue to leading by $700 million; that's a $1.1 billion switch thanks in large part to Apple loyalists' willingness to switch carriers to get an iPhone. The effect was even greater on smaller carriers, which had no choice but to accede to Apple's increasingly demanding terms: not only would Apple own the customers, but carriers had to agree to significant marketing outlays and guaranteed sales to carry the iPhone(Ben Thompson, "Apple Should Buy Netflix")
Before the iPhone was released, Verizon was the unquestioned leader in the United States, seemingly because of their better service and plans, and they felt very secure in that position. What they did not count on was the power and influence of the physical devices that customers used to access their services. It turned out that the physical devices had the power to be a determining factor. Once the iPhone was introduced, people flocked to it, and that meant flocking to the only cell phone service to which iPhones gave access.
Something similar happened with the introduction of the Windows operation system on IBM computers, before the OS market was really even getting off the ground.
IBM spun up a separate team in Florida to put together something they could sell IT departments. Pressed for time, the Florida team put together a minicomputer using mostly off-the shelf components; IBM's RISC processors and the OS they had under development were technically superior, but Intel had a CISC processor for sale immediately, and a new company called Microsoft said their OS – DOS – could be ready in six months. For the sake of expediency, IBM decided to go with Intel and Microsoft.
The rest, as they say, is history. The demand from corporations for IBM PCs was overwhelming, and DOS – and applications written for it – became entrenched. By the time the Mac appeared in 1984, the die had long since been cast. Ultimately, it would take Microsoft a decade to approach the Mac's ease-of-use, but Windows' DOS underpinnings and associated application library meant the Microsoft position was secure regardless. (Ben Thompson, "The Truth about Windows versus the Mac")
Demand for the IBM personal computer was high, and it came preloaded with Windows. By virtue of that connection between the physical device and the operating system, Microsoft dominated the market for years, without Apple ever really having a chance. This is exactly the same as what happened with the iPhone, except that the iPhone was being introduced into preexisting market while the IBM personal computer was basically creating a new one. In this new market, one physical device dominated, and therefore the operating system connected to this device also dominated.
The common idea in both of these examples is that physical objects, like iPhones or personal computers, determine the market, and that when these physical devices are connected to other things, like cell phone plans or operating systems, they give the market to those things. Returning to Deuteronomy 12:1-7, I would like to propose that we should see the laws recorded there as working off this idea in an attempt to shape the Israelites' religious practice. Instead of iPhones and personal computers, the physical objects here are the places and paraphernalia of worship. When the Israelites destroy any place where the Canaanites worshipped, when they destroy the altars and pillars and trees that the Canaanites used in their worship, they are limiting the physical objects available to them in their worship. If the Canaanite objects are available, the Israelites may flock to them, and thus to the deities connected to those objects. Getting rid of those objects means that the Israelites have no choice but to worship with objects connected to God. Similarly, when God says they have to worship only at one central location, this means that the nature of worship in this one, easily controlled, environment, shapes the Israelites' religious experience. These are not contrasting laws about how to treat good and bad religion but complementary laws ensuring God's monopoly in the worship market.
As I said above, however, this new analogy requires some new understandings. This is all based on the idea that there is such a thing as a worship market, that the Israelites will necessarily participate in worship and religion, with the only question being with what physical objects and to which god(s). This assumptions is, I think, fairly well born out by the existence of religion throughout human societies across history. Moreover, it seems fairly evident from Tanakh. The book of Judges is full of the Israelites straying after foreign gods, seemingly for no other reason than the fact that they were there. Once we take that reality as a given, it makes sense that God would attempt to limit the available objects and sites of foreign worship, so as to manage and direct that basic religious impulse.
Perhaps more dramatically, this analogy allows us to move away from seeing Deuteronomy 12:1-7 as being about "bad" religion versus "good" religion. The reason that the Canaanite sites of worship must be destroyed is not because they are "bad" but simply because they are competition. This isn't to say that they're "good," but simply to reevaluate the way we think about issues of idolatry and foreign worship. It is possible that the problem with worshipping gods other than God is less that they don't exist and that the worship is false and more that we are supposed to be dedicated to God specifically. What other nations do is their own business (which, again, doesn't make them "right" or "good," just not our concern). In fact, something like this seems to be expressed in the fourth chapter of Deuteronomy, where it is said that the heavenly bodies were given to the nations to worship (4:19) (see my piece on this understanding of idolatry here).
In conclusion, reimagining the laws of destruction and centralization in Deuteronomy 12 as attempts to shape and control a worship market highlights the idea that there is a "demand" for religion and the importance of "customer loyalty." More importantly, I hope that it makes this passage more understandable to the average reader, and that it makes the ideas therein make more sense and more familiar to them. In another post, I want to look at another new analogy, exploring the connection between the commandments and the reasons for the commandments in light of the connection between hardware and software.
Author levidmorrowPosted on August 18, 2017 August 18, 2017 Categories Religious Language, torahTags analogy, centralization, destruction, deuteronomy, devarim, economics, foreign worship, iphone, marketshare, metaphor, microsoft, Religion, worship1 Comment on Destruction and Centralization – Monopolizing the Worship Market
God, Otherness, and the End of Utility: Rav Shagar on Korbanot
Rav Shagar combines George Bataille and Rudolf Otto with Biblical texts and Hasidic commentators for a challenging theology of sacrifices.
In honor of this week's parashah, Vayikra, I have translated some excerpts from "Candle and Sacrifice" (see original Hebrew here), a sermon given by Rav Shagar for Shabbat Hanukkah and published in "LeHa'ir Et HaPetahim." The sermon focuses on two parallel dichotomies, the first between the services of the Menorah and the sacrifices in the Temple, and the second between the Shabbat candles and the Hanukkah candles in the home (I have discussed this dichotomy here). The candles of the Menorah and Shabbat represent light and warmth, comfort and familiarity, while the fires of the sacrifices and the Hanukkah candles represent death, destruction, and otherness.
In the excerpts below, focusing on the sacrifices, Shagar quotes from George Bataille, a French thinker who theorized about religion in context of production and human nature. Bataille argued that the world exists in an "immanent" state, like "water in water," with no differentiation between any of the different aspects. Each aspect of the world of itself and for itself, at a given moment.. An animal that kills another animal is not qualitatively different from it. Differentiation, according to Bataille, develops out of human consciousness. Humans specify previously undifferentiated aspects of the world and objectify them. This is because humans look at things as tools which have specific purposes; they don't exist for themselves at a given moment but for the sake of accomplishing a goal in the future. This leads to "the world of things," the "profane" human world, in contrast to the "divine" realm, the world as it is outside human perception. The transition from the natural state of the world to the world of things happens automatically, while transitioning back requires the rededication of a tool towards unproductive ends. Bataille's examples range from the unproductive consumption of alcohol to human sacrifice. In the middle is animal sacrifice, where animals that could be used for a range of productive purposes, in their life and in death, are dedicated to the divine on the altar, and thus will fulfill none of their potential purposes. In this moment, the tool reverts to being an animal, a part of the world, and the human who made it a tool becomes, to a degree, a part of that world as well.
Shagar also references "The Idea of the Holy," by Rudolf Otto, which is a book length exposition of the idea that a significant aspect of religious experience cannot be captured by language. Otto explores this "numinous" aspect, which he calls "the holy," and shows how it is always experienced as entirely other and foreign to human existence. Because of this, a significant aspect of the holy is its destructiveness and its amoral character; the rigid framework of human life and morality is entirely foreign to it. The idea of the morality of God results from the aspects of religious experience that can be put into rational, human, language. The moral and rational aspects of God become more dominant in more developed religions, but the destructive otherness of the holy can never be removed from religion entirely, not should it (for more on this, see this quote from Paul Tillich's "The Dynamics of Faith").
It is against the background of these two thinkers that Shagar explores the meaning of korbanot, and through the lens of Jewish texts, from Tanakh through to Hasidic thinkers, with Levinas and Derrida briefly mentioned for good measure. Melding these disparate elements together in the crucible of the derashah, the classic form of the rabbinic sermon, Shagar looks at what meaning the Temple sacrifices present for the religious life of a contemporary individual, as I will briefly explore after the excerpts.
Lighting the candles of the Menorah is one of the priestly services in the temple – "Speak to Aaron and say, "In lighting the candles toward the face of the menorah, light seven candles" (Bemidbar 8:2). The nature of this service emerges more clearly in contrast to a different procedure, that of bringing a sacrifice: the sacrifice returns the "thing," the object-animal, to nothingness via its destruction and ending. This is most clearly expressed by the Olah sacrifice that is burnt up entirely on the altar: "the priest shall offer up and turn the whole into smoke on the altar. It is an olah, an offering by fire, a pleasing aroma for God" (Vayikra 1:13). However, we need to be precise: "The principle of sacrifice is destruction, but though it sometimes goes so far as to destroy completely (as in a holocaust [a burnt offering ~LM]), the destruction that sacrifice is intended to bring about is not annihilation. The thing – only the thing – is what sacrifice means to destroy in the victim." In other words, the sacrificial act is the returning of the objectness (the thing-object) to the intimacy of existence, to a state where everything is enveloped in everything else, like "water in water." The sacrifice is therefore not elimination and absence but "returning to nothingness," a return from existence, from a world characterized by functional and instrumental distinctions that tear things from the deep intimacy of the divine world, which there is no accounting. On the one hand, the death of the sacrifice is the concept of limitation; it is death from the perspective of life; it is an approach to the end and to the differentiation of the world of things. The idea of limitation grants a thing itself, its existence, because limitation is necessary for existence. On the other hand, death grants existence its unity with itself; the disintegration of distinguished things. Existence is liberated from thingness and ascends to nothingness, and envelopes itself.
From the perspective of the living thing, the sacrifice ends in frustration, as it leads to deadness and elimination. It's impossible to "destroy the animal as a thing without denying the animal's objective reality… one cannot at the same time destroy the values that found reality and accept their limits." At the moment that death manifests, the animal no longer exists from the perspective of life – "the world of things" – and the sacrifice therefore turns into an existence of emptiness.
The absolution annihilation of the sacrifice manifests one of the primordial religious experiences: rejection and nullification of the value of the world. Religiosity inherently bears within it an experience of destruction – "it destroys or nullifies any existence other than the existence of the creator, and and denies any possibility of understanding the creator and encountering him." Hasidic conceptions of nullifying existence, such as the Habad contemplation of "everything before God is as nothing," ultimately take part in the nullification of the world. You can see a "record" of the experience of destruction in Hasidut by examining the broad attention given to yearning and the consumption of the soul in hasidic teachings, where they are compared to a sacrifice that burns the pleasures and enjoyments of this world. In Hasidut, the sacrifice represents "the elevation of feminine waters," a process of love at the center of which is liberation from the "things" and a return to a pantheistic state of simplicity and oneness with existence. Reality receives its spiritualization from death – or from aspects of it, such as commitment to martyrdom upon going to sleep, or when lowering one's head in prayer, – which deconstructs the differences in existence. This leads to liberation from the ordered laws of existence, but it is bound up in frustration and inner pain, for existence does not experience death and the destruction of existence as liberation. That experience belongs to the intimate nothingness, what a person "sees only at the moment of his death."
The sacrifice in the temple resonates with the requirement of martyrdom "with all your heart, with all your life, and with all your might" (Devarim 6:5). "With all your life – even if he takes your life." "With all your might (מאודך)" – "In Rabbi Meir's torah scroll they found it written: "And behold it was very (מאד) good" (Bereshit 1), And behold death (מות) was good." A person must commit his whole world to death in order to open up to the divine absolute, as only in the ending of life does there exist the possibility of encounter with the infinite.
The job of a sacrifice is to bring a person to commitment and a personal ending; to give up on the finite nature of his existence by overcoming himself. This is a different manner of eros [from that of the candle], wherein "strong as death is love, hard as hell is jealousy, and its darts are darts of fire, a blazing flame" (Shir HaShirim 8:6).
Two Holies
Generally speaking, bringing a sacrifice and lighting the candles present us with two different types of consciousness regarding the holy: the numinous and the pleasant. This echoes a split found in Tanakh, where the holy sometimes appears as the tremendous, the awe-ful and terrifying, and even the destructive that demands sacrifice, and sometimes – the illuminating good, the replete and the pleasurable.
The holy arouses fear and brings with it the destructive. In the language of Levinas and Derrida the holy represents the "other" and manifests the "gap" and "difference" that cannot be bridged. "Anyone who touches the mountain shall die. no hand shall touch him, but he shall be either stoned or shot; beast or man, he shall not live" (Shemot 19:12-13); "They shall not enter to see the dismantling of the holy, lest they die" (Bemidbar 4:20).
In these excerpts, Rav Shagar plays up the destructive aspect of sacrifices, something that is most intensely on display in the olah, the offering that is burnt whole on the altar. This destructive aspect, Shagar argues, is connected to larger religious themes of martyrdom and acosmism, the common thread between these ideas being the negation of the world in favor of the divine other. God is so totally different from human existence that God can only manifest at the expense of human existence. However, this human existence is created by a focus on utility, on the practical ends served by things, and so turning away from practical ends, by sacrifice or by committing your life to God even to the point of martyrdom.
There is something almost terrifying about this sort of theology, as there should be. Moreover, anyone familiar with the religious violence of the 21st century, let alone the rest of human history, should be wary of any theology at all valuing the "ending" or "destruction" of earthly, human, existence (Notably, the above excerpts leave out the more affirmative theological aspects of the sermon). That caveat aside, this theology has great significance in modern discussions of religion.
The key, I think, lies in the citation of Bataille. The citation of Bataille focuses the whole discussion on the issue of utility. Our existence is marked by things being useful. If things don't have obvious uses, we usually figure one out in short order. This focus on usefulness has us constantly justifying things in terms of other things. Even when an object does not have practical value, we want to know what value it serves to promote. The peak manifestation of this is when God, the ultimate other, that which is theoretically foreign to all aspects of our existence, is justified in terms of our values and the values of our lives. What is the role of religion in our lives? What does it add? What are the reasons for the commandments? These questions all ask us to explain the divine in terms of the human, and there can be great value in that. But there can also be great danger. Explaining religion and the divine in terms of their value in our lives makes our lives the ultimate arbiters of purpose and value. In such a situation, there's no room for asking what makes our lives valuable? What do we add to the world? What are we for? The world of things demands participation in production, without ever asking what that production is for. Religion challenges that endless process of production, presenting values and commands that cannot, or should not, be justified by their value in our lives. Rav Shagar's theology of sacrifices sees them as provoking an experience of divine otherness, an otherness which challenges us to ask basic questions about the very value of our lives. Have we been explaining things by the value they add to our lives? If so, by what do we explain the value of our lives?
Author levidmorrowPosted on March 29, 2017 Categories Rav ShagarTags destruction, divine, economics, George Bataille, Hasidut, korbanot, martyrdom, otherness, paul tillich, production, Rav Shagar, Religion, rudolf otto, sacrifices, utilityLeave a comment on God, Otherness, and the End of Utility: Rav Shagar on Korbanot
Rav Shagar – Shaping Our Religious Language
Any reader of Rav Shagar's sermons and essays will immediately notice that his language is a veritable pastiche of two things not found in many contemporary Jewish thinkers: Kabbalah/Hasidut and secular philosophy, Postmodernism in particular. Given how unique this feature of Shagar's writings is, it is worth considering why he spoke and wrote that way. There seem to be a few reasons, some of which Shagar addresses in his introduction to the book of his sermons for Purim that was published in his lifetime:
It is necessary to translate the hasidic sermons to "the language of our times." One of my goals is to attempt to shape substantial and relevant material for times and holidays that are supposed to be meaningful times of renewal and exploration, as well as to characterize each holiday in it's own unique light. This is why I have integrated modern ideas into hasidic trains of thought, in order to translate these hasidic ideas for us and our world. […]
Further, I find in "kabbalistic language" great interpretive power and the ability to illuminate many cultural events in our time. Moreover, in many of the cultural events of our time I see the realization of the "kabbalistic vision" that speaks of the shattering of the vessels and their purification as necessary conditions for redemption, a redemption that is not simply national, but is an ontological shift in the "universal existence" (יש העולמי). (Pur Hu HaGoral, p.8)
Rav Shagar was trying to shape a new religious language, a language for talking about God and religion, for the Dati Le'umi community, with two primary components: 1) Contemporary philosophy. The Dati Le'umi (or Modern Orthodox) individual lives in the modern world, and contemporary philosophy and the social issues of postmodern society are a part of her life. They therefore ought to be a part of her religious language as well. 2) Hasidut and Kabbalah. Shagar was part of a movement that successfully introduced the study of Hasidut and Kabbalah into Dati Le'umi society, and he here gives two reasons for its importance: A) Interpretive power. The language of Hasidut and Kabbalah enabled, for Shagar, a particularly expansive and creative approach to Judaism, fitting with the creative and unbounded way these movements interpreted traditional texts. B) "Illumination of cultural events." In addition to providing language, Kabbalah provides Shagar with a specific cosmic and historical vision that is ripe for identification with contemporary cultural events – The breakdown of all overarching narratives in postmodernity is the kabbalistic shattering of the vessels. Judaism can thus speak directly to the events of our times.
While that explains why Shagar has opted for the hasidic approach over other forms of Jewish language, it does not explain why he doesn't simply look outside Judaism for suitable language. He's already using secular philosophy, so why not use secular language as well? In answer to that, it is important to note that Shagar never tries speak as if he was not Jewish. He is Jewish, and that's the starting point of his thought. He never questions this or tries to get outside it, and much of his thought philosophically argues for this kind of approach. This fits well with his interest in the thought of Franz Rosenzweig, who had an experience that concretized for him the fact that he was Jewish and that this was his starting point. He consequently became fascinated with Hebrew, in all its eras, and with the language of the traditional liturgy and the Bible. Traditional Jewish language was important to him simply because it is Jewish, and the same is true of Shagar.
Author levidmorrowPosted on March 9, 2017 Categories Rav ShagarTags Dati Leumi, Franz Rosenzweig, Hasidut, Judaism, Kabbalah, language, philosophy, postmodernism, Rav Shagar, Religion1 Comment on Rav Shagar – Shaping Our Religious Language
Parashat Tazria 5774 – "And the Kohen Sees.."
וְרָאָה הַכֹּהֵן אֶת הַנֶּגַע
Parashat Tazria contains the procedural instructions for dealing with occurrences of Tsara'at[1]. The Torah's description of Tsara'at is a malady that affects the skin with scaly lesions, but that's about all that is made clear from the text. The symptoms don't seem to match up with any known dermatological conditions in existence today[2]. This fact, far from being inconvenient, makes perfect sense in terms of the context in which Tsara'at appears in the Torah. Tsara'at in the Torah doesn't show up in a section about the curing of ailments, rather in the context of Tumah and Taharah. The Torah is not concerned with the medical issue of Tsara'at, rather with the religious implications. The focus in the discussion of Tsara'at is not on the healing of the disease, but on the responsibilities of the Kohen.
The Kohen's responsibility in a case of Tsara'at essentially amounts to confirming whether or not it is indeed Tsara'at. The blemish is shown to the Kohen and then the Kohen pronounces it Tsara'at or not, or isolates the person for a week or two until a determination can be made. When the Kohen pronounces it Tsara'at, the person becomes Taamei until their purification can be completed. If the Kohen determines that it is not Tsara'at then the person is Tahor. This seemingly simple process actually depicts one of the most unique characteristics of the Jewish religion.
In most ancient cultures, the priesthood was greatly involved in the medical issues of the community, much like the Kohanim and Tsara'at. However, in other religions the priests were involved in the actual healing process, as opposed to the Kohanim. The Kohanim simply examine the diseased area to determine if the blemish actually is Tsara'at. In other ancient religions the priests would recite incantations and perform rituals to cleanse and cure the affected area, something not found in Judaism. The Kohanim are, in fact, never involved in healing. In Tanakh, that job falls to the "man of god", the prophet.
Prophets throughout Tanakh heal people from a variety of illnesses. Tsara'at itself is a disease often healed by a prophet[3]. In Bamidbar 12 Miriam is struck with Tsara'at as punishment for speaking ill of Moshe, and is only healed after Moshe prays for her. In Shemot 4:6-7, Moshe causes his hand to become afflicted with, and then healed of, Tsara'at. In II Kings 5, Na'aman is healed of Tsara'at by a procedure he is instructed to perform by the prophet Elisha. These are only some of the biblical examples of prophets healing people. While both the prophet and the priest are men of God, only the "Man of God" is a healer.
While both serve the religious needs of the people, the Prophet and the Priest have very different roles. The priest is responsible for the continuing routines of the Jewish Religion, for the things that do not change in the service of 'א. The prophet is a vehicle for change, a fiery response to an untenable norm. The prophet receives prophecy suddenly, while the priest is part of a chain of service starting before him and continuing after. The priest carries out and conveys the timeless will of 'א that stretches through eternity. The prophet receives and relays the timely will of 'א that is needed in that second.
This distinction is critical for understanding the assignment of the role of healer to the prophet rather than the priest. The occurrence and curing of Tsara'at is a function of the will of 'א. While priests fulfill the will of 'א in a general sense, they cannot compare to the prophets. The unique feature of Israelite prophecy is the status of the prophet as a "messenger of 'א". Thus it is not really the prophet who does the healing, it is 'א. The prophet merely conveys and out carries out His will.
Judaism today is much more a religion of priests than of prophets. We cannot hear 'א's timely will, what He thinks needs to be fixed on a day to day basis. Instead, we cling to the Will of 'א as given in the Torah, we grab on to the Eternal Word. Instead of 'א telling us what to do and when, we keep his Halakha and let it guide our lives. The Metsora, the person afflicted with tsara'at, does not go to the Prophet to ask why they have been afflicted; they go to the Kohen to ask what this means for their ability to approach 'א. So too in the struggles of modern life. There are no prophets today to explain why things happen, and we ought not look for them. Instead, we should take time to examine who we have been, and see who we can be from this point forward.
[1] This Devar Torah has been Influenced throughout by The Religion of Israel, Y. Kaufmann, and the Anchor Bible Commentary to Vayikra, J. Milgrom.
[2] The problem of identification is two-fold: Firstly, the symptoms. Psoriasis is close, but it still doesn't fit perfectly. Secondly, and more importantly, the treatment. There's no such skin condition that would get noticeably better in just a week or two. (J. Milgrom, Chapter 13, Comment A)
[3] While these cases have been used to explain that Tsara'at is received for sins against Man or sins against God, most of them can really be read either way. (J. Milgrom, Ibid.)
Author levidmorrowPosted on March 28, 2014 April 17, 2015 Categories Ancient Near East, Heschel, Parasha, tanakhTags ancient near east, Divine Will, jacob milgrom, mishkan, parsha, Priests, prophets, Religion, Ritual, Tazria, tzaraat, Yehezkal KaufmannLeave a comment on Parashat Tazria 5774 – "And the Kohen Sees.."


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text:
Le silicium polycristallin, aussi couramment appelé polysilicium ou poly-Si est une forme particulière du silicium, qui se différencie du silicium monocristallin et du silicium amorphe.

Contrairement au premier (composé d'un seul cristal) et au second (n'ayant aucune ou une très faible cohérence cristallographique), le silicium polycristallin est constitué de multiples petits cristaux de tailles et de formes variées, qui lui confèrent des propriétés différentes des deux autres formes.

Silicium monocristallin et polycristallin

 Dans le silicium monocristallin, le cristal est homogène, d'un seul tenant et sans joint de grain. C'est ce qui lui donne une couleur unie gris-noir métallique assez caractéristique.
 Au contraire le silicium  polycristallin est composé d'un très grand nombre de petits cristaux ou  cristallites de silicium. Il se différencie nettement d'aspect du silicium monocristallin : il est constitué d'une multitude de paillettes d'aspect métallique.

Utilisation

Le silicium polycristallin est notamment utilisé pour fabriquer du silicium monocristallin (quasi inexistant à l'état naturel, et utilisé dans l'industrie des semi-conducteurs (puces, cellules photovoltaïques).

Électronique
Cependant le polysilicium est aussi un composé clé dans les circuits intégrés et les processeurs AMD et Intel. Celui-ci est en effet utilisé dans la grille des transistors MOSFET et CMOS. Pour ces technologies, le polysilicium est déposé par dépôt chimique en phase vapeur à basse pression (LPCVD) à haute température et est habituellement fortement dopé (P ou N).

Énergie
À titre d'exemple, le polysilicium produit par le japonais Kyocera constituera les modules photovoltaïques de la nouvelle centrale solaire de Muta (Compagnie d'Électricité de Kyushu) devant être posé en . Cette centrale ( au sol) de 3 MW doit produire 3,2 GWh/an d'électricité solaire dès .

Voir aussi

Articles connexes

 Silicium
 Module photovoltaïque
 énergie solaire
 puce électronique

Liens externes

Bibliographie

Notes et références

Matériau semi-conducteur
Forme allotropique du silicium
Polycristal
Cellule photovoltaïque

redpajama_set_name: RedPajamaWikipedia


text:
Learn business beat basics with Mark Tatge's book
When Mark Tatge began teaching business journalism students three years ago at Ohio University, he realized that the book he wanted to teach from wasn't exactly written yet.
So the veteran business journalist set out to write his own.
Tatge's " The New York Times Reader: Business & Economics," published by CQ Press, highlights top business stories and offers methods for writing about business and the economy.
The book offers key stories from The New York Times, interviews with journalists and practical tips for reporters starting out on the business beat. At nearly 300 pages, the reader is packed with information on topics that range from inflation to jobs and unemployment.
If you haven't yet had a chance to scan through the book, we've got you covered. Tatge shared some of his top tips for reporters new to the business beat or those looking to brush up their skills:
What are some critical skills business journalists must have?
"They need to just have a very basic understanding of how a company runs, from a sales, revenue and profits standpoint. And how do companies make money or lose money? Why? They don't have to have an accounting degree… but you really need to understand just some of the basics of what operating profit is, what net income is and that would be number one."
What do you look for in good business stories and how did you choose the stories for the book?
"I picked these stories because they are very good at explanation, they're very good at analysis, and I don't mean analysis in a financial sense, but analysis in telling me why this is important, why I should read about this and how this event falls into the larger picture… There are background elements in every story and a lot of explanation that puts this in context."
Mark Tatge
In today's economy, what types of business stories need to be written?
"There is so much out there to be writing about right now, it's like a smorgasbord and you should sample everything. You really have your pick. You have one of the worst downturns in 80 years, since the Great Depression. You have problems in Europe with the Euro. You've got businesses that are trying to raise money and expand. There's everything from a corporate profile to economic stories to the small business entrepreneur stories"
What are the most important elements of business reporting?
"I always stress that business is about people. It's about write about people and the things people do or they don't do. It's not about writing about a building or an object. Business itself is just a corporation and a legal document to be filed with the Secretary of State. We don't write about corporations, we write about the people who run those corporations. And we don't write about the economy, we write about how the economy affects people."
Here are a few more tips from Tatge on covering the business beat:
Read as much as you can about business, both business publications and books about business. Look at how things are explained.
Find a good resource of financial terms. Tatge recommends Barron's Dictionary of Finance and Investment Terms.
Be patient. Beginning business reporting is like learning a foreign language, it takes time.
Don't be afraid to ask questions. There's no such thing as a dumb question.
Find experts inside and outside of your organization to help translate business terms and practices.
In this video, Tatge talks about teaching business journalism at Ohio University.
Business book, Career advice, Journalist Q&A, The New York Times
Lauren Irwin November 16, 2022
On Wednesday, Nov. 9, the Donald W. Reynolds Center for National Business Journalism and the Walter Cronkite School of Journalism and Mass Communication welcomed the winners of the 16th annual
Francesca D'Annunzio September 29, 2022
Business journalists stuck searching for story ideas always have one fail-proof recourse to turn to: datasets and databases. Here are eight places to find data for your business beat. U.S.
For business beat reporters looking for story ideas or inspiration, here are five watchdog stories to spark creativity. The stories, all published in the first seven months of 2022, touch


text:
{"pos":"top","cat":"none","type":"photographer"}
Dakota Richardson
Photographer Dakota Richardson
Dakota Richardson is a photographer and writer from Stamford, Connecticut. At 19 years old, Dakota currently attends NYU's Tisch School of the Arts, where he studies dramatic writing, filmmaking, and economics. He spends his summers trying to make it as a saltwater fishing guide and rarely misses a good tide. "I started taking pictures at a young age, mostly to prove to my dad that I actually was catching fish when left to explore on my own. As a result, a passion in photography was born to compliment my love for fly fishing. I also developed a curiosity and joy in writing about the fisherman's world. For me fishing is everything, and I can't imagine not being connected to the sport in some way or another."
See more of Dakota Richardson's work at http://dakotarichardson.zenfolio.com/.
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£270m leisure development gets green light
An artist's impression of the new North Star developmentA £270m leisure development in Swindon which includes two ski slopes and Europe's largest IMAX cinema has been given the green light.
Swindon Borough Council's planning committee yesterday (Tuesday) approved the North Star regeneration project after developer SevenCapital secured a deal with a major funder.
Informally known as 'Snoasis' in a nod to the nearby Oasis leisure centre, the complex will create hundreds of jobs and attract an estimated attract annual footfall of 3.3 million.
Half of the site, which will include 75m and 170m ski slopes, a 13-screen cinema, and a 19-lane bowling alley, 27,000 sq ft of trampolining, and restaurants, cafes and shops has already been pre-let.
Confirmed operators for the North Star Village include The Snow Centre, Empire Cinemas, Hollywood Bowl and mountain sports retailer Ellis Brigham.
Work is expected to begin on site by next spring, with the developers saying the complex could open to the public in 2021.
John Watkins, director at SevenCapital, said: "We're thrilled with the decision to grant full planning approval for the North Star Village.
"Since taking on the project in July 2017, the team has worked tirelessly to deliver on our promises to submit plans for an exciting regional leisure and retail destination that Swindon and the wider UK will significantly benefit from.
"We have delivered on all our planning promises and are now looking forward to getting on site and bringing those plans to life."
Councillor Dale Heenan, Swindon Borough Council's cabinet member for the Town Centre, said: "This ski facility has been a vision for Swindon for over six years, but we've now passed the final gate and are closing in on the finish line.
"There has been a tremendous amount of work going on behind the scenes and we are now in a strong position to move forward.
"Last week, SevenCapital announced it had secured the money needed to build the North Star leisure complex and the Planning Committee was the final hurdle.
"This development will put Swindon firmly on the map of top leisure destinations and is a shining example of the ambition we have to make the town a great place to live, work and play."


Portland ordinance to protect renters may be a model for other cities. But landlords are fighting back.
3 of 4 Hate Groups in Portland Are Black? How Is That Possible?
Observers of hate speech in Portland argue that the watchdog organization is missing the obvious. The McCoy Village community room on Northeast Martin Luther King Jr. Boulevard is an earth-toned space that hosts community meetings and the affordable housing complex's … Continue reading 3 of 4 Hate Groups in Portland Are Black? How Is That Possible?


text:
L.A. Law
Ended | NBC
L.A. Law is an American television legal drama series that ran for eight seasons on NBC from September 15, 1986, to May 19, 1994. Created by Steven Bochco and Terry Louise Fisher, it contained many of Bochco's trademark features including a large number of parallel storylines, social drama and off-the-wall humor. It reflected the social and cultural ideologies of the 1980s and early 1990s, and many of the cases featured on the show dealt with hot-topic issues such as abortion, racism, gay rights, homophobia, sexual harassment, AIDS, and domestic violence. The series often also reflected social tensions between the wealthy senior lawyer protagonists and their less well-paid junior staff. The show was popular with audiences and critics, and won 15 Emmy Awards throughout its run, four of which were for Outstanding Drama Series.
Arnie Becker - Corbin Bernsen
Ann Kelsey - Jill Eikenberry
Douglas Brackman - Alan Rachins
Stuart Markowitz - Michael Tucker
Leland McKenzie - Richard Dysart
Jonathan Rollins - Blair Underwood
Benny Stulwicz - Larry Drake
Grace Van Owen - Susan Dey
Roxanne Melman - Susan Ruttan
Victor Sifuentes - Jimmy Smits
Abby Perkins - Michele Greene
- John Spencer
- A Martinez
- Alexandra Powers
- Debi Mazar
- Michael Cumpsty
- Susan Gailey


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Внутренняя добруджанская революционная организация (, ) - болгарская революционная организация, боровшаяся с политикой румынизации Добруджи. Северная Добруджа вошла в состав Румынии в 1878 г., Южная Добруджа управлялась королевством Румыния в 1919—1940 гг.  Со временем в организации выделилось несколько течений, видевших будущее Добруджи по-разному. Часть деятелей высказывалось за превращение Добруджи в автономное многонациональное образование или даже свободную зону под управлением мирового сообщества. Часть активистов со временем сблизилась с просоветскими силами, выступая за превращения Добруджи в мост, который связал бы социалистическую Болгарию с СССР. Основные деятели - Никола Кямилев, Ворбан Петров и Дочо Михайлов. Манифест 1940 провозгласил присоединение Южной Добруджи к Болгарии. Тогда прошёл принудительный обмен населения титульных национальностей. В Северной Добрудже не осталось болгарского населения, поэтому актуальность дальнейшей борьбы была утрачена.

Возникновение
Внутренняя добруджанская революционная организация возникла в сентябре 1925 года — через месяц после прибытия в Южную Добруджу первого транспорта с арумынами-колонистами.

См. также

 ВМОРО
 Болгары в Румынии

Примечания

Ссылки

 Внутренняя добруджанская революционная организация

Болгарские революционные организации
Добруджа
История Болгарии


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OMG, where do you find this stuff? I'm laughing so hard right now, because my hubby would totally dig that. As for what cracked me up this week, a quick story: on Friday I was driving my daughter to meet my mom so they could spend the weekend together. A crappy old car was holding up traffic, and I finally got a chance to pass on the right (I know, but he was going beneath the speed limit in the left lane). What happens? An at least 70 year old women is pressed against the passenger window, flipping me off with both hands. All I could do was laugh!
O.M.G that is a RIOT!!! I love it!!! You gotta respect a 70-old with fire in her spirit…LOL!!!
Hubby is actually a huge source of my fun. He finds this stuff and fires it over knowing I'll be mouth watering for all the new redneck toys!! After I posted this one, he sent me a YouTube of an EXTREME cruzin' cooler – imagine?!?! LOL!!
LMAO!!! I can picture it now and I LOVE it!!! ROTFL!!!
These are quite popular at tailgates as well, and we saw lots of them at the Jimmy Buffet concert. (Those people know how to party!) One of my best friends has been asking Santa for one for years now, but alas, she maybe hasn't been good enough. Love all your redneck posts!!
Glad you like the posts. They are a blast to write. LOL!
ROTFL!! I love it and I am IN IN IN Barbara…we'll be hot to trot with our hitch poles and beer mobiles. Surely followed up by oodles of luck at the slots walking away gazillionaires!! Woot woot!!!
I'd say I'm speechless, but I know people who are already plotting how to acquire one of these…except they're too cheap. Instead, we'll be seeing ratty knock-offs next summer made from last year's ice chest and equipment stripped off the kids electronic gadgets. Next will be pontoons so they can get the silly thing out into the middle of the lake.
LOL!! I love it. I never even though of asking hubby to manufacteur me one but I bet he could. LOL! Pontoons – you are BRILLIANT!!
HIlarious, Natalie! Another great gift idea! Keep it up, girl, these posts will go viral one day soon!
My hubby and his buddies in our neighborhood have been coveting one of these for years. I'm actually shocked someone hasn't actually gone down to the States and bought one yet. Or turned one of the kids scooters into one.
Seriously it would really help the guys out while they're standing on our driveways after work.
Natalie, I saw this on TV. Reading it on your blog made me smile again. You should consider compiling your posts into a book.
Oh. My. Stars. What the hell will they think of next? Of course, you HAVE to get the extra trailer with it and I've already imagined it pink and bedazzled for you!
IF I was a redneck and IF I drank enough beer, I'd totally get one of these. Alas, I don't need the beer gut and my sister claimed the last redneck gene in the family. Damn. Wait! She would totally dig this! And I could get her the hitch stripper pole to work off the beer gut she'll get from drinking on her go-go Cruzin' Cooler.
Yeah, I can pretty much justify anything. It's a gift.
O.M.G. LOVE it…LOL!!! The stripper pole to work off her beer gut – riot! Your comments are fahhhbulous Tameri!! HAHAHAAHA!!!
Where do you find this stuff????
This is totally unreal! Are you serious these actually exist? Yes? Then I WANT one – just for kicks. I would drive it around my cul-de-sac, ha,ha!
Yip – this is the real deal! Ahhmazing, eh?! I totally want one as well. I can see you cruzin' around your cul-de-sac now. You'll be the envy of the neighborhood!! LOL!!
LOL!!! SWEET…I can't wait!! Can I have one in pink, with tons of rhinestones and glitter spray?!?! LOL!!!
In response to your question, "What's cracked you up this week?" There is one simple answer. YOU!!!!!!!!!!! OMG. You are just too funny. I love it!
I should add that everyone who responded to you has also cracked me up. Reading your post was hilarious enough but when you add these comments, the laugh-o-meter goes right off the chart!
Awww – thank you Patricia – glad I could bring a smile to your face!!! I know, the comments rock, eh?! It's half the fun. LOL!!


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text:
Breakfast With the Oil Sands' Top Salesman
Meet Tom Corcoran, the ultra-Republican hired to stop clean energy bills that threaten the flow of Alberta crude.
By Geoff Dembicki 15 Mar 2011 | TheTyee.ca
Geoff Dembicki reports for The Tyee with a focus on the Alberta oil sands and the fossil fuels industry.
War Over Oil Sands: Report From Washington D.C.
In America's Capital, a Fierce Fight over Oil Sands
Canada Teams with Oil Lobby to Fight US Clean Energy Clause
The Battle to Block Low Carbon Fuel Standards
How Enviros Helped Block a Pipeline Worth Billions
The Kochs: Oil Sands Billionaires Bankrolling US Right
Canadian Officials 'Aggressive' in Selling Congress on Oil Sands
Scandal Rocks Key Player in Canada's Oil Sands PR Push
Climate Group Says Washington's Oil Sands War Is 'David vs. Goliath'
Alberta's Hired Gun in Washington
War Cry of Oil Sands Lobby: 'Us against the World'
Gary Doer's Startling Embrace of the Oil Sands
Killer of US Clean Energy Laws Now Running for Alberta Premier
Oil Sands Lobbying Without End, Vows American Petroleum Institute
Could Financial Might Backing Oil Sands Shift to Renewables?
What's an excellent day for Tom Corcoran? A day when a U.S. clean energy law dies on the battlefield.
Corcoran is a former Republican congressman who now advocates on behalf of Alberta's oil sands. Since 2008, he's played a lead role in a lobbying campaign orchestrated by the world's wealthiest oil companies and the Canadian and Alberta governments. This fossil fuel-friendly coalition has pressured -- often successfully -- against any U.S. clean energy law targeting the oil sands industry.
Corcoran has agreed to meet me at the Capitol Hill Club, an exclusive social hub for Republicans blocks from the Capitol building in Washington D.C. For more than 60 years the club has served as a "refined and elegant" hangout for presidents, vice-presidents, governors, members of Congress and "influential Republicans everywhere," according to its website.
As I wait outside the bone-white, four-storey townhouse, a well-coifed and expensively dressed man paces back and forth, talking fast into his iPhone. "I'm not saying the damage is irreparable, but I wish you'd kept me in the loop..." The 71-year old Corcoran arrives right on time. We exchange pleasantries and walk inside.
The reason I'm in Washington is to learn how a sparsely populated Canadian province landed at the centre of the most wide-ranging climate change debate in United States history. The immediate answer is obvious. With one of the very largest known oil reserves on the planet, Alberta is the single most important supplier of crude oil to America.
Yet as yesterday's opener to this series explained, mining Alberta's viscous oil sands requires much more energy than conventional oil operations, generally resulting in higher greenhouse gases.
Environmental groups argue that in a rapidly warming world, this is no time for the United States to grow dependant on the world's most carbon intensive oil.
Corcoran's brigade, meanwhile, vigorously opposes any limits on Alberta oil sands growth, framing their multi-billion dollar industry as a vital source of American energy security that could be wiped out by tough clean energy legislation.
If Corcoran is a top field marshal in the War Over the Oil Sands in Washington, this visit with him today, I am hoping, will help me see how he reads the battlefield, the arguments he uses for ammunition, his strategy for total victory.
As it turns out, I won't be disappointed.
Target one: Section 526
There's no mistaking the Capital Hill Club for anything other than a Republican stronghold. Just inside the front doors, Corcoran leads me past two large elephants carved from dark wood. In the lobby hangs a painting of George W. Bush (a smaller portrait of his father adorns the hallway to the men's washroom). Two key architects of the Tea Party movement -- Koch Industries' David Koch and Americans for Prosperity's Tim Phillips -- invited new Republican legislators to a welcome party here, shortly after their side won back the House of Representatives in December's midterm elections.
We take the elevator downstairs to the Auchincloss Grill. Imagine a cross between a sports bar, Royal Canadian Legion hall and a rich friend's dad's basement. Corcoran and I sit at a table near the entrance. I ask him how a four-term Illinois congressman who resigned in 1984 became interested in the frigid hinterlands of northern Alberta.
"We've got the moral responsibility to help people do what they want, so they can develop themselves," he explains to me between sips of coffee. "Oil is a big part of it."
As he goes on to elaborate, it becomes clear that to understand Corcoran's read on his enemy, you need to know something about a provision named Section 526 in the 2007 Bush-era Energy Security and Independence Act.
For decades Alberta's oil sands were considered an "alternative" source of oil too costly to be developed on any major commercial scale. A swift rise in oil prices about six years ago caused the industry to explode virtually overnight, transforming Alberta into one of the world's most promising suppliers of fossil fuels.
It wasn't long though before this newfound prosperity was threatened by emerging clean energy laws in the United States. In 2007, climate-concerned policymakers led by Democrat congressman Henry Waxman managed to insert provision 526 into the Energy Security and Independence Act. Put simply, the provision made it illegal for U.S. government agencies to buy unconventional fuels with large carbon footprints. Though its ambiguous wording is still a source of contention, Waxman soon made clear he meant for the law to apply to fuel imports from Alberta's oil sands.
"This provision," Waxman wrote, "ensures that federal agencies are not spending taxpayer dollars on new fuel sources that will exacerbate global warming."
Canadian officials sound alarm
Canadian embassy staff were hard-set against Waxman's interpretation. They worried the law could set an "important precedent" for future -- and wider -- limits on the oil sands industry, according to internal emails obtained by the Pembina Institute. "We hope that we can find a solution to ensure that the oil keeps a-flowing," wrote the embassy's Jason Tolland in early 2008.
The relatively frictionless approval of Section 526 was quite unusual, in fact, for a political scene dominated by interest group politics. "It was just one of those funny stories in Washington where this section [526] was overlooked," Greg Stringham from the Canadian Association of Petroleum Producers told IPS news.
"I don't think Canadians or oil companies knew about this section," he added.
That ignorance didn't last too long. Canadian embassy staff had by early Feb. 2008 flagged the provision to the American Petroleum Institute, Exxon Mobil, BP, Chevron, Marathon, Devon and Encana, internal emails reveal. "As yours is a company involved in the production of oil sands in Canada," then-energy counsellor Paul Connors wrote to an Exxon Mobil lobbyist, "I wanted to bring this issue to your attention."
The American Petroleum Institute soon formed a working group to monitor the provision. That group met with Canadian embassy staff and representatives from Alberta's Washington office in early February. Canada raised its concerns through official diplomatic channels as well. Then-American ambassador Michael Wilson wrote to the U.S. Secretary of Defence that month, stating that Canada did not want to see Section 526 applied to fossil fuels produced from Alberta's oil sands.
Building a war machine
It was around this time that Tom Corcoran entered the scene. The former Republican congressman was born in 1939 in the rural community of Ottawa, Illinois. Growing up, he rode a yellow school bus each day past farmer's fields. As he tells it, there's little distinction between North American security, personal freedom and an abundance of fossil fuels. Oil helped "people do what they want."
Corcoran began talks in late 2007 with the American Petroleum Institute and other major oil industry players. Their goal was to form a group that could help maximize the amount of unconventional fuels powering the United States. These are fuels -- such as oil sands, heavy oil and oil shale -- which exist in huge quantities across North America yet require much more energy to produce and refine than smooth-flowing traditional crude.
Without major technological improvements, the upshot of their full-scale development would be massive greenhouse gas emissions, a nightmare scenario for many environmental groups.
But with Canada's oil sands industry booming, Corcoran decided to focus his efforts mainly on northern Alberta. In the summer of 2008, he and his allies launched the newly named Center for North American Energy Security, a powerful lobby group with oil majors such as Exxon Mobil and ConocoPhilips as members. Its first plan of attack: repeal Section 526.
Tomorrow: How Corcoran's group launched a full-scale campaign -- alongside the Canadian government's own efforts -- to kill Section 526.
Read more: Energy, Politics, Environment


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Of all the forms of stress in today's world, computer stress is the one that is on the rise the fastest. Computers are wonderful machines, but they can also stress out workers by their sometimes confusing demands, their constant presence and their simple inability to work properly. Thus, computer stress must be understood and it must find an outlet or computer users will find themselves even more stressed out than they already are.
The first thing to remember about computers is that they are machines. They do not have feelings, they do not respond to emotional appeals, they only do what they are told to do; nothing more and nothing less. Thus, you need to remember that just about anything that your computer does is probably something you told it to do. Sure, you may not have wanted to tell it to do something, but you told the computer to do it and that's all it knows. You can save yourself a lot of computer stress by keeping this in mind.
The next thing you need to know in order to avoid computer stress is that computers are machines and, therefore, they will break down. That means that you need to keep backup copies of everything important. If you absolutely need a file, keep a copy on a floppy disk or on a CD. Hard drives are well known to just give out after a while (the average lifetime is about 4-5 years) and therefore you need to keep backups of everything you want to keep. If it's important enough that you want a copy, it's important enough to keep a backup copy. The sooner you remember to keep your computer's failing in mind, the more stress free you will be.
Third, you need to protect your computer. On the most basic level, that means a surge protector. A power surge can quickly fry the delicate insides of a computer and suddenly realizing that you need a new computer is just about the worst computer stress of all.
As well, you need to protect your computer from outside interference. If your computer is hooked up to the Internet, protect it with a network firewall and anti-virus software. There are plenty of malicious hackers out there and they tend to enjoy watching people panic about their computers suddenly dying. These hackers write viruses and worms that can infect your machine and delete important files or send out malicious emails all on their own. You do not want to have your computer taken over like this. Save yourself from this sort of computer stress by keeping your system and your files secure from outside attackers.
Another way to protect your computer is to shut it down properly. Many people simply hit the power button without shutting down the machine first. This is a serious danger, as it can damage the delicate circuits of the computer. Run your computer through its shutdown system and wait until it either turns itself off, or it tells you that it is time to turn it off. This may not seem like a big deal to some, but it can damage your computer in the long run.
just slow down. If you are not getting anything done, they save yourself some computer stress by walking away. If you are at work, lock your screen and wander the hallways for a bit. If you are at home, get up and go make yourself a sandwich or something. Just walk away and you will save yourself a lot of stress over something that is really not a big deal.
One of the problems with living in the computer age is, simply, the computer. However, it is only a machine and you can learn to control it without it controlling you. Your computer is a tool no different than a hammer or a crowbar. So save yourself from computer stress and you won't feel compelled to use a hammer or a crowbar on the computer that is supposed to make your life easier.
Trevor Dumbleton is the owner of http://www.LowerYourStress.com/, a categorized resource directory for everything to do with stress.