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History of Bosnia and Herzegovina
Bosnia and Herzegovina, sometimes referred to simply as Bosnia, is a country in Southeastern Europe on the Balkan Peninsula. It has had permanent settlement since the Neolithic Age. By the early historical period it was inhabited by Illyrians and Celts. Christianity arrived in the 1st century, and by the 4th century the area became part of the Western Roman Empire. Germanic tribes invaded soon after, followed by Slavs in the 6th Century. In 1136, Béla II of Hungary invaded Bosnia and created the title "Ban of Bosnia" as an honorary title for his son Ladislaus II of Hungary. During this time, Bosnia became virtually autonomous, and was eventually proclaimed a kingdom in 1377. The Ottoman Empire followed in 1463 and lasted over 400 years. They wrought great changes to the political and administrative system, introduced land reforms, and class and religious distinctions. A series of uprisings began 1831, which culminated in the Herzegovinian rebellion, a widespread peasant uprising, in 1875. The conflict eventually forced the Ottomans to cede administration of the country to Austria-Hungary through the Treaty of Berlin in 1878. The establishment of the Kingdom of Yugoslavia in 1929 brought the redrawing of administrative regions into the Kingdom of Yugoslavia which purposely avoided all historical and ethnic lines, and removed any trace of Bosnian identity. The kingdom of Yugoslavia was conquered by Nazi forces in World War II, and Bosnia was ceded to the Independent State of Croatia (NDH), which led to widespread persecution and genocide. Three years of war began in 1992 which caused around 100,000 deaths and 2 million refugees.
Roman Dalmatia
Roman Pannonia
Bosnia in the Early Middle Ages
Zachumlia - Travunia
Banate of Bosnia - Kingdom of Bosnia
Banate of Usora - Banate of Soli
Duchy of Saint Sava
Ottoman era
Ottoman conquest
(Sanjak / Eyalet / Vilayet)
Habsburg era
(Bosnian crisis)
Kingdom of Yugoslavia
(Drina Banovina)
SFR Yugoslavia
(SR Bosnia and Herzegovina)
Breakup of Yugoslavia
Republic of Bosnia and Herzegovina
(Herzeg-Bosnia / Western Bosnia)
(Federation of Bosnia and Herzegovina)
(Republika Srpska)
Bosnia and Herzegovina portal
Prehistory and Roman era
Main article: Early history of Bosnia and Herzegovina
Bosnia has been inhabited since Neolithic times. In the late Bronze Age, the Neolithic population was replaced by more warlike Indo-European tribes known as the Illyrians. Celtic migrations in the 4th and 3rd century BCE displaced many Illyrian tribes from their former lands, but some Celtic and Illyrian tribes mixed.[1] Concrete historical evidence for this period is scarce, but overall it appears that the region was populated by a number of different peoples speaking distinct languages.[1]
Christianity had already arrived in the region by the end of the 1st century, and numerous artifacts and objects from the time testify to this. Following events from the years 337 and 395 when the Empire split, Dalmatia and Pannonia were included in the Western Roman Empire. The region was conquered by the Ostrogoths in 455, and further exchanged hands between the Alans and Huns in the years to follow.
Main article: Bosnia and Herzegovina in the Middle Ages
By the 6th century, Emperor Justinian had re-conquered the area and large parts of the former Western Empire for the Eastern Roman Empire with its capital in Constantinople. The Slavs, a migratory people from southeastern Europe, were allied by the Eurasian Avars in the 6th century, and together they invaded the Eastern Roman Empire in the 6th and 7th centuries, settling in what is now Bosnia and Herzegovina and the surrounding lands.[1] More South Slavs came in a second wave, and according to some scholars were invited by Emperor Heraclius to drive the Avars from Dalmatia on the coast of the Adriatic Sea. Around this time the Eastern Romans speaking Latin were evolving into what was called in later centuries as the Byzantine Empire, speaking the Greek (named for the ancient city of Byzantium, now the capital of Constantinople since the 330s, established by Emperor Constantine the Great).[1]
Modern knowledge of Bosnia in the western Balkans during the Dark Ages is patchy. Upon the looter invasions by the Avars and Slavs from 6th-9th century, bringing Slavic languages, both probably gave way to feudalism only with the might by the Frankish penetrating into the region in the late 9th century (Bosnia probably originated as one such pre-feudal entity). It was also around this time that the Bosnians were Christianized. Bosnia, due to its geographic position and terrain, was probably one of the last areas to go through this process, which presumably originated from the urban centers along the Dalmatian coast.[1]
In addition to the Slavic-speaking population, a good number of romanized people remained in south Bosnia by the year 1000. Speaking a Balkan Romance language (related to Romanian), and having retreated into mountainous areas and adopted a pastoralist way of life, they became known as Vlachs. With time they assimilated, though maintaining specific customs, and the word Vlach came to indicate any shepherd. Being well-versed with horse breeding, Vlachs came to dominate trade and caravan from coastal merchant town towards the interior, growing prosperous and coming to dominate entire regions of Hum, thus merging in Bosnia's medieval feudal society.[2]
Banate of Bosnia
Main article: Banate of Bosnia
It is only from the 9th century that Frankish and Byzantine sources begin to mention early Slavic polities in the region. In this regard, the earliest widely acknowledged reference to Bosnia dates from the 10th century De Administrando Imperio written by Byzantine emperor Constantine Porphyrogenitus,[3] during which period Bosnia is briefly a part of the short-lived Serbian state of Časlav, after whose death in battle in about 960, much of Bosnia finds itself briefly incorporated into the Croatian state of Krešimir II. Shortly thereafter, in 997, Samuel of Bulgaria marches through Bosnia and asserts his over-lordship in parts of it, however, only to be defeated by the Byzantine Empire in 1018 which annexes Bulgaria and asserts its suzerainty in Bosnia. This lasted until later in the century when some parts of Bosnia are briefly incorporated into Croatia and others into Duklja from which the latter Bosnia appears to have seceded in about 1101, upon which Bosnia's bans tried to rule for themselves. However, they all too often found themselves in a tug-of-war between Hungary and the Byzantine Empire. In the year of 1137, Hungary annexes most of Bosnia, then briefly losing her in 1167 to the Byzantine Empire before regaining her in 1180. Thus, prior to 1180 and the reign of Ban Kulin parts of Bosnia were briefly found in Serb or Croat units, but neither neighbor had held the Bosnians long enough to acquire their loyalty or to impose any serious claim to Bosnia.[4]
The first recorded Ban (viceroy) was Ban Borić, vassal to the Hungarian king. However, he was deposed when he backed the loser in a succession crisis over the Hungarian throne. In 1167, Byzantium reconquered Bosnia and eventually emplaced their own vassal as Ban – the native Ban Kulin (r. 1180-1204). However, this vassalage was largely nominal, and Bosnia had for all practical purposes made itself into an independent state under Kulin.[5] Ban Kulin presided over nearly three decades of peace and stability during which he strengthened the country's economy through treaties with Dubrovnik and Venice. His rule also marked the start of a controversy with the Bosnian Church, an indigenous Christian sect considered heretical by both the Roman Catholic and Eastern Orthodox churches. In response to Hungarian attempts to use church politics regarding the issue as a way to reclaim sovereignty over Bosnia, Kulin held a council of local church leaders to renounce the heresy in 1203. Despite this, Hungarian ambitions remained unchanged long after Kulin's death in 1204, waning only after an unsuccessful invasion in 1254, which also fostered the schism of the Bosnian Church.
Kingdom of Bosnia
Main article: Kingdom of Bosnia
See also: Bosnian Church
Bosnian history from then until the early 14th century was marked by the power struggle between the Šubić and Kotromanić families. This conflict came to an end in 1322, when Stjepan II Kotromanić became ban. By the time of his death in 1353, he had succeeded in annexing territories to the north and west, as well as Zahumlje and parts of Dalmatia. He was succeeded by his nephew Tvrtko who, following a prolonged struggle with nobility and inter-family strife, gained full control of the country in 1367. Under Tvrtko, Bosnia grew in both size and power, finally becoming an independent kingdom in 1377. Following his death in 1391 however, Bosnia fell into a long period of decline. The Ottoman Empire had already started its conquest of Europe and posed a major threat to the Balkans throughout the first half of the 15th century. Finally, after decades of political and social instability, Bosnia officially fell in 1463, while resistance was active and fierce for a few more centuries. Southern regions of Bosnia, nowadays known as "Herzegovina" would follow in 1483, with a Hungarian-backed reinstated "Bosnian Kingdom" being the last to succumb in 1527.
Ottoman era (1463–1878)
Main articles: Ottoman Bosnia and Herzegovina and Islamization of Bosnia and Herzegovina
The Ottoman conquest of Bosnia marked a new era in the country's history and introduced tremendous changes in the political and cultural landscape of the region. Although the kingdom had been crushed and its high nobility executed, the Ottomans nonetheless allowed for the preservation of Bosnia's identity by incorporating it as an integral province of the Ottoman Empire with its historical name and territorial integrity - a unique case among subjugated states in the Balkans.[6] Within this sandžak (and eventual vilayet) of Bosnia, the Ottomans introduced a number of key changes in the territory's socio-political administration; including a new landholding system, a reorganization of administrative units, and a complex system of social differentiation by class and religious affiliation.[1]
The four centuries of Ottoman rule also had a drastic impact on Bosnia's population make-up, which changed several times as a result of the empire's conquests, frequent wars with European powers, migrations, and epidemics.[1] A native Slavic-speaking Muslim community emerged and eventually became the largest ethno-religious group[note 1][7] (mainly as a result of a gradually rising number of conversions to Islam),[8] while a significant number of Sephardi Jews arrived following their expulsion from Spain in the late 15th century. The Bosnian Christian communities also experienced major changes. The Bosnian Franciscans (and the Catholic population as a whole) were protected by official imperial decree, although on the ground these guarantees were often disregarded and their numbers dwindled.[1] The Orthodox community in Bosnia, initially confined to Herzegovina and southeastern Bosnia, spread throughout the country during this period and went on to experience relative prosperity until the 19th century.[1] Meanwhile, the native schismatic Bosnian Church disappeared altogether.
As the Ottoman Empire thrived and expanded into Central Europe, Bosnia was relieved of the pressures of being a frontier province and experienced a prolonged period of general welfare and prosperity.[8] A number of cities, such as Sarajevo and Mostar, were established and grew into major regional centers of trade and urban culture. Within these cities, various Sultans and governors financed the construction of many important works of Bosnian architecture (such as the Stari most and Gazi Husrev-beg's Mosque). Furthermore, numerous Bosnians played influential roles in the Ottoman Empire's cultural and political history during this time.[6] Bosnian soldiers formed a large component of the Ottoman ranks in the battles of Mohács and Krbava field, two decisive military victories, while numerous other Bosnians rose through the ranks of the Ottoman military bureaucracy to occupy the highest positions of power in the Empire, including admirals, generals, and grand viziers.[8] Many Bosnians also made a lasting impression on Ottoman culture, emerging as mystics, scholars, and celebrated poets in the Turkish, Arabic, and Persian languages.[8]
By the late 17th century, however, the Ottoman Empire's military misfortunes caught up with the country, and the conclusion of the Great Turkish War with the Treaty of Karlowitz in 1699 once again made Bosnia the empire's westernmost province. But they allowed some of the Bosnian tribes to immigrate into the Arabian countries (Palestine, Jordan). The following hundred years were marked by further military failures, numerous revolts within Bosnia, and several outbursts of plague.[1]
According to an Ottoman Muslim account of the Austro-Russian–Turkish War (1735–39) translated into English by C. Fraser, Bosnian Muslim women fought in battle since they "acquired the courage of heroes" against the Austrian Germans at the siege of Osterwitch-atyk (Östroviç-i âtık) fortress.[9][10] Bosnian Muslim women and men were among the casualties during the Battle of Osterwitchatyk.[11] Bosnian Muslim women fought in the defense of the fortress of Būzin (Büzin).[12] Women and men resisted the Austrians at the Chetin (Çetin) Fortress.[13] The women of the Bosnians were deemed to be militaristic according to non-Ottoman records of the war between the Ottomans and Austrians and they played a role in the Bosnian success in battle against the Austrian attackers. Yeni Pazar, Izvornik, Östroviç-i âtık, Çetin, Būzin, Gradişka, and Banaluka were struck by the Austrians.[14] A French account described the bravery in battle of Bosnian Muslim women who fought in the war.[15]
The Porte's efforts at modernizing the Ottoman state were met with great hostility in Bosnia, where local aristocrats stood to lose much through the proposed reforms.[1] This, combined with frustrations over political concessions to nascent Christian states in the east, culminated in a famous (albeit ultimately unsuccessful) revolt by Husein Gradaščević in 1831.[8] Related rebellions would be extinguished by 1850. A renewed effort at Ottoman reforms occurred in the 1860s under the leadership of the governor Topal Şerif Osman occurred, as he founded a provincial printing press in 1866 that published in both Ottoman Turkish and Bosnian.[16] Later, agrarian unrest eventually sparked the Herzegovinian rebellion, a widespread peasant uprising, in 1875. The conflict rapidly spread and came to involve several Balkan states and Great Powers, which eventually forced the Ottomans to cede administration of the country to Austria-Hungary through the Treaty of Berlin in 1878.[1] While violent revolt prompted many to disparage Ottoman rule, it was in fact Ottoman reforms in the realm of cultural production and education that "created the conditions for greater intellectual production that continued during the Habsburg era."[16]
Occupation by Austria-Hungary (1878–1918)
Main article: Austro-Hungarian rule in Bosnia and Herzegovina
Though an Austria-Hungary military force quickly subjugated initial armed resistance upon take-over, tensions remained in certain parts of the country (particularly Herzegovina) and a mass emigration of predominantly Muslim dissidents occurred.[1] However, a state of relative stability was reached soon enough and Austro-Hungarian authorities were able to embark on a number of social and administrative reforms which intended to make Bosnia and Herzegovina into a "model colony".[6] With the aim of establishing the province as a stable political model that would help dissipate rising South Slav nationalism, Habsburg rule did much to codify laws, to introduce new political practices, and generally to provide for modernization.[6] The Habsburgs took special care to integrate local Muslims into the fabric of empire, continuing, for example, to publish a provincial yearbook—much like the Ottomans—in Turkish for over a decade after the end of Ottoman rule.[16] Many local officials moreover stayed the same, with the Mehmed-Beg Kapetanović Ljubušak, for example, remaining the mayor of Sarajevo under both polities and, moreover, obtaining the very same level of honor from both the Ottomans and the Habsburgs, with a Third Class Order of Mecidiye and an Order of the Iron Crown Third Class, respectively.[16] All of this amounted to what one historian has called an "almost seamless transition from one empire to another."[16]
Although successful economically, Austro-Hungarian policy - which focused on advocating the ideal of a pluralist and multi-confessional Bosnian nation (largely favored by the Muslims) - failed to curb the rising tides of nationalism.[1] The concept of Croat and Serb nationhood had already spread to Bosnia and Herzegovina's Catholics and Orthodox communities from neighboring Croatia and Serbia in the mid 19th century, and was too well-entrenched to allow for the widespread acceptance of a parallel idea of Bosnian nationhood.[1] By the latter half of the 1910s, nationalism was an integral factor of Bosnian politics, with national political parties corresponding to the three groups dominating elections.
The idea of a unified South Slavic state (typically expected to be spearheaded by independent Serbia) became a popular political ideology in the region at this time, including in Bosnia and Herzegovina.[6] The Austro-Hungarian government's decision to formally annex Bosnia-Herzegovina in 1908 (the Bosnian Crisis) added to a sense of urgency among these nationalists.[6] The political tensions caused by all this culminated on 28 June 1914, when a Young Bosnia revolutionary named Gavrilo Princip assassinated the heir to the Austro-Hungarian throne, Archduke Franz Ferdinand, in Sarajevo. The event set off a chain of events that led to the outbreak of World War I. Although 10% of the Bosniak population died serving in the armies or being killed by the various warring states, Bosnia and Herzegovina itself managed to escape the conflict relatively unscathed.[6]
Kingdom of Yugoslavia (1918–41)
Following World War I, Bosnia was incorporated into the South Slav kingdom of Serbs, Croats and Slovenes (soon renamed Yugoslavia). Political life in Bosnia at this time was marked by two major trends: social and economic unrest over the Agrarian Reform of 1918–19 manifested through mass colonization and property confiscation;[17] also formation of several political parties that frequently changed coalitions and alliances with parties in other Yugoslav regions.[6] The dominant ideological conflict of the Yugoslav state, between Croatian regionalism and Serbian centralization, was approached differently by Bosnia's major ethnic groups and was dependent on the overall political atmosphere.[1] Although the initial split of the country into 33 oblasts erased the presence of traditional geographic entities from the map, the efforts of Bosnian politicians such as Mehmed Spaho ensured that the six oblasts carved up from Bosnia and Herzegovina corresponded to the six sanjaks from Ottoman times and, thus, matched the country's traditional boundary as a whole.[1]
The establishment of the Kingdom of Yugoslavia in 1929, however, brought the redrawing of administrative regions into banates that purposely avoided all historical and ethnic lines, removing any trace of a Bosnian entity.[1] Serbo-Croat tensions over the structuring of the Yugoslav state continued, with the concept of a separate Bosnian division receiving little or no consideration. The famous Cvetković-Maček agreement that created the Croatian banate in 1939 encouraged what was essentially a partition of Bosnia between Croatia and Serbia.[8] However, outside political circumstances forced Yugoslav politicians to shift their attention to the rising threat posed by Adolf Hitler's Nazi Germany. Following a period that saw attempts at appeasement, the joining of the Tripartite Pact, and a coup d'état, Yugoslavia was finally invaded by Germany on 6 April 1941.[1]
World War II (1941–1945)
Main article: History of Bosnia and Herzegovina (1941–1945)
Bosnia was the geographical mother of the partisan movement, providing ample space amongst its mountains for training and development.[18]
—  Basil Davidson
Once the kingdom of Yugoslavia was conquered by Nazi forces in World War II, all of Bosnia was ceded to the Independent State of Croatia (NDH). The NDH rule over Bosnia led to widespread persecution and genocide. The Jewish population was nearly exterminated. Hundreds of thousands of Serbs died either in Ustaše concentration camps or in widespread mass killings by Ustaše militia. Many Serbs themselves took up arms and joined the Chetniks, a Serb nationalist movement with the aim of establishing an ethnically homogeneous 'Greater Serbian' state.[19] The Chetniks were responsible for widespread persecution and murder of non-Serbs and communist sympathizers, with the Muslim population of Bosnia, Herzegovina and Sandžak being a primary target.[20] Once captured, Muslim villages were systematically massacred by the Chetniks.[21] The total estimate of Muslims killed by Chetniks is between 80,000 and 100,000, most likely about 86,000 or 6.7 percent of their population (8.1 percent in Bosnia and Herzegovina alone).[22][23] Several Bosnian Muslim paramilitary units joined the NDH forces to counter their own persecution in the hands of the Serbs in Bosnia. On 12 October 1941 a group of 108 notable Muslim citizens of Sarajevo signed the Resolution of Sarajevo Muslims by which they condemned the persecution of Serbs organized by Ustaše, made distinction between Muslims who participated in such persecutions and the wider Muslim population, presented information about the persecutions of Muslims by Serbs and requested security for all citizens of the country, regardless of their identity.[24] According to the US Holocaust Museum, 320,000-340,000 ethnic Serbs were murdered.[25] According to the Yad Vashem Holocaust Museum and Research Center, "More than 500,000 Serbs were murdered in horribly sadistic ways, 250,000 were expelled, and another 200,000 were forced to convert" during WWII in the Independent State of Croatia (modern day Croatia and Bosnia).[26]
Starting in 1941, Yugoslav communists under the leadership of Josip Broz Tito organized their own multi-ethnic resistance group, the Partisans, who fought against Axis, Ustaše, and Chetnik forces. They too, committed numerous atrocities, mainly against political opponents of all ethnicities. Some Bosnian Muslims joined the SS Handschar division, an SS division of the Nazis that pledged allegiance to both Adolf Hitler and NDH leader, Ante Pavelić. The division was the first SS division which was constituted of non-Germans. On 25 November 1943 the Anti-Fascist Council of National Liberation of Yugoslavia with Tito at its helm held a founding conference in Jajce where Bosnia and Herzegovina was reestablished as a republic within the Yugoslavian federation in its Ottoman borders. Military success eventually prompted the Allies to support the Partisans. On 6 April 1945 Sarajevo was captured by the Partisans. The end of the war resulted in the establishment of the Federal People's Republic of Yugoslavia, with the constitution of 1946 officially making Bosnia and Herzegovina one of six constituent republics in the new state.
Socialist Yugoslavia (1945–1992)
Main articles: History of Bosnia and Herzegovina (1945–1992) and 1984 Winter Olympics
Because of its central geographic position within the for much of the 1950s and 1960s, the 1970s saw the ascension of a strong Bosnian political elite. While working within the communist system, politicians such as Džemal Bijedić, Branko Mikulić and Hamdija Pozderac reinforced and protected the sovereignty of Bosnia and Herzegovina [27] Their efforts proved key during the turbulent period following Tito's death in 1980, and are today considered some of the early steps towards Bosnian independence. However, the republic could not escape the increasingly nationalistic climate of the time unscathed.
Independence and Bosnian War (1992–1995)
Main articles: Republic of Bosnia and Herzegovina and Bosnian War
The first multi-party parliamentary elections held on 18 and 25 November 1990 [28] led to a national assembly dominated by three ethnically-based parties, which had formed a loose coalition to oust the communists from power. Croatia and Slovenia's subsequent declarations of independence and the warfare that ensued placed Bosnia and Herzegovina and its three constituent peoples in an awkward position. A significant split soon developed on the issue of whether to stay with the Yugoslav federation (overwhelmingly favored among Serbs) or seek independence (overwhelmingly favored among Bosniaks and Croats). A declaration of sovereignty on 15 October 1991 was followed by a referendum for independence from Yugoslavia on 29 February and 1 March 1992. The referendum was boycotted by the great majority of Bosnian Serbs, so with a voter turnout of 64%, 98% of which voted in favor of the proposal. Bosnia and Herzegovina became an independent state on 3 March 1992.[1]
While the first casualty of the war is debated, significant Serbian offensives began in March 1992 in Eastern and Northern Bosnia. Following a tense period of escalating tensions the opening shots in the incipient Bosnian conflict were fired when Serb paramilitary forces attacked Bosniak villages around Čapljina on 7 March 1992 and around Bosanski Brod and Goražde on 15 March. These minor attacks were followed by much more serious Serb artillery attacks on Neum on 19 March and on Bosanski Brod on 24 March. The killing of a Bosniak civilian woman on 5 April 1992 by a sniper, while she was demonstrating in Sarajevo against the raising of barricades by Bosnian Serbs, is widely regarded as marking the start of warfare between the three major communities.[28] Open warfare began in Sarajevo on 6 April.[1] International recognition of Bosnia and Herzegovina meant that the Yugoslav People's Army (JNA) officially withdrew from the republic's territory, although their Bosnian Serb members merely joined the Army of Republika Srpska. Armed and equipped from JNA stockpiles in Bosnia, supported by volunteers, Republika Srpska's offensives in 1992 managed to place much of the country under its control.[1] By 1993, when an armed conflict erupted between the Sarajevo government and the Croat statelet of Herzeg-Bosnia, about 70% of the country was controlled by the Serbs.[6]
In March 1994, the signing of the Washington accords between the Bosniak and ethnic-Croatian leaders led to the creation of a joint Bosniak-Croat Federation of Bosnia and Herzegovina. This, along with international outrage at Serb war crimes and atrocities (most notably the Srebrenica massacre of as many as 8,000 Bosniak males in July 1995[29]) helped turn the tide of war. The signing of the Dayton Agreement in Paris by the presidents of Bosnia and Herzegovina (Alija Izetbegović), Croatia (Franjo Tuđman), and Yugoslavia (Slobodan Milošević) brought a halt to the fighting, roughly establishing the basic structure of the present-day state. The three years of war and bloodshed had left between 90,000 and 110,000 people killed and more than 2 million displaced.[30]
Post-war Bosnia and Herzegovina (1995–present)
See also: Politics of Bosnia and Herzegovina
Since its 1992 independence and the 1995 Constitutional framework of the Dayton Agreement, Bosnia and Herzegovina has followed a path of state-building, while remaining under final international supervision through the figure of the High Representative for Bosnia and Herzegovina. Bosnia and Herzegovina is a federation of two Entities - the Federation of Bosnia and Herzegovina and the Republika Srpska, as well as the district of Brčko. Each of the Entities has its own Constitution and extensive legislative powers.
Main article: Accession of Bosnia and Herzegovina to the European Union
Bosnia and Herzegovina is a potential candidate country for accession into the EU; the EU-BiH Stabilization and Association Agreement (SAA) was signed in 2008 and entered into force in June 2015. Bosnia and Herzegovina submitted its formal application for EU membership on 15 February 2016; the EU Council conditioned its consideration to further progress on the implementation of the Reform Agenda, as well as to the adaptation of the SAA to take into account the EU accession of Croatia, and to an agreement on a functioning Coordination Mechanism on EU matters. These conditions were fulfilled by the Summer 2016.
Main article: Accession of Bosnia and Herzegovina to NATO
The accession of Bosnia and Herzegovina to NATO is in the negotiation phase, and a Membership Action Plan was signed in April 2010. It requires Bosnia and Herzegovina to define the issue of property over defence assets before NATO may consider the next steps. Bosnian political parties have different attitudes towards NATO: while Bosniak and Bosnian Croat parties support it, Bosnian Serb parties are more cautious and, while not opposing it in principle, require it to be put to a referendum first.
Main article: 2014 riots in Bosnia and Herzegovina
On 4 February 2014, the protests against the government of the Federation of Bosnia and Herzegovina, one of the country's two entities, began in the northern town of Tuzla. Workers from several factories which were privatised and which have now gone bankrupt united to demand action over jobs, unpaid salaries and pensions.[31] Soon protests spread to the rest of the Federation, with violent clashes reported in close to 20 towns, the biggest of which were Sarajevo, Zenica, Mostar, Bihać, Brčko and Tuzla.[32] The Bosnian news media reported that hundreds of people had been injured during the protests, including dozens of police officers, with bursts of violence in Sarajevo, in the northern city of Tuzla, in Mostar in the south, and in Zenica in central Bosnia. The same level of unrest or activism did not occur in the Republika Srpska, but hundreds of people also gathered in support of protests in the town of Banja Luka against its separate government.[33][34][35] The protests marked the largest outbreak of public anger over high unemployment and two decades of political inertia in the country since the end of the Bosnian War in 1995.[36]
League of Communists of Yugoslavia
President of Bosnia and Herzegovina
List of Prime Ministers of Bosnia and Herzegovina
List of heads of state of Yugoslavia
List of Prime Ministers of Yugoslavia
Politics of Bosnia and Herzegovina
2014 unrest in Bosnia and Herzegovina
2014 Bosnia and Herzegovina floods
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An International Symposium "South-Eastern Europe 1918–995" Serbian Land Reform and Colonization in 1918
Basil Davidson: PARTISAN PICTURE
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"Bosnian Protesters Torch Government Buildings In Sarajevo, Tuzla". rferl.org. 8 February 2014. Retrieved 8 February 2014.
"Bosnia-Hercegovina protests break out in violence". bbc.co.uk. 8 February 2014. Retrieved 8 February 2014.
"Bosnian protesters storm government buildings". smh.com.au. 8 February 2014. Retrieved 8 February 2014.
By the early 1600s, approximately 450,000 Muslims (67%), 150,000 Catholics (22%) and 75,000 Orthodox Christians (11%) lived Bosnia (Malcolm, 1995)
Allcock, John B., Marko Milivojevic, et al. Conflict in the Former Yugoslavia: An Encyclopedia (1998)
Bataković, Dušan T. (1996). The Serbs of Bosnia & Herzegovina: History and Politics. Dialogue Association.
Marko Attila Hoare (2007). The History of Bosnia: From the Middle Ages to the Present Day. Saqi. ISBN 978-0-86356-953-1.
Markus Koller; Kemal H. Karpat (2004). Ottoman Bosnia: A History in Peril. University of Wisconsin Press. ISBN 978-0-299-20714-4.
Noel Malcolm (2002). Bosnia: A Short History. Pan. ISBN 978-0-330-41244-5.
Orbini, Mauro (1601). Il Regno de gli Slavi hoggi corrottamente detti Schiavoni. Pesaro: Apresso Girolamo Concordia.
Орбин, Мавро (1968). Краљевство Словена. Београд: Српска књижевна задруга.
Matthew Parish, A Free City in the Balkans: Reconstructing a Divided Society in Bosnia, London: I.B.Tauris, 2009.
Шишић, Фердо, ed. (1928). Летопис Попа Дукљанина (Chronicle of the Priest of Duklja). Београд-Загреб: Српска краљевска академија.
Кунчер, Драгана (2009). Gesta Regum Sclavorum. 1. Београд-Никшић: Историјски институт, Манастир Острог.
Живковић, Тибор (2009). Gesta Regum Sclavorum. 2. Београд-Никшић: Историјски институт, Манастир Острог.
Ed Vulliamy, The War is Dead, Long Live the War: Bosnia: the Reckoning Bodley Head (London 19 April 2012) ISBN 978-1-84792-194-9
Oriental Institute Sarajevo
Bosniak Institute Sarajevo
Bosnian Institute
Selected Bibliography of English-language Print Resources for Bosnia and Herzegovina at Yale University Library (Excellent web source)
General sources for the study of Bosnian Civilization
Brief history of Bosnia and Herzegovina
History of Bosnia and Herzegovina: Primary Documents
A Brief History of Bosnia-Herzegovina by Andras Riedlmayer, Harvard University
WWW-VL: History: Bosnia & Herzegovina
Timeline: Bosnia-Hercegovina at BBC News
Bosnian War and post-war history
John K. Cox: Teaching about Conflict and Crisis in the Former Yugoslavia: The Case of Bosnia-Hercegovina
TIME Daily short timeline of Bosnian conflict
OHR ethnic maps of Bosnia and Herzegovina
Washington Post: An overview of war
Bosnia: a single country or an apple of discord?, Bosnian Institute, 12 May 2006
Bosnia and Herzegovina topics
Illyricum
Bosnian Kingdom
Ottoman Bosnia and Herzegovina
Austro-Hungarian Bosnia and Herzegovina
Socialist Federal Republic of Yugoslavia
Socialist Republic of Bosnia and Herzegovina
Federation of Bosnia and Herzegovina
Bosnians (Bosniaks, Croats, Serbs)
Cuisine (Ćevapi)
Bosnian language
Decorations and medals
History of Europe by country
Dependencies and
Wikimedia Commons has media related to History of Bosnia and Herzegovina.


text:
Q: Build multiple docker image from single docker file In a Micro-service pattern, I have three node application
Application A
Application B
Application C
The process of building docker image for these micro service is same, right now, node modules are installed three times, how can I avoid this duplicate node modules.
I would like to avoid node install 3 times, rather do it once and copy them to different images.

A: For better answer will would be know your Dockerfile.
For this issue You can use a different entrypoint. For Application A entrypoint_a.sh, for Application B entrypoint_b.sh an Application C entrypoint_c.sh
You must copy this 3 files when docker build, into Dockerfile :
---
COPY /path/entrypoint_*.sh /image/path
---

And the command to run docker image will be :
docker run -d --name application_A -p your_port:docker_port --entrypoint /image/path/entrypoint_a.sh  your_builded_immage:tag

Next step will be same with --name application_B and C and with entrypoint entrypoint_b.sh and entrypoint_c.sh

redpajama_set_name: RedPajamaStackExchange


Global marine lifting, loading and handling solutions manufacturer, Palfinger, has united Ned-Deck Marine with Palfinger Marine under the new company name, Palfinger Ned-Deck.
The company says since the integration of Ned-Deck Marine into the Palfinger Group in 2010, the business area, Palfinger Marine, has strengthened its position as a deck equipment supplier in the maritime, offshore and wind industries.
Palfinger Marine currently consists of five divisions: marine cranes by Palfinger Marine, offshore cranes by Palfinger Dreggen; launch and recovery systems by Palfinger Ned-Deck, wind cranes by Palfinger Wind and after sales and service by Palfinger Marine Services.
Palfinger says it hopes the new company name will enable the communication of a single strong brand name to the market.


jdogric12 wrote: Side question... is "cwh1" (Chris Harris) the same person as "the emperor" who used to have rants and girlie pics in his ebay listings?
I've met him a couple times and Dano knows him, too. I'm pretty sure he's not the Emperor.
I've met both of them, Chris is not "the emperor".
jps wrote: I PM'd Gary last night about it.
I have sent the information to the detective on the case.
I would have been extremely surprised if cwh=emp. Didn't think so, but figured since someone suggested it I'd get it cleared up. Thanks guys!
Sorry, I have not had much time to get onto the Forum lately (work craziness).
I found three of the non-Rickenbackers tonight by doing a Google search on "Bunker 10-string" (like one pawn/guitar shop owner said, "it will be an advantage to have such unusual instruments stolen instead of Strats and Teles". Some guy at A Guitar Forum bought the Bunker 10-string, the Coronet acoustic, and the Yamaha electric from some auction site.
I signed up at that site and left a reply as to the guitars' stolen status. I just sent the info to the Irvine P.D., but they have not been responsive to my last e-mails and voil-mail messages, so I don't know what's with them.
I just realized that the 1973 4001 FG (serial number MF 2390) is not in the register. I will remedy that anon.
****!!! so sorry to hear this......this would personally be my own nightmare as well being a fellow gear collector myself.....hopefully you'll get all/if not most of your gear back and the A-hole that did this gets the justice he deserves.
Thanks for the link, Jose.
I think that this is the same "auction house" that sold a couple others, so it sounds like it's a front for the thieves. I will be looking into filing something against them, even if it's only a BBB complaint.
Do I correctly infer that you notified Reverb and they've done nothing about the listing?
There may be other stolen guitars that Gary or others have owned for sale on this site. It is stated that the auctions all end on May 21.
Ron & All -- I spoke to Gary and he is following up. The RRF System team had also contacted him earlier, when they saw your posts.
I have attempted to get in touch with Gary, but he is not responding. Does anyone know his status? thanks.


text:
And now, Navi Mumbai police seize Rs1 cr in scrapped Rs1,000 notes
A day after a vehicle belonging to Maharashtra Cooperatives minister Subhash Deshmukh's firm was found transporting Rs91.5 lakh in demonetised high-denomination currency, police in Navi Mumbai today seized Rs1 crore in demonetised Rs1,000 currency notes from a luxury car at Vashi and detained four persons in this connection.
A case has been registered at Vashi Police Station and further probe is on, police said.
''Acting on a tip-off, police laid a trap. When the car came and halted near a housing complex at Sector 28 in Vashi last evening, the police team checked the vehicle and found two bags full of currency notes of Rs 1,000 denomination,'' an official release by Navi Mumbai Police said.
The four occupants of the vehicle, Prasad R Patil (36), an estate agent from Uran in Raigad district, Harishchandra Shinde (60), builder from Kharghar in Navi Mumbai, Pramod Padle (43), property agent and Avinash Jail (31), a cloth merchant, both from Byculla in Mumbai, have been detained and are being interrogated, Inspector Ashok Rajput said.
During interrogation, the accused have reportedly said they had come to Vashi to get the old notes exchanged, but did not reveal the source of the cash and where they planned to get the notes exchanged, police stated.
''As the four persons did not provide any documentary evidence of the source of the cash, the Income Tax Department has been informed about it. Their car worth Rs10 lakh has also been seized,'' they added.
Meanwhile, Maharashtra cooperatives minister Subhash Deshmukh has accepted the possibility of 'irregularity' in cash transactions at his business group when a vehicle was caught carrying Rs91.5 lakh in demonetised currency
''There might have been some irregularity, but it was certainly not wrongdoing,'' Deshmukh told a news channel. ''I am ready to accept any action for the irregularity,'' he added.
The Election Commission had earlier in the day served notice to the minister's business group Lokmangal asking it to clarify about the huge cash within 24 hours.
''I have never used my political background for my business. In fact I've been a successful businessman even before I joined politics some 15 years ago. Transactions of such large amount are not new to my business. My family has been running the business very honestly. We pay all taxes,'' the minister said
It was alleged that the money was being transported for use in the municipal council polls.
The minister had earlier said the money was being moved to his sugar factory to pay the cane workers. ''The money was withdrawn from the Solapur headquarters of Lokmangal bank on November 5. But, it was not deposited back after the demonetisation move,'' he said.

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Use Component from Form I would like to pass request-data to this form-class to validate generic information. I've implemented a component (outsourced for reusability) to bring address data into required model format.
namespace App\Form;

use Cake\Form\Form;
use Cake\Form\Schema;
use Cake\Validation\Validator;

class Foo extends Form {
    protected function _buildSchema(Schema $schema) {
        return $schema
                    ->addField('foo', 'string')
                    ->addField('bar', 'string');
    }
    [...]
    protected function _execute(array $data) {
        // How is it possible to use component-method here?
        // e.g. $this->MyAddressComponent->saveData($data);
        return true;
    }
}

Has anyone an idea what I have to do?
Thanks in advance!

A: Make your form accept the component in the constructor:
namespace App\Form;

use App\Controller\Component\MyAddressComponent;

class Foo extends Form {

    private $addressComponent;

    public function __constructor(MyAddressComponent $addressComponent)
    {
        $this->addressComponenent = $addressComponent;
    }

    ...

    protected function _execute(array $data) {
        $this->addressComponent->saveData($data);
        return true;
    }
}

Then instantiate the form from the controller as follows:
public function doStuff()
{
    $form = new Foo($this->MyAddressComponent);
    ...
}


I hate unnecessary quotation marks with a passion. Please keep this in mind for future correspondence – and I do not mean so that you can abuse this knowledge. Also, I use smiley faces and exclamation points so excessively in e-mails that before I send them I routinely have to go back and deliberately take them out. So if you already think I use them a lot – you have NO idea.
I have an extremely weak sense of smell, and I sometimes wonder how much this affects my sense of taste, but I don't really have much to compare it to – I just know how things taste to me. And then I wonder about people who are color blind – even if someone doesn't see true colors, they only know what it is they see and no one else. Do you know what I mean?
I write dates 1 October 2009 instead of October 1, 2009. I cross my 7's and my z's. I think that's left over from living in Argentina.
My favorite book is Three Cups of Tea, which relates to my biggest dream: to change the world. That might mean just my immediate community, or some larger area, I probably won't know until the end of my life. But I really think that every bit helps, and I definitely want to change something for the better, hoping it contributes to the greater good.
I can count to ten in exactly 3 languages – not nearly as much as my friend Erika, who can do it in 6 languages. I've put learning Portuguese on hold while I learn Bahasa Indonesia, but if you were wondering, yes I DO own a copy of Portuguese for Dummies. I'll be dusting that off sometime after I move back to the US. But I guess we'll see where I end up next and what language I'll be speaking – life has a way of surprising us, doesn't it?
Upon some brief reflection, I don't think I enjoy the process of learning as much as I enjoy having learned something. Note to self – find out if that's true of other people who "love learning" too.
I consider myself to be an adventurous person, but it doesn't come naturally to me. I have to focus a lot to make it happen. Being an introvert, I am sometimes overwhelmingly tempted to stay home and read a good book in my jams. I have to say though, I'm always – always – glad to have tried something new.
When I'm in the States, I make at least one to-do list per day. Without fail, I write down things I've already done so I can cross them off my list. ….But everyone does that…right?
Here's another statistic for you – I fall in love, on average, ten times per year. However, as you may be able to figure out from how frequently this occurs, it is most often extremely fleeting and not memorable. I'll be sure to let you know when it happens for real.
The first man I was ever heartsick over was Leonardo Dicaprio, but it was very much not my own fault – Titanic came out when I was in 5th grade. In my defense, I never sent him any fan mail, although I definitely thought about it. I've since come to the realization that I could do better.
Sometimes I gaze out over Puget Sound and I can't help but think, "man, that's a lot of water." I mean, really. Think about how many bathtubs worth of water is out there, and it's not even the open ocean! I'm respectfully overwhelmed.
This is something I've never told anyone before. Often (ok, extremely frequently) when reading a book, I think very critically about the formatting, and make mental notes about how I want my own book to look.
Oh, and I have this idea that I'm going to write a book one day, the subject of which is TBD, but I have the dedication all planned out. It's very moving and meaningful, of course. Any and all ideas for book topics are welcome!
I hope this has been informative and adequately addresses some of your burning questions about my personal life and inner thoughts. Thanks for reading!


text:
RIGHT AND RIGHTEOUSNESS:
By: Emil G. Hirsch
Original Signification.
Use by the Prophets.
"Righteous" Synonymous with "Moral."
Individualization. of Righteousness After the Exile.
In the Apocrypha.
Rabbinical View.
Three Classes of Men.
The Unrighteous.
Idea of "Zekut."
Identified with Charity.
Fate of the Righteous.
Renderings given in the English versions of the Hebrew root "ẓadaḳ" and its derivatives "ẓaddiḳ," "ẓedeḳ," "ẓedaḳh." The use of "righteous" as a translation for "yashar" (="upright") is less frequent. "Just," "justice," "justify" also occur as equivalents for these Hebrew terms.
The original implications of the root "ẓadaḳ" are involved in doubt. To be "hard," "even," and "straight" (said of roads, for instance) has been suggested as the primitive physical idea. More acceptable is the explanation that the root-notion conveyed is that a thing, man, or even God, is what it, or he, should be, that is, "normal," "fit." That conception may, without much difficulty, be recovered from some of the applications of the terms in the Bible. Weights and measures are called "ẓedeḳ" ("just" or "right"; Deut. xxv. 15; Lev. xix. 36; Job xxxi. 6; Ezek. xlv. 10). Paths are "ẓedeḳ," that is, as they should be, easy to travel (Ps. xxiii. 3). So with offerings, when brought in the proper manner and at the right time (Deut. xxxiii. 19; Ps. iv. 6 [A. V. 5], li. 21 [A. V. 19]). When a king or judge is as he should be he is "just" (Lev. xix. 15; Deut. i. 16; Prov. xxxi. 9). When speech is as it should be it is "truthful" (comp. Ps. lii.). The outcome of the battle being favorable, it is called "ẓedaḳah" (= "victory"; Judges v. 11). To justify oneself, or another, is also expressed by the root, as it really means to prove oneself, or another, to be innocent of a charge, or in the right (that is, as one should be; Job ix. 15, 20; xi. 2; xiii. 18; Isa. xliii. 9; Ps. cxliii. 2). In many of the passages in which the root has this physical implication an ethical element may be discovered. "Right" weights may be also "righteous" weights. The battle may be looked upon as a sort of divine ordeal, and hence the issue may be said to be "righteous" (= "ẓedaḳah"; see Schwally, "Der Heilige Krieg im Alten Israel," p. 8). In the Song of Deborah—one of the oldest literary compositions—this implication is not absent from the word, employed in the plural in connection with Yhwh (Judges v. 11). So in its earliest use, among Hebrews, the term "righteousness" seems to have had a moral intention.
In the collection of legal decisions ("mishpaṭim") constituting the Book of the Covenant, "ẓaddiḳ" appears as a juridical, technical term (= "the party [to a suit] that is in the right"; Ex. xxiii. 7). It is noteworthy that the feminine of "ẓaddiḳ" is not found, the verb being used to express the idea in the case of the woman being in the right (Gen. xxxviii. 26); the "hif'il" is used to declare one "not guilty," or as having substantiated his claim (Ex. xxiii. 7; II Sam. xv. 4). The man who makes such a rightful plea is "ẓaddiḳ" (Isa. v. 23; Prov. xvii. 15; et al.). In this use, too, a clear ethical note may be detected. To declare him "right" who is in the right is certainly a moral act; the judge who decides in favor of the right is righteous. Even the religious element underlies this use. God is the judge. To have a suit is to seek out ("darash") Yhwh (i.e., to inquire of Yhwh). The judgment is an ordeal. The winner of the suit, the man found innocent, is by the verdict proved to be righteous in the sight of Yhwh.
But it is in the early prophecies that the ethical aspect of righteousness is forcibly accentuated. Used by Amos in the forensic sense, "righteousness" and "justice" are urged as higher and nobler and more pleasing in the sight of Yhwh than ritual religiousness (ii. 6; v. 12, 23). "Social righteousness" alone will save Israel. The fate of the personally guilty and the personally innocent alike is involved in that of the whole people. This social righteousness, then, may be said to be in the eyes of this prophet a religious service.
Hosea marks another step in the evolution of the concept of righteousness. He would have righteousness potentialized by "ḥesed" (love, or mercy). Social justice as a matter merely of outward conduct,and manifest only in public adjustments of institutions and conditions, will not bring about the rejuvenescence of the nation. Inner repentance, spiritual consideration of one's neighbor and brother, yielding love, not mechanical justice alone, are the components of righteousness (vi. 1-4, x. 12).
Isaiah proceeds along the lines indicated by his predecessors. "Justice," or "righteousness," is solicitude for the weak and helpless (i. 16 et seq., 27; x. 2). This righteousness is true religion; Israel is expected to be devoted to it. The moral order of the world is founded in such righteousness, which metes out strict justice (v. 7, xxviii. 17, xxix. 13). This justice, inherent in God's supreme providence, will bring about the salvation of the Remnant of israel (vii. 9). Isaiah looks forward to the coming of a time when Jerusalem, no longer enslaved to mere ritual piety while steeped in injustice, will be called "the fortress of righteousness" (i. 26, Hebr.).
Jeremiah's understanding of righteousness is virtually the same as Isaiah's (see Jer. xxii. 3, which seems to embody his ideas of what it embraces, though the term is not used). He looks forward to the reestablishing of the Davidic kingdom under "a righteous branch," a ruler who will do justice and who will deserve the name "Yhwh our Righteousness" (xxiii. 5 et seq., Hebr.). Jeremiah's faith in the righteous character of God's government was sorely put to the test both by his own personal experience and by the conditions prevailing in his own day. Yet he acknowledges that Yhwh is in the right ("ẓaddiḳ"), though he can not forego asking why the wicked prosper (xii. 1). Yhwh is a "righteous judge," probing the motives of human conduct (xi. 20). In Deut. xvi. 20 the pursuit of righteousness is solemnly inculcated. "Righteous" in these prophetic passages is synonymous with "moral." He deserves the designation who not only refrains from wrong-doing but is strenuous in his efforts to establish right. To suffer wrong to be done to another is almost equivalent to doing it. Hence the righteous endeavor to see that the weak, the poor, the orphaned, and the widowed secure their rights. The conception that the righteousness of God also involves positive activity in behalf of right, not mere abstinence from wrong-doing, is accentuated. The moral law is so administered that justice will be done.
In the lives of the "righteous" whose names and characters both have-been preserved in the national history these qualities were dominant. Noah was "a righteous" man in his generation. He was spared while the wicked perished (Gen. vi. 9, vii. 1). If there had been righteous ones in Sodom they would not have shared the fate of the city. Abraham was warned of the impending catastrophe because it was certain that he would teach his descendants "to do judgment and righteousness" (Gen. xviii. 19, 23-25). Abraham's trust in Yhwh is reckoned unto him, "for righteousness" (Gen. xv. 6; a statement which, however obscure, certainly does not bear out the construction put on it by Christian theologians, from St. Paul to the present, as little as does Hab. ii. 4—"the righteous shall live by his faith" [Hebr.]).
In Habakkuk "the righteous" has taken on an entirely new meaning. It stands for Israel as represented by the "pious," the "meek," the "poor," the "remnant." Israel will not be disturbed by the seeming falsification of its trust and confidence involved in the actual conditions of the day. For the moment Babylon, the "unrighteous," may be victorious; but ultimately the righteousness of God's government will be manifest in the victory of the "righteous." This application of "righteous" is common in exilic and post-exilic writings (comp. Isa. xxvi. 10). In (Deutero) Isa. xlii. 6 the "servant of Yhwh" (Hebr.) is this righteous one; indeed, the "righteousness" of God is manifested in the advent of Cyrus (Isa. xliv. 28). God supports His messengers "with the right hand" of His "righteousness" (Isa. xli. 10)—that is, He will insure their triumph. This "righteousness," which is the victorious purpose of God's providence, is not conditioned or expressed by ritual practises. The contrary is the case. The people who believe that they have done right (Isa. lviii. 2) are told that fasting is inoperative, that justice and love are the contents of righteousness. Righteousness in this sense is the recurring refrain of the second Isaiah's preaching. The remnant of Israel, having suffered, has been purified and purged of its sins. Its triumph, therefore, will establish God's righteousness, for the triumph of the wicked (i.e., Babylon) is unthinkable in view of the moral order of things (Isa. xlvii. 6, li. 1-7, lii. 3-5).
With the Exile the individualization of righteousness begins to be recognizable in Hebrew thought. The accountability of man for his conduct is phrased most strongly by writers of this period (Jer. xxxi. 29-30; Ezek. xviii. 2-4). In Ezekiel, a few instances excepted (xvi. 52, xxiii. 45, xlv. 9-10), "righteous" and "righteousness" express the religious relation of individuals to God (xiii. 22, xiv. 14, xviii. 5 et seq.). The plural of "ẓedaḳah" (if the text is correct) connotes good deeds proceeding from one's religious character (iii. 20, xviii. 24, xxxiii. 13). The content of this righteousness is preponderatingly ethical, not ritual. The Book of Job approaches the problem of God's righteousness from a new point of view. The suffering of the righteous is its theme as it is that of other Biblical passages (Mal. iii. 15-18; Ps. xxxvii., xxxix., xlix., lxxiii.). That sin and suffering are corresponding terms of one equation is the thesis defended by Job's friends; but Job will not accept it; conscious of his rectitude, he rebels against it. He challenges the Almighty to meet him in a regular judicial proceeding. The book states the problem, but furnishes no answer (see Job, Book of; Optimism and Pessimism). It must, however, be noted that the terms for righteousness are often used in the Book of Job in a technical, juridical sense, namely, for "being right" (in reference to a pleader). In the other Wisdom books (Proverbs and Ecclesiastes) the "righteous," contrasted with the "wicked," are ethically normal individuals. Righteousness is the supreme moral category. On the whole, the contention of these books is that the righteous are sure to reap rewards while the wicked are as certain to be punished,though Ecclesiastes is not consistent in the exposition of the doctrine of retribution.
In the Book of Psalms "the righteous" more frequently represents a party than individuals—"the meek," "the lowly"; that is, the faithful who, in spite of persecution, cling to God's law. In the Maccabean age these became the "Assidaioi" (the Ḥasidim). Their triumphs are sung and their virtues and faith are extolled. Their righteousness is both social and personal (comp. Ps. vii., xviii., xxv., xxxii., xxxiii., xxxvii., xli., lxiv., xcvii., cvi., cix.; see Godliness).
But as the Pharisaic synagogue grew in influence, and legalism struck deeper roots, the righteous came to be identified not with the ideal citizen of Zion pictured in Ps. xv., but with him whose "delight is in the law," described in the prologue to the book—Ps. i. The Law and its observance became an integral part of Jewish righteousness, though by no means to the degree and in the soulless manner assumed by non-Jewish writers, who delight to describe how ritualism and literalism first outweighed mere moral considerations and then ignored them altogether. See Nomism.
In the Apocrypha righteousness is ascribed to God as a quality of His judgments and as manifesting itself in the course of human history (II Macc. i. 24-25). As the Righteous Judge He grants victory to the faithful and courageous, whose faith in God's righteousness, in fact, inspires their courage (II Macc. viii. 13). God, as the Righteous Judge, metes out condign punishment to evil-doers (Azariah's prayer, add. to Dan. i.). As evidences of human righteousness the virtues of loyalty to truth and one's oath are adduced (I Macc. vii. 18). The Patriarchs, as sinless, are held to have been perfectly righteous (see Prayer of Manasses). Idolatry and righteousness are represented as incompatible (Ep. Jer. verse 72). In the Wisdom of Solomon (ii.) the skepties are unmasked as the "unrighteous"; and unrighteousness leads to death (i. 16), while righteousness leads to life. In Ecclus. (Sirach) xxxi. 8 the rich man who has resisted the temptations which beset the getting of wealth is characterized as righteous. It is plain that the man whom Sirach regards as deserving to be called "righteous" is one whose morality is above reproach, whatever may be his loyalty to ritual observances (see ib. vi., vii.); and as for the self-righteousness which is imputed to Judaism it is sufficient to refer to vii. 5 of the same book, where the Hebrew text preserves the technical word "hiẓṭaddeḳ" (to brazenly proclaim oneself as a righteous man).
In the Psalms of Solomon righteousness designates fidelity to the Law (xiv. 2). But this Law demands obedience to the fundamental principles of morality as strenuously as compliance with ritual precepts. The Sadducees are inveighed against as unrighteous. From the vehemence of the denunciations the conclusion has been drawn that in the minds of the Pharisaic authors laxity in ritual piety constituted the essence of wickedness; but the Sadducees' antinational concessions to Rome were much more provocative than their indifference to the ritual. Moreover, it must be remembered that the Psalms of Solomon, like the Gospels, are partizan pamphlets, in which the shortcomings of opponents are exaggerated. Righteousness as interpreted by the Pharisaic synagogue embraced moral considerations as well as ritualistic.
This appears also from the rabbinical sources. Rabbinical theology is never systematic. This must be kept in mind, as well as the fact that many of the rabbinical conclusions are mere homiletic applications of texts, illustrating the exegetical dexterity of their authors rather than a fixed dogma of the Synagogue. This is true of the rabbinical observation that at any given period never less than thirty righteous are found in the world, for whose sake the world escapes destruction (Tan., Wayera, 13, where this conclusion is derived from the gemaṭria of [= 30]). Another passage has it that one righteous man insures the preservation of the world (Yoma 38b). The righteous are regarded as being inspired by the "holy spirit" (Tan., Wayeḥi, 14, where the context clearly shows that the statement is not dogmatic, but homiletic). The Shekinah rests upon them (Gen. R. lxxxvi.). In fact, before sin entered into the world the Shekinah was permanently dwelling on earth. When Adam lapsed it rose, and it continued to rise to ever greater distances, proportionate always to the increase of sin among men. But it was gradually brought back to earth by the righteousness of Abraham, Isaac, Jacob, Levi, Kehath, Amram, and Moses (Cant. R. iii. 11). The Patriarchs and the great heroes of Bible days are considered to have been perfectly righteous (Sifre, 72b; Yalḳ. i. 94; Gen. R. lxiii., xc.; Meg. 13b; Sanh. 107a; Shab. 56a; et al.).
Righteousness is dependent upon man's free choice. All its future conditions are predetermined by God at the very conception of the child, its character alone excepted (Tan., Peḳude). The conquest of the "yeẓer ha-ra' " (i.e., of the inclination toward immorality) marks the righteous (Eccl. R. iv. 15; Gen. R. lxvii.; comp. Yoma, 39a). In this contention the ethical implications of the rabbinical interpretation of righteousness are patent. The righteous man is godlike (see Godliness); that is, he is desirous of reflecting the attributes of God (Soṭah 14a; Pesiḳ. 57a). The state of sin is not inherited. Men might live in perfect righteousness without "tasting sin" (Eccl. R. i. 8; Shab. 55b). Children are born sinless (Eccl. R. iii. 2; Lev. R. vii.). Abraham, Isaac, and Jacob (Yalḳ. i. 36, 106), and Elijah (Lev. R. xxvii.), among others, are mentioned as having gone through life without yielding to the yeẓer ha-ra'.
Still, most men are not so strong. Hence the race is divided into three categories: (1) "ẓaddiḳim" (the righteous); (2) "benunim" (the indifferent); and (3) "resha'im" (evil-doers). The first and third groups again are divided into "perfect" and "ordinary" righteous and evil-doers ("ẓaddiḳim gemurim," "resha'im gemurim," and mere "ẓaddiḳim" or "resha'im"; Ber. 61b). The first are under the dominion of the "yeẓer ha-ṭob" (the inclination to do good), the third under that of the yeẓer hara'. Class two is now in the first group and anonin the third group. But finally only the first and the third condition are recognized. After death men are judged either as "ẓaddiḳim" or as "resha'im." The ungodly are not buried with the righteous (Sanh. 47a). The benunim are respited from Rosh ha-Shanah to Yom ha-Kippurim. If they do a good deed in the meantime, they are ranged with the righteous; if they commit an evil deed, they are ranked as ungodly (R. H. 16a). They are like trees that bear no fruit (Tan., Emor, 17).
The "ẓaddiḳ gamur" is he who, like Abraham, Isaac, Jacob, Moses, Samuel, fulfils the whole Torah from alef to taw (Shab. 55a; comp. Alpha and Omega). Of this order were Michael, Azariah, and Hananiah (Ta'an. 18b). It is not necessarily to be assumed that such truly righteous ones were altogether without blame. They may have committed minor transgressions ("'aberot ḳallot"; Sifre 133a). These are written in the Book of Life on Rosh ha-Shanah (R. H. 16b). They behold the Shekinah in a clear mirror (Suk. 45b). They do not change, while the ordinary ẓaddiḳim are exposed to lapses.
The utterly unrighteous, or the "heavily" unrighteous ("rasha' ḥamur"), are distinct from the "slightly" unrighteous ("rasha' ḳal"; Sanh. 47a). The former receive recompense at once for whatever slight good they may do, but are destined to everlasting perdition. Esau is an example (Gen. R. lxxxii.), as are Balaam (Tan., Balaḳ, 10), those symbolized by the bad figs in Jeremiah's basket (Jer. xxiv.; 'Er. 21b), and others. Yet even a rasha' gamur may repent and appear before his death as a ẓaddiḳ gamur (Ezek. xxxiii. 12; Num. R. x.; Ex. R. xv.).
Man is judged according to the dominant character of his intentions and deeds (Ḳid. 40b). If the majority of them are righteous he is accounted a ẓaddiḳ; but if they are otherwise, or if even a few partake of the nature of gross crimes and immoralities, he is adjudged a rasha' (see Sifre 51b). Far from encouraging self-righteousness, rabbinical theology warns each to regard himself as part good and part bad, and then to determine his own rank by adding to his good deeds (Ḳid. 40a). Intention and the underlying motive are decisive for the quality of an act in a good man, while a good deed done by an ungodly man is reckoned in his favor, whatever may have been its motive (Ḳid. 39b). Yet it is certainly unwarrantable to twist these largely exegetical fancies of the Rabbis into proofs of rigid dogmatic positions. The good act is considered a "miẓwah," a divine command; but still the spiritual element of righteousness is not ignored. Calculations of reward and penalty are declared to be contrary to God's intentions (Deut. R. vi.). The Rabbis assume that reward will be a necessary consequence of a good deed, and punishment that of an evil deed. Yet this causal relation is apprehended as being involved in God's grace (Tan., Etḥannen, 3); even Abraham could not do without God's grace (Gen. R. lx.).
This thought underlies also the Talmudic-rabbinical concept of "zekut." "Zakai," a term designating the innocent, or guiltless, the contrary of "ḥayyab," the guilty party in a suit, gradually assumed the meaning of "ẓaddiḳ." The zekut, therefore, primarily, is one's righteousness. But the "righteousness of the fathers" ("zekut abot"), or of a "righteous man,"is credited with the effect of helping others and their descendants, though those so benefited have no claim, through their own merit, to the benefit. In strict justice, each should be judged according to his merits. But God's mercy permits man to be judged by the sum total of all the goodness which exists in the world in an age, in a family. As, owing to the righteous, the sum of goodness is sufficient, the less good is granted more than his due. The technical term used in this connection is "ma'aleh 'al" (hif'i lof "'alah"), meaning "to tax in favor of" (see Weber, "Jüdische Theologie," pp. 290 et seq.; Weber, however, misapprehends the whole matter and twists it into a theological system with a strong note of Pauline dogmatics). The solidarity of the race is basic to the notion, not the idea of God's justice as exacting, measuring, calculating; for God's grace and mercy are involved in the conception ("middat ha-raḥamim").
As human righteousness is a reflection of God's, it includes necessarily love for others. This consideration has so strongly influenced the Jewish mind that the word "ẓedaḳah" (righteousness) has assumed the meaning of "alms," "charity." "Gemilut ḥasadim" (philanthropy in its widest sense) is another expression of the righteous man's inner life (Tan., Mishpaṭim, 9; Lev. R. xxvii.; Tan., Emor, 5 [illustrated by Moses]; Tan., Ki Tabo, 1; comp. Eccl. R. vi. 6; Tan., Wayaḳhel, 1).
Why the righteous suffer is one of the problems the Rabbis attempt to solve. The perfectly righteous do not suffer; the less perfect do (Ber. 7a). Under the law of solidarity the latter often suffer for the sins of others, and therefore save others from suffering (Ex. R. xliii.; Pesiḳ. 154a). Where the nature of suffering is individual, it is assumed to be a punishment for some slight transgression with a view to insure to the righteous a fuller reward in the world to come (Pesiḳ. 161a; Hor. 10b). Or it may be probationary, and as such a signal manifestation of divine favor (Sanh. 101b; Shab. 53b; Ta'an. 11a; Gen. R. xxxiii.). The death of the righteous works atonement for their people (Tan., Aḥare Mot, 7; M. Ḳ. 28a). God allows the righteous man time to repent and to attain his full measure of good deeds before He sends death (Eccl. R. v. 11). The most truly righteous either escape death altogether (e.g., Elijah; Enoch), or it meets them as a kiss imprinted on their lips by God, as with Abraham, Isaac, Jacob, Moses, Aaron, Miriam (B. B. 17a; Yalḳ. i. 42). Death for the righteous is also a release from the struggle with the inclination to do wrong (Gen. R. ix.). Dead, they still live (Ber. 18a). They are like pearls, which retain their preciousness wherever they are (Meg. 15a).
The coming of the righteous into the world is a boon to it; their departure therefrom a loss (Sanh. 113a). The ungodly are sentenced to stay in Gehenna twelve months; then they are released at the intercession of the righteous (Yalḳ. Shim'oni, to Mal. 593). In Gan 'Eden, God will dance withthe righteous (Ta'an. 31a); there they will sing God's praise (Ex. R. vii.). Resurrection is reserved for the righteous alone (Gen. R. xiii.; Ta'an. 7a). In "the world to be" the righteous sit with crowns on their heads and delight in the radiancy of the Shekinah (Ber. 17a). They partake of Leviathan (Pesiḳ. 188b; B. B. 74b). Their crowns are those that were worn at Sinai (Sanh. 111b; Shab. 88a). The of Ps. xvi. 11 is read ("seven"), and is taken to refer to the seven classes of righteous that enjoy God's glory (Sifre 67a).
The "righteous" are often identified with Israel, and the "ungodly" with the heathen, non-Israelites (Tan., Bemidbar, 19; Lev. R. xiii. 1). But this should not be taken as a general rule. The non-Israelites of whom the Rabbis had knowledge were Romans, whose cruelty and profligacy made "non-Israelite" and "ungodly" exchangeable terms. Still, righteous ones are found among "the nations" (e.g., Noah, Jethro; see Proselyte), and these righteous will have a share in the kingdom to come (Tos. Sanh. xiii.).
Thus righteousness was not a privilege of the Jew; it was rather an obligation. As Judaism does not teach original sin its views on righteousness have no relation to the doctrine of justification (see Atonement). The Jewish prayer-book, the depository of the faith of Israel, contains as a part of the morning liturgy: "Lord of all the worlds, not in reliance upon our righteous deeds do we lay our supplications before Thee, but trusting in Thy manifold mercies." This summarizes the doctrine of the Synagogue upon the subject. Righteousness is a duty which brings no privileges. Self-righteousness is not the key-note of Israel's confession. Simply as descendants of Abraham is it incumbent upon Israel to proclaim the Shema'. The modern Jewish connotation of righteousness carries an ethical (both personal and social), not a liturgical emphasis.
E. G. H.
V:10 P:420


Take your science class on a hypothetical field trip to Mars with an engaging astronomy lesson. After first learning about NASA's Mars rover missions, young scientists plan their own scientific investigations of Earth's nearest neighbor.
3, 2, 1: Blast off! Take a look at the history of rockets through a camera lens. A set of 41 cards displays more than 2,000 years of rockets, from their use as toys to space flight.
Young scholars research the history and accomplishments of the American space program and ponder its role in the future. They gather research on NASA and make small group presentations to the class on their findings and assessments.
Students examine the work of NASA. In this space exploration lesson, students watch "1958: Project Mercury Begins." Students then view a PowerPoint presentation about the history of NASA and research each of the manned space programs.
Found: Dozens of Ancient Cryovolcanoes on Ceres!


text:
HomePress ReleaseFratelli Stellari, "Electrowave": Pop-Dance-Electronic Music. The New Album
Fratelli Stellari, "Electrowave": Pop-Dance-Electronic Music. The New Album
July 15, 2018 Fabio Nocentini Press Release 0
In their album "Electrowave" the Fratelli Stellari experiment new electronic sounds, also thanks to the musical collaboration with some friends. DJoNemesis, a member of the group, composed "Ultimatum Alla Terra" (music and lyrics) and he is the singer both in this track and in "Kampa Kamello"; Dorien Dorion, another exponent of the Fratelli Stellari, put his signature on "Undressing DJ Vequine" (music, lyrics and vocals), the song dedicated to the Vecchina dell'Aceto (The Old Lady of Vinegar). The Spanish artist Jupisoft composed the music of the track entitled "No Estás Solo En Este Universo" and took part in the writing of the lyrics together with his friend David Maeso; the Italian musician Merovingio Deejay created the melodies of "Destination Planet Earth", he wrote the lyrics and his voice appears in the refrain.
Similarly to the previous albums of the group, in "Electrowave" there are songs in Italian, English, Spanish and French; among the new features we find a composition of ethnic genre, inspired by belly dance, ancient Egypt and the mysteries of the Great Pyramid: "The Pyramid Secret."
In this 12 track album the Fratelli Stellari develop the topics they like: humor, some revelations (more or less explicit) on the extraterrestrials, some reflections about mankind and planet Earth present condition. For instance in "Salvami" ("Save Me", a house music song interpreted by Ritanne du Lac) an old but sensual woman asks an alien being to take her away from Earth, which by now is reduced to a latrine; also in "Ultimatum Alla Terra" ("Ultimatum to Earth") we encounter a complaint about the bad situation of the planet.
In "Kampa Kamello" the "divinities come from the stars" are mentioned, that is to say the alien people who created our ancestors. In "Mon Doudou Le Houx Doux" a game with French words is thought up to create rhymes, but there is also a reference to a nice alien coming from the planet Bijou; in "TSO (Psycho Mix)" Ritanne and the Vecchina dell'Aceto say that the involontary sanitary treatment did not produce any effect on them.
Finally, three semi-instrumental titles must be pointed out: "Moon Landing", a sort of background music, a song for relaxing; "Gonna Make You Dance" and "Shake Your Body", two dance tracks.
"Electrowave", digital album available on many stores.
Label: Pleyad Studios. All rights reserved.
Musics and lyrics composed by Fratelli Stellari, except:
– Track 3, "Ultimatum alla Terra (feat. DJoNemesis)", music and lyrics by DJoNemesis.
– Track 5, "No Estás Solo en Este Universo", music by Jupisoft, lyrics by David Maeso and Jupisoft.
– Track 6, "Undressing DJ Vequine (feat. Dorien Dorion)", music and lyrics by Dorien Dorion.
– Track 11, "Destination Planet Earth (feat. Merovingio Deejay)", music and lyrics by Merovingio Deejay.
Full album and lyrics on Bandcamp
1. "Salvami", 3:35
2. "Mon Doudou Le Houx Doux", 3:28
3. "Ultimatum Alla Terra (Feat. DJoNemesis)", 3:49
4. "Moon Landing", 6:18
5. "No Estás Solo En Este Universo", 3:48
6. "Undressing DJ Vequine (Feat. Dorien Dorion)", 3:40
7. "The Pyramid Secret", 3:58
8. "TSO (Psycho Mix)", 3:20
9. "Gonna Make You Dance", 4:33
10. "Kampa Kamello (Feat. DJoNemesis)", 3:46
11. "Destination Planet Earth (Feat. Merovingio Deejay)", 3:21
12. "Shake Your Body", 3:53
Fratelli Stellari: singers, writers and cabaret artists coming from Orion's Belt. Pop-dance-electronic music, videos, images and books.
Gilberto Perez Jr y Su Conjunto – Humilde Corazones
Understanding who is Hideyuki Kuromiya?


text:
package com.restfb.json;

/**
 * An unchecked exception to indicate that an input does not qualify as valid JSON.
 */
@SuppressWarnings("serial") // use default serial UID
public class ParseException extends RuntimeException {

  private final Location location;

  ParseException(String message, Location location) {
    super(message + " at " + location);
    this.location = location;
  }

  /**
   * Returns the location at which the error occurred.
   *
   * @return the error location
   */
  public Location getLocation() {
    return location;
  }

}

redpajama_set_name: RedPajamaGithub


BPAC's monthly meeting is at 7 pm on the third Tuesday of each month, in the second floor Committee Room, Durham City Hall, 101 City Hall Plaza. Meetings are open to the public and there is a public comment period at the beginning of each meeting. Agendas are available prior to the meetings. Minutes are available following approval.
The Bicycle and Pedestrian Advisory Commission (BPAC) was established in July of 2001. BPAC consists of 17 members. Seven of the members are appointed by the City Council and seven are appointed by the Board of County Commissioners. The remaining three members are liaisons from other City/County commissions – the Recreation Advisory Commission, Durham Planning Commission, and Durham Open Space and Trails Commission.
To learn about vacancies and apply for a position on BPAC, visit the City website here and the County website here.


text:
home Sharjah Art Foundation people
Al Anood Al Obaidly
1990, Abu Dhabi
Lives and works in Abu Dhabi
In her collages constructed from a variety of consumer materials, Al Anood Al Obaidly studies the visual experience of everyday objects as they shift from two- to three-dimensionality.
In her collages constructed from a variety of consumer materials, Al Anood Al Obaidly studies the visual experience of everyday objects as they shift from two- to three-dimensionality. Collage as physical and conceptual practice is an access point into a symbolic act of personal convictions, physical objects and sculpture.
Al Obaidly's work has been shown in a number of group exhibitions, including Zayed University Alumni Works, Manarat Al Saadiyat, Abu Dhabi (2017); East-East, New York University Abu Dhabi (2016); Noah's Ark, Sharjah Art Museum (2016); Art: Process & Practice, Sheikha Salama Bint Hamdan Al Nahyan Foundation, Abu Dhabi (2015) and Turning Point, Tashkeel, Dubai (2014).
She earned a BA in Visual Arts from the College of Arts and Creative Enterprises, Zayed University, Abu Dhabi (2013), and she is an alumna of the Emerging Artists Fellowship Program, Sheikha Salama Bint Hamdan Al Nahyan Foundation, Abu Dhabi (2014).
This person was part of March Project 2017.
March Project 2017
March Project 2017 exhibition features commissioned works developed by four artists during the fourth edition of this annual educational residency programme.


For 60 years, Chambrelan has designed, developed and provided thousands of ball bearing slides and guidance rails for industry and for equipment manufacturers who have had to put into practice translatory guidance solutions.
It is commonly called slide rail, hinge, slide, support rail, sliding rail, door slide, telescopic slide, telescopic arm, telescopic rails, translational guide, slide system, slide rail or ball guide.
Production, research and development capacities make Chambrelan a major manufacturer in guidance and transfer movement.
Founded in 1886, the main activity of Halm's was renting tarpaulins to the Le Havre port authority.
Chambrelan switched its activity to the production of ball bearing slides. The first slide produced was the RA5. Mr Couppey bought the shares of the Chambrelan family business in 1965. Since then, a member of the Couppey family has managed Chambrelan SA. Tarpaulin renting stopped totally. Linear rails were developed. Chambrelan SA then became the first french designer and producer of telescopic slides and linear rails.
As the workshop was too narrow, Chambrelan set itself up in Le Havre's old wire-drawing factory.
Chambrelan strengthened its position on the heavy duty slide market with its reinforced range : World-wide exclusivity.
On July 8th, 2005, BVQI has validated the process of designing, manufacturing and marketing of the company Chambrelan through the ISO 9001 VERSION 2000 certification.
Chambrelan LTD is founded in the U.K.
Chambrelan Industrial is founded in Canada.
After changing the company name , Halm's became Chambrelan.
Profilscope GmbH (Chambrelan's first subsidiary ) was founded in Germany.
Chambrelan BV is founded in The Netherlands.
Opening of the Prague office with the Franco-Czech Chamber of Commerce for the Czech and Slovak markets.
Chambrelan is still the only company to design, develop and provide ball bearing telescopic slides and linear rails in France. For 60 years, Chambrelan has designed, developed and supplied thousands of ball bearing slides and guidance rails to industry and to equipment manufacturers world-wide, thanks to an extensive network of agents.
Although the Chambrelan standard range enables us to cover most needs, some orders can be adapted to your requirement. Chambrelan works with clients by adapting our products to suit their needs.


Cardiac rehabilitation programs offer patients structured exercise, education, counseling, and risk reduction strategies. On average, patients attend cardiac rehab sessions a couple of times a week for about four months, depending on the program. Although women might be in greater need of the secondary prevention offered through cardiac rehabilitation, they are significantly less likely to access it than men, despite the women-specific clinical practice guideline recommendations promoting their access to cardiac rehabilitation.
Investigators reviewed cardiac rehabilitation adherence among women and men by conducting a meta-analysis of published studies to determine whether a gender difference exists. They included 14 studies reporting data on 8,176 cardiac rehab participants (27.3% women).
"This is the first study to systematically and quantitatively review cardiac rehabilitation adherence in studies using a measure of prescribed sessions attended," explained lead investigator Sherry L. Grace, PhD, of York University and University Health Network, Toronto, Canada.
Overall, patients adhered to two-thirds of prescribed session, but adherence was significantly lower among women than men. This gender difference persisted in high-quality studies, those that were undertaken in Canada, and that were more recently published (since 2010).


text:
Q: Como funciona essa função de jQuery Estou com dúvida como essa função esta funcionando. Ela tem função de quando alguém pelo iphone click no link ele não fica em houver e sim direto para link.
demo.autoclick = function() {
    $('a').on('tap', function(e) {
        var el = $(this);
        var link = el.attr('href');
        window.location = link;
    });
}

A: Lendo na documentação do jQuery mobile:

tap event
Description: Triggered after a quick, complete touch event.

Ou seja, é um evento que funciona para móveis como o clique funciona para o browser. Internamente ele escuta o touchstart e o touchend e que não houve touchmove para ter certeza que é só um toque ("tap") em algum elemento.
Depois dentro dessa callback o this é o elemento clicado. Depois o código vai buscar o atributo href desse elemento e redireciona a página para essa url.


text:
Q: TypeError: __init__() got an unexpected keyword argument 'syntax' Environment info
Operating System: OS X El Capitan Version 10.11.1
Steps to reproduce

*

*run `import tensorflow as tf'

Logs or other output that would be helpful
Traceback (most recent call last):
  File "<stdin>", line 1, in <module>
  File "/usr/local/lib/python2.7/site-packages/tensorflow/__init__.py", line 23, in <module>
    from tensorflow.python import *
  File "/usr/local/lib/python2.7/site-packages/tensorflow/python/__init__.py", line 52, in <module>
    from tensorflow.core.framework.graph_pb2 import *
  File "/usr/local/lib/python2.7/site-packages/tensorflow/core/framework/graph_pb2.py", line 16, in <module>
    from tensorflow.core.framework import attr_value_pb2 as tensorflow_dot_core_dot_framework_dot_attr__value__pb2
  File "/usr/local/lib/python2.7/site-packages/tensorflow/core/framework/attr_value_pb2.py", line 16, in <module>
    from tensorflow.core.framework import tensor_pb2 as tensorflow_dot_core_dot_framework_dot_tensor__pb2
  File "/usr/local/lib/python2.7/site-packages/tensorflow/core/framework/tensor_pb2.py", line 16, in <module>
    from tensorflow.core.framework import tensor_shape_pb2 as tensorflow_dot_core_dot_framework_dot_tensor__shape__pb2
  File "/usr/local/lib/python2.7/site-packages/tensorflow/core/framework/tensor_shape_pb2.py", line 22, in <module>
    serialized_pb=_b('\n,tensorflow/core/framework/tensor_shape.proto\x12\ntensorflow\"z\n\x10TensorShapeProto\x12-\n\x03\x64im\x18\x02 \x03(\x0b\x32 .tensorflow.TensorShapeProto.Dim\x12\x14\n\x0cunknown_rank\x18\x03 \x01(\x08\x1a!\n\x03\x44im\x12\x0c\n\x04size\x18\x01 \x01(\x03\x12\x0c\n\x04name\x18\x02 \x01(\tB/\n\x18org.tensorflow.frameworkB\x11TensorShapeProtosP\x01\x62\x06proto3')
TypeError: __init__() got an unexpected keyword argument 'syntax'

A: You might have not installed it correctly. Try:
$ virtualenv tensorflow
$ source tensorflow/bin/activate
$ export TF_BINARY_URL=https://storage.googleapis.com/tensorflow/mac/tensorflow-0.9.0-py2-none-any.whl
$ pip install --upgrade $TF_BINARY_URL
$ python
>>>

Then:
>>> import tensorflow as tf


Join member artist Jim Dees for an exploration of new and unique watercolor technicques! Students will be experimenting with collage, along with Yupo and rice paper surfaces. No experience necessary and all supplies are included. Call 757-727-0028 to register!