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E*Trade In China International Financial Management Class
1608 words - 6 pages
The decision for E*Trade to expand into China is a crucial and challenging process. There are many factors to be calculated into the decision in order for E*Trade and China to benefit from it. E*Trade has proven for over a decade that it is extremely successful and has been tremendously valued by it's users. It has done so by not only being an entrepreneur in the United States creating the most affluent online banking system, but it has also done so by expanding into many countries around the world. Japan, Germany, Sweden, the U.K., Australia, Denmark, and Canada and even Hong Kong are benefiting from E*Trade's sophisticated and convenient service, which has all taken place within just over ten years. The major question now is whether or not they should expand into main land China; since by doing so they face major risks and very large hurdles.Since 1992, China has been taking very large steps in the effort to encourage foreign investment from other countries. With this amendment to their political system, China has been able to flourish into one of the fastest growing economies in the world, and currently is the fastest growing economy in East Asian countries.China's high-tech industry is also growing rapidly. They are in the process of transforming from an agricultural society to a much more industrialized society. In doing so, E*Trade will have to enter into the adoption of a high-tech industry in China immediately in order to gain advantages over competition flirting with the idea of entering China.With the increase of a global economy, China has been forced to change their legal policies towards favoring foreign investment and issue new laws to attract economic development. In doing so, they have completely revised their patent laws, and are in the process of amending their trademark and copyright laws in scope of attracting and protecting any potential foreign investors.Although steps have been taken towards refining their laws, China still remains weak in protecting Intellectual Property Rights. China's laws and regulations tend to be far more general than in most countries, and with the lack of legal training China faces with their court judges, their court system lacks effectiveness.China still has strong restrictions on foreign owned banks in their country, which tend to deter the entrance of these banks. China will only consider foreign banks to enter their country if they are financially strong, with minimum assets equaling US$10 billion. Along with that, these banks must be familiar with the Chinese market and must operate a representative office in China for two years before conducting full operations. Along with this heavy restraint, China also insists that foreign banks must wait twelve months to obtain a new branch license after opening its first branch. The banks will also have to exhibit two consecutive years of profit before it can obtain a license to engage in the business of renminbi. On top of that, each branch will have to...
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Livestock activities in the Amanã Sustainable Development Reserve (RDSA) involve the production of cattle and buffalo in an extensive system, and are aimed at raising income and savings. As an expanding activity with high environmental impact potential, livestock is a focus of current discussion in this protected area. This study aimed to characterize livestock ranching activities and ranchers in the RDSA, highlighting key factors of production and management dynamics, as well as key impact indicators. For this purpose, we conducted semi-structured questionnaires with all 58 ranchers and geo-referenced their grazing areas. Areas of natural fields used as pasture were calculated through the use of satellite images. The main impact indicators identified for local livestock activity include: cultivated field growth, the increased use of várzea grasslands, and buffalo herd growth. To control the expansion of this activity, we suggest the development of regulations to guide herd management and the use of productive environments involved in ranching activities.


Grooved Splite Rimmed Orb — Artform The latest objects, news and events from over 60 New Zealand Artists.
White Orb with irregularly sized grooves and a lovely grooved rim, too! John Parker is so wonderful at taking something simple, and adding a stunning, minimalist design to enhance its' simplicity. This orb is also particularly good used as a vase.


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HomeAthletesBoxersAnthony Joshua Biography, Net Worth, Age, Height, Weight, Girlfriend, Family, Fact, and More
Anthony Joshua Biography, Net Worth, Age, Height, Weight, Girlfriend, Family, Fact, and More
August 24, 2022 Balthazar Boxers 0
Anthony Joshua Biography and Net Worth
Anthony Joshua wife
Anthony Joshua's Net Worth
Adrian Broner's Height and Weight
Anthony Oluwafemi Olaseni Joshua is a professional boxer who belongs to England. He has also received OBE for his service. Anthony Joshua has won unified world heavyweight championship two times. Between the years of 2016 and 2021, he has won different titles including WBO, IBF and IBO titles. between the years 2015 to 2016, Joshua has bagged commonwealth and British heavyweight titles at regional levels.
Full Name Anthony Oluwafemi Olaseni Joshua
Birth Date October 15, 1989
Birth Place Watford, Herforshire, England
Profession Boxer
Ex- Girlfriend Nicole Osbourne
During the amateur career of Joshua, he was able to represent England at the World Champions in the super heavyweight category in the year 2011. He has also presented Great Britan at the 2014 Olympics, where he won gold medal. It was the year 2014, when he turned into a professional boxer and was named as the Prospect of the year according to The Ring magazine. Anthony Joshua's iconic fight against Wladimir Klitschko was also labelled as the fight of the Year by Boxing Writers Association of America and The Ring magazine in the year 2017. After James DeGale, Another Joshua is the second Britan boxer who has won both a world title by a major professional sanctioning body and a gold medal during Olympics.
In the year 2021, Joshua was labelled as the world third best active heavyweight by The Ring, BoxRec and Transnational Boxing Rankings Board. Whereas he was labelled as fourth best active heavyweight by ESPN.
It was in July of 2013, when it was confirmed that Joshua has turned into professional boxer under the label of Matchroom Sport promotional banner. He made his first iconic win against Italian Emanuele Leo at the O2 Arena in London. He defeated him during the first round. Again at the same venue in the year 2014, Joshua become the WBC International Heavyweight Champion. He gained this title at the age of 24.
Soon after this title, Joshua bagged another title of Commonwealth Heavyweight Champion after he was able to defeated the undefeatable boxer called Gary Cornish. Joshua was able to limit Gary Cornish in 90 seconds of their first round. Following the year, Joshua won against the undefeatable boxer, Dillian Whyte.
Although Anthony Joshua has never been married but he does have a son with his former girlfriend Nicole Osbourne. His son was born in 2015 and is named as joseph Joshua. Although once he joked that he wish to sleep with Amir Khans Wife but he has accepted the fact that they have never been in any type of relationship.
It is estimated that net worth of Anthony Joshua is around $80 million Dollars. He is for sure one of the most highly paid boxers in the world. during the peak of his career, he has earned around $50-60 million dollars per year.
Face color Dark brown
Amir Khan Biography, Net Worth, Age, Height, Weight, Girlfriend, Family, Fact, and More
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redpajama_set_name: RedPajamaCommonCrawl


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Maps of CAR
Promoting peaceful and seasonal migration in Northern Central African Republic
"You can negotiate with an armed group, not with the drought" The borderlands of the Central African Republic (CAR) are home to one of the largest seasonal livestock migrations (transhumance) in the world. Decades of unrest and crisis, however, have brutally disrupted most aspects of herding—the routes taken, the people involved, governance mechanisms, as well
Mapping artisanal mining sites in the Western Central African Republic (2019)
This report presents an analysis of the artisanal mining sector in western Central African Republic (CAR) and outlines some of the challenges surrounding gold and diamond mining, trade and export. From April to July 2019, the International Peace Information Service (IPIS), in partnership with national authorities, carried out a mapping of artisanal mining sites in
Map Pastoralism Ouham Pendé (2019)
Each year the annual migration of transnational transhumance through the prefecture of Ouham-Pende, in northwestern Central African Republic (CAR), uproots a deep-seated mistrust between nomadic and sedentary communities. Escalating militancy and environmental pressures in the region has only amplified these issues in recent years.In partnership with Concordis International, IPIS hopes to enhance understanding of transnational
Central African Republic – Ouham-Pende Basemap (2019)
Each year the annual migration of transnational transhumance through the prefecture of Ouham-Pende, in northwestern Central African Republic (CAR), uproots a deep-seated mistrust between nomadic and sedentary communities. Escalating militancy and environmental pressures in the region has only amplified these issues in recent years. These maps, created by IPIS, detail the towns, villages, roads, IDP
Central African Republic: A Conflict Mapping (2018)
In a new report and webmap on the longstanding crisis in the Central African Republic (CAR), IPIS points out that access to resources remains the predominant driver of both armament and conflict in CAR. All armed groups operating in CAR are engaged in predation on one or more economic sectors. Such predation is not only
The Politics of Pillage: the political economy of roadblocks in the Central African Republic (2017)
IPIS puts roadblocks on the map as key mechanism of conflict funding besides natural resources, revealing its devastating scope in funding armed actors in Democratic Republic of Congo and Central African Republic Mapping over a thousand roadblocks, IPIS uncovers the shocking extent of armed predation on trade routes in conflict-ridden Central Africa. Roadblocks, IPIS claims,
Pastoralism corridors in Central African Republic (2017)
While pastoralism can generates wealth and economic interdependence between farmers and cattle herders, it can also causes tension and conflicts. In the current Central African Republic crisis context, transnational livestock migrations, particularly by Chadian and Sudanese herdsmen to CAR, have led to clashes between pastoralists and the local population. IPIS has developed a map showing
République Centrafricaine: Portait d'un territoire riche en crises (2012 – 2017)
This poster is a compilation of maps and graphics related to the situation in the Central African Republic. A map of natural resources and poaching corridors presents the known wealth of this country, often considered as conflict drivers in the absence of well functioning state authorities. A small map presents the current armed groups area
Natural Resources in Central African Republic (2017)
With an area of 622 984km2, the Central African Republic is the 20th largest country in Africa and one of the poorest in the world. Its economy is highly dependent of the primary sector. Whereas distribution of income is deeply unequal, the unstable political situation and the violent confrontations between different armed groups all around
Central African Republic – Road Map (2017)
In 2013 the Central African Republic entered a period of great instability. The predominantly Muslim rebel coalition, Seleka, seized power. A group of mostly Christian militias, the Anti-balaka, rose up to counter the Seleka. Years of atrocities, horrors and fighting followed. In 2016 a democratic election was held, a sign of hope for the people
Mapping Conflict Motives: the Central African Republic (2012-2014)
In this study, IPIS analyses the conflict dynamics in the Central African Republic (CAR) since the outbreak of the latest crisis in September 2012 up to September 2014. The analysis specifically looks into the motivations and interests of the main conflict parties, Seleka and anti-balaka, and the influence and interests of neighbouring countries. The report
A Taxonomy of Non-State Armed Actors in the Central African Republic (2012)
This report hopes to provide an overview of how the Central African Republic got to where it is now, as well as to present the means to further our understanding of the current situation. First a genealogy of the current situation is provided, which is presented in the form of a narrative literature overview encompassing
Mapping Conflict Motives: Central African Republic (2009)
Not many areas in the Central African Republic are really secure. Although the country is scarcely populated, it is tormented by a multitude of armed actors. These belligerents use their weapons for a diversity of reasons but they have one thing in common: each of them would be a weak opponent for any well-organised state,


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Shining a Light on Depression
by Proto Staff
Peter L. Slavin and Timothy G. Ferris highlight the need for new approaches to treating depression.
Home // Psychiatry // Shining a Light on Depression
Search results for "CLINICAL RESEARCH"
An N of 1
Large trials deliver results based on averages, not individuals. The N-of-1 model is a plucky—but labor-intensive—way to right the system.
Hyperprolific Authors
Confronting Bias in Journals
Medical journals have a blind spot when it comes to race. But a blueprint for change is beginning to emerge.
Search results for "DEPRESSION"
Skies of Gray
New research looks into young people's anxiety around environmental collapse.
A Turning Point in the Burnout Crisis
Mental health treatment for medical practitioners will never be the same.
How Do You Measure Mindfulness?
A calmer brain can lead to a healthier body. Researchers are beginning to pinpoint just where those benefits are coming from.
LETTER FROM MGH
Search results for "LETTER FROM MGH"
What a Hospital is Built For
As COVID-19 first swept through Boston, the people of Massachusetts General Hospital responded. Their efforts offer a portrait of medicine in motion.
Our Response to a Pandemic
Peter L. Slavin and Timothy G. Ferris discuss how Massachusetts General Hospital is tackling COVID-19.
The Changing Landscape of Primary Care
Peter L. Slavin and Timothy G. Ferris discuss a shortage of primary care physicians and how to address the problem.
Search results for "SUICIDE"
The Trauma of Fighting COVID-19
The first surge of COVID-19 led to burnout, debilitating stress and suicide among hospital workers. How can we protect them better as infections once again start to rise?
The July 2017 cover of Time magazine carried a sobering message: "Depression afflicts 300 million people. One-third don't respond to treatment." Indeed, the numbers are staggering. In the United States alone, depression each year affects nearly 7% of adults and 13% of adolescents. This common and complex disorder can interfere with the ability to function, think, act, participate, respond, work, sleep, learn, engage and socialize. It can bring about feelings of sadness, emptiness, hopelessness, worthlessness, irritability and guilt. Left untreated, depression also can lead to catastrophic outcomes and has been a major factor in the alarming 25% increase in the nation's suicide rate between 1999 and 2014.
It has been more than 30 years since the antidepressant Prozac came on the scene, ushering in a new generation of psycho-pharmaceuticals called selective serotonin reuptake inhibitors—SSRIs—that have enabled millions of people to regain control over their moods and their lives. While the medicine chest of antidepressants has continued to grow and new approaches to psychotherapies and other treatments have evolved since then, there has been no similar kind of game-changing breakthrough to help those who have not responded to available treatments. There is, however, some interesting—and promising—work on the horizon.
In this issue of Proto, we look at "New Tools for Depression," which examines a wave of innovative treatments directed at easing the impact of this pervasive, debilitating health condition. Perhaps of greatest interest right now is ketamine, a short-acting anesthetic that has shown stunning success in stopping major depression—and suicidal thoughts. While ketamine has some significant drawbacks, including its potential for diversion for abuse or hallucinatory effects at high doses, its overarching benefits have led several major pharmaceutical companies to explore it as a foundation on which to design what could become a totally new category of antidepressants. Beyond ketamine, hope also lies in several clever nondrug interventions, such as simply raising the body's temperature or using innovative and more intense forms of cognitive behavioral therapy.
The Massachusetts General Hospital Department of Psychiatry, like other major psychiatric research programs around the world, continues to explore many avenues that could lead to better, faster and safer treatments to ease the burden of depression. We may not know today what the next transformative treatment will be, but one thing is clear: It can't come soon enough for the millions who continue to struggle with the devastating effects of depression.
Why Doctors Must Solve the Suicide Problem
As despair deaths reach historic levels in the United States, interventions at health care checkpoints may be the best way to bring them down.
Lost in the Middle
Dashed expectations in midlife may be fueling a sharp rise in suicides. Several strategies seek to save people in despair.
Why Do Young, Healthy People Die from COVID-19?
They represent a small minority of victims. But their illness could hold valuable lessons about how COVID-19 works—and how to stop it.
How Did COVID-19 Get Here?
Genomic analysis details how SARS-CoV-2 spread through Boston.
The Mourning After COVID-19
Some people who lose loved ones to COVID-19 will face an inconsolable grief—a second epidemic the nation is poorly prepared to handle.
Selected Reads
The Cholesterol Deniers
For decades, a tiny encampment of researchers has held that statin treatment is a hoax. In a time when contrarian views roar to life on social media, how can medicine keep minority opinions from doing irreparable harm?
140 Million Miles From Home
Two years in deep space will subject the body to unprecedented stresses. Scientists are probing the secrets to survival.
1917: Halifax
A freak explosion tore through the quiet Nova Scotian city, prompting one of the most dramatic medical responses in history.


Vilano Beach is an unincorporated community in St. Johns County, Florida, United States. It is listed as the Villano Beach) census-designated place (CDP) by the U.S. Census Bureau. The population was 2,678 at the 2010 census.
Elberta is a town in Baldwin County, Alabama, United States. At the 2010 census the population was 1,498, up from 552 at the 2000 census. It is part of the Daphne–Fairhope–Foley Micropolitan Statistical Area. Home of Shelby Brown, from The Voice.
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Eastsound (not to be confused with East Sound, which is the body of water adjoining Eastsound) is an unincorporated community on Orcas Island in San Juan County, Washington, United States.
Sitting on a peninsula surrounded on three sides by Glacier Bay National Park, the only way to arrive in Gustavus, a small town with fewer than 500 permanent residents, is by boat or plane. Once there, you can stock up on supplies, plan a tour into the park, charter a whale watching boat or just appreciate the solitude and beauty of such an isolated place. Wander the quiet beaches, gathering wild strawberries for a picnic, or sit on the dock, watching the sun set over distant mountain peaks.
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Craig (Tlingit: Sháan Séet) is a first-class city in the Prince of Wales-Hyder Census Area in the Unorganized Borough in the U.S. state of Alaska. The population was 1,201 at the 2010 census.
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Situated on Maui's western shore, Kihei has grown exponentially over the years and now offers an impressive selection of hotels and restaurants, catering to visitors who flock to dive, swim and sun themselves on Maui's fine white sand beaches. Home to the Humpback Whale National Marine Sanctuary, Kihei is an excellent place to spot the vast mammals. Head out on a boat charter, eco-tour, rafting trip or fairway, or rent a car and drive the coastline or to volcanoes Haleakala and Puu Kukui.
Rio Grande (/rioʊɡrʌndeɪ/) is an unincorporated community and census-designated place (CDP) located within Middle Township in Cape May County, New Jersey, United States. Though located within Middle Township, a small section at the southern edge of the community, located in Lower Township, is sometimes called Rio Grande. It is part of the Ocean City Metropolitan Statistical Area. As of the 2010 United States Census, the CDP's population was 2,670.
Stone Harbor is a borough in Cape May County, New Jersey, United States, that is part of the Ocean City Metropolitan Statistical Area. It occupies the southern portion of Seven Mile Island together with its northern neighbor Avalon. It is a resort community for visitors enjoying beaches, sailing facilities and a thriving commercial center. The community attracts a large number of vacationers from the Mid-Atlantic region and Quebec. The borough has a summer population in excess of 20,000, and a year-round population of 866, according to the 2010 United States Census.
Perdido Key, which means "Lost Key" in Spanish is a narrow strip of white beaches and aquamarine waters where beachcombing, fishing and sailing are ways of life not just recreation choices. Perdido Key's unspoiled beaches are the island's main attractions. Undulating wind built sand dunes are dotted with sea oats, bunch grass and beach grass. Venture to the eastern end of the island to the Gulf Islands National Seashore where swimming, snorkeling, fishing, boating, bird watching and hiking are popular pastimes. Tee time, anyone? Two exceptional golf courses are easily accessible, the Perdido Bay Golf Club, a links style course, and Lost Key, a target-style design fashioned by Arnold Palmer designated as an Audubon Signature Cooperative Sanctuary golf course. Other preferred activities on Perdido Key include dolphin watching excursions, moonlight cruises and sailing tours. Perdido Key is also known for its out-of-the-ordinary celebrations such as the New Year's Polar Bear Dip and the Interstate Mullet Toss. For a non-stop celebration, drop by the legendary Flora-Bama Lounge on Perdido Key, a beachside oyster bar, beach bar and Gulf Coast cultural landmark. Pensacola is located only 15 miles from Perdido Key offering a wealth of day trip options to attractions like Historic Pensacola Village, the National Museum of Naval Aviation, Pensacola Lighthouse and Museum and Fort Pickens, a fort built in 1834 and once occupied by federal troops during the Civil War.
Wanchese /ˈwɑːnˌtʃiːz/ is a census-designated place (CDP) on Roanoke Island in Dare County, North Carolina, United States. It was named after Wanchese, the last known ruler of the Roanoke Native American tribe encountered by English colonists in the sixteenth century. The population was 1,642 at the 2010 census.
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Olga in United States, from Nouth America region, is best know for State Parks. Discover best things to do in Olga with beautiful photos and great reviews from traveller around the world here!


Eclypse Recruitment is a recruitment business which provides work-finding services to its clients and work-seekers. The Company must process personal data (including sensitive personal data) so that it can provide these services – in doing so, the Company acts as a data controller.
· If we received your CV as an application or a CV Alert, we would process your data so that we may contact you to discuss a vacancy with you.
· We will only ever send your data to another company where you give consent for us to do so and at that point you will have been given all the company details and vacancy information.
Where the Company has obtained your consent to process your sensitive personal data we will do so in line with our retention policy. Upon expiry of that period the Company will seek further consent from you. Where consent is not granted the Company will cease to process your sensitive personal information.
4. Complaints or queries .
If you wish to complain about this privacy notice or any of the procedures set out in it please contact: Caroline France-Thomas or Rebecca Armstrong on 0161 804 7555.


During the 1950's and '60's, the U.S. government built huge housing projects for the poorest segment of urban America. While the intention of the projects was to provide good housing for the poor, it soon became apparent that these projects became the centers of the worst imaginable crime, including drug dealing and drive by killings.
Recently, it was decided to move people out of these projects, bull doze them and place residents in more user friendly communities that are smaller and more attractive.
Then, something surprising happened. Many of the dwellers complained that they did not want to move. How is this possible? While the protesters are few in number they make a valid point that families have now lived there for decades, formed close friendships, built a real sense of community cohesiveness, protected one another and came to feel fond of the environment. No one asked them if they wanted to move. Perhaps this is symptomatic of something that has gone wrong today, not only in the United States but all around the world.
It has been my observation that more individuals than ever before are coming to the office because of feelings of loneliness, isolation and desolation. Some of these patients report feeling they have an inner void numbness.
Judging From These Examples, Has the world become Schizoid?
We know that there is a psychiatric diagnosis called Schizoid Personality Disorder. Fundamentally, people with this disorder are emotionally cold, indifferent to others, experience inner emptiness, live solitary lives and are detached from others. In effect, they are people who feel anonymous and invisible.
According to Rollo May, more people than ever are coming to the office with these symptoms? He clearly states this in his book, Love and Will.
In other words, people eventually explode into violence out of a sense of despair and hopelessness.
Anyone can see examples of this schizoid way of living by watching television or reading the newspapers. For example, we hear of the economic costs of hurricanes, earth quakes and other natural disasters. We hear of the numbers of people killed and injured as a result of these disasters. The same applies to the economic costs of war, and the numbers of soldiers killed in action. We are supposed to feel reassured by the number of casualties suffered by the enemy.
In the field of mental health, cognitive behavioral psychotherapy has proven to be an effective treatment for such problems as depression and anxiety disorders, among others. However, in the hands of poorly trained or uncaring therapist, the patient becomes only a fragment of a human being who is devoid of feeling. The focus, for some of these therapist, becomes an "automatic thought" or type of thinking that plagues the patient. Even the term, "automatic thought" reveals a mechanistic and dehumanizing view of human beings. The same can be said for psychoanalysis where someone has too much "id or superego." This is also mechanistic and dehumanizing.
Modern technology, which has speeded world communication, has not done much for human interaction. We may talk to one another over the internet but we remain anonymous. In fact, it is much easier to "flame" or insult others over the internet because of its anonymity. It seems that we are closer and further away than ever before.
Despite all of the wonderful engineering, scientic and techological break througs of the twientiet and twenty first centuries, people feel depersonalized.
You and I cannot change the world. So, what can we do to protect ourselves from becoming schizoid? What can we do if we believe we are already schizoid? Instead of hiding out in our apartments, we need to reach out to others and make contact. It is true that those with schizoid personality disorder feel threatened by interpersonal closeness, but they can and do seek psychotherapy which is the first step towards forming an attachment. The rest of us need to talk to and help our neighbors.
When I had shoulder surgery last year, one of my neighbors, someone who I knew only in the most casual way possible, walked my do three times a day, something he volunteered to do without my wife or myself ever asking. Very soon, he and his wife became good friends. All of us need to knock on the door of our neighbors and ask to borrow some sugar, the old method of introduction to new people, and the first step towards forming a new attachment. While it is true that this may not work with everybody there are many other people who very much want to form new attachments.
In addition, people can form new relationships taking part in community volunteer activities.
Everyone needs to make the effort to reach out and end the social isolation and alienation that pervades modern life. Do not allow yourself to become just a number and do not allow your neighbors to remain something like strange aliens.
Does any of this sound of this sound familiar to you? What are your comments about this important issue.


Anne is community minded and contributes to many pro-bono activities and community initiatives. She participates in free Wills days and is involved in pro-bono work for the Cancer Council.
Anne qualified in law after teaching primary school for seven years. She commenced working in Nowra after a short period with a Sydney insurance litigation firm. She enjoys assisting clients through their legal challenges and spending time with her family.


Identity is a motif that runs central to our lives, it is woven into our language, our learning, and our literature. Virginia Woolf, in her novel To the Lighthouse, describes identity as a flipbook of images (Woolf, 1981, p. 169). She asserts that when we look at someone, we do not hold a single, uniform concept of them. Instead, we see a series of images and interactions running like a flipbook in our heads. It is in this idea of who they are that we are able to add pages and evolve over time. However, no one deed can erase all the rest. Everybody is made up of good and bad, and these inconsistencies together form an identity. However, what if someone did change so drastically that it was like reading a whole new book?
Similar questions about identity and the role of theory of mind emerged repeatedly throughout the 2018 Neuroethics Network Conference. Held at the Institut du Cerveau et de la Moelle épinière (ICM), the premier Brain and Spine Institute in Paris, this conference featured speakers from neuroscience, psychology, philosophy, business, medicine, and more. Everyone, from professors to ethicists to students, were all discussing and dissecting ethical questions that are at the forefront of neuroscience.
Can this, in fact, be the case? Is there a "true self" that can be lost or found? How do we act towards someone who appears to be a stranger to us? What implications does this have for the treatment of these individuals? For example, DBS has been widely used to treat cases of depression, obsessive compulsive disorder (OCD), and Parkinson's Disease (PD). However, there have been many reports of a "dislocated self" following treatment, even if symptoms were successfully treated (Baylis, 2013). Is this an ethical practice if we think the treatment could pose a threat to someone's identity? On the other hand, there was an OCD case where DBS did not help resolve a patient's compulsive tendencies, but they did report an overall happier disposition and wanted to continue treatment (S. Nyholm, personal communication, June 21, 2018). Is it ethical to stop treatment because the disorder itself is not being remedied? This can be a difficult concept to grasp not only for the individual themselves but their loved ones, their doctors, and their caregivers as well.
A question raised by an audience member at ICM introduced the idea of a coherent life narrative. We generally see our lives as a somewhat linear progression, with a coherent thread of commonality running through our experiences, a true self. However, we must also ask ourselves if this need for coherence is a reflection of our "true self" or a social construct (ICM, personal communication, June 20, 2018). Dr. Dan P. McAdams, a psychology professor at Northwestern University, elaborates on this concept of coherence, asking "are good life stories always coherent?" (McAdams, 2006). He further claims that "the problem of narrative coherence is the problem of being understood in a social context" (McAdams, 2006), that we impose on ourselves and on others the expectations of how an articulate story should look. Woolf alludes to this social construct as well in her investigation of identity and self-concept, stating, "For now she need not think about anybody…All the being and the doing, expansive, glittering, vocal, evaporated; and one shrunk, with a sense of solemnity, to being oneself, a wedge-shaped core of darkness, something invisible to others" (Woolf, 1981, p. 62).
Bioethicist Françoise Baylis, Ph.D., discusses the implications of this idea in a treatment setting. She asserts that there is no one, static concept of identity, that people are dynamic collection of all of their relationships over time, socially constructed and context-based (Baylis, 2013). Therefore, their "story" or narrative is a reflection of the people in their life and can take on any shape or trajectory. During the onset of her mother's Alzheimer's Disease, she reports caregivers often trying to comfort her by saying things like, "that's not your mother anymore." However, Baylis argues that this implication of having lost someone when they are still "living amongst us" can have the opposite effect and be extremely hurtful (Postma, 2016). Baylis addresses cases of DBS in PD as well that show profound improvement in motor control. However, there have also been cases of mild to more extreme side effects, such as major depressive disorder or mania. Baylis emphasizes that personal identity is a dynamic structure and perhaps the "threat" to this structure is misdirected at the treatment, that it actually results from differential treatment by the people in their life. For example, we are often quick to accept what we view as positive changes, such as elevated mood or increased work ethic, as a natural enhancement to character. However, we reject changes that are negative, such as increased aggression or impulsivity, as dissonant from someone's personal identity. Baylis (2013) states that personal identity is "at the intersection of who [someone] wants to be, and who others will minimally let [them] be". There are cases of other brain disorders, such as schizophrenia, where framing of the disorder by loved ones has significant effects on the capacities of the patient. There are still limits to this nonrestrictive view on identity in that narratives must be ultimately rooted in reality and threats to agency and autonomy are a separate issue. However, from her experience as a caregiver herself, she views it as our job to support these individuals that have undergone dramatic life experiences such as Alzheimer's Disease or DBS, to "help them to belong" and "continue to recognize them" even when they cannot themselves (Postma, 2016).
Dr. Nyholm takes this conversation one step further. He asserts that, in these discussions about threats to personal identity and narrative coherence that DBS may pose, there is another concept that people hold on to that should be considered: the true self (Nyholm & O'Neill, 2016). The question of narrative coherence is about continuity over time. While a drastic turn may produce unfamiliar changes in personality, they are still the same person (Danaher, 2016). This is similar to Baylis' argument, who draws this line of distinction between personality and personal identity. However, through cases of DBS and patient interviews, Nyholm has identified that there is this concept of a true or authentic self. This perception is not about continuity over time, but is about values. Nyholm states, "Often we see the best part of ourselves or other peoples as the thing that is representing the true self" (Danaher, 2016). Therefore, in cases of doing something we regret or qualities of our self that we are not proud of, people are quick to dissociate these from themselves. This is not a matter of taking responsibility for one's actions, but a projection that "what we aspire to be is often the thing that we associate with our true selves" (Danaher, 2016). Therefore, the true self can be likened to the pursuit of the best version of yourself. DBS should be discussed in its potential to positively or negatively alter one's concept of their true self. If a patient undergoes DBS that successfully alleviates them of their obsessive-compulsive tendencies, they could see this as having a positive effect on their true self. However, consider a case where a PD patient elects to receive DBS to alleviate his motor impairments, even though the treatment enters him into a manic state that require institutionalization (Danaher, 2016). This begs the questions of how we can incorporate identity and well-being into a conversation about the risks and benefits of certain neurological treatments.
These discussions need to be addressed for DBS at large and in specific cases. Both Baylis and Nyholm help to draw some distinction between DBS for PD, that primarily produces motor impairment, versus other brain disorders such as depression, that already pose a threat to concepts of identity and true self. However, if we understand identity to be a dynamic structure and true self-actualization to be a laudable goal, should we be pursuing other applications of DBS outside of diagnosable brain disorders?
Ashley Oldshue is a fourth-year undergraduate student studying Neuroscience and Behavioral Biology and Visual Arts. A member Dr. Lena Ting's Neuromechanics Lab and a recent Beckman Scholar, her research is primarily computational and focuses on modelling muscle-tendon dynamics for sensorimotor control. She plans to continue this line of research throughout the next year and pursue graduate school in biomedical engineering.
McAdams, D. P. (2006). The Problem of Narrative Coherence. Constructivist Psychology, 19(2), 109-125.
Woolf, V. (1981). To the Lighthouse. New York, NY: Houghton Mifflin Harcourt Publishing Company.


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what we write, lyrically and musically.
PSAB: You're currently working on new music. When can we expect to hear this new music?
song, which should all be released by mid-September.
PSAB: If you were able to bring back one deceased musician to be featured on one of your songs, which musician would that be?
PSAB: What is the metal scene like in Blackwood, NJ?
friends with most of them as well.
PSAB: What kind of music do you listen to outside of your band? Does that music play an influence on your band's music?
always bringing good ideas to the table.
of writing… he is always thinking of new riffs/ideas and emailing us.
together, it's just a pure punch in the face, that gets people moving.
PSAB: Have any shout outs to give?
‹ Intervie with My Aim!


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text:
are a type of legendary creature found in Shinto belief. They are considered a type of yōkai (supernatural beings) or Shinto kami (gods or spirits). The Tengu were originally thought to take the forms of birds of prey and a monkey deity,  and they were traditionally depicted with human, monkey, and avian characteristics. Sarutahiko Ōkami is considered to be the original model of Konoha-Tengu (a supernatural creature with a red face and long nose), which today is widely considered the Tengus defining characteristic in the popular imagination. He is the Shinto monkey deity who is said to shed light on heaven and earth. Some experts theorize that Sarutahiko was a sun god worshiped in the Ise region prior to the popularization of Amaterasu.

Buddhism long held that the Tengu were disruptive demons and harbingers of war. Their image gradually softened, however, into one of protective, if still dangerous, spirits of the mountains and forests. Tengu are associated with the ascetic practice of Shugendō, and they are usually depicted in the garb of its followers, the yamabushi.

Image

The tengu in art appears in a variety of shapes.  It usually falls somewhere in between a large, monstrous bird and a wholly anthropomorphized being, often with a red face or an unusually large or long nose. Early depictions of tengu show them as kite-like beings who can take a human-like form, often retaining avian wings, heads, or beaks. The tengu's long nose seems to have been conceived in the 14th century, likely as a humanization of the original bird's bill. This feature allies them with the Sarutahiko Ōkami, who is described in the 720 CE text the Nihon Shoki with a similar nose measuring seven hand-spans in length. In village festivals, the two figures are often portrayed with identical red phallic-nosed mask designs.

Some of the earliest representations of tengu appear in Japanese picture scrolls, such as the , painted c. 1296, which parodies high-ranking priests by endowing them the hawk-like beaks of tengu demons.

Tengu are often pictured as taking the shape of some sort of priest. Beginning in the 13th century, tengu came to be associated in particular with yamabushi, the mountain ascetics who practice Shugendō. The association soon found its way into Japanese art, where tengu are most frequently depicted in the yamabushi's unique costume, which includes a distinctive headwear called the  tokin and a . Due to their priestly aesthetic, they are often shown wielding the khakkhara, a distinct staff used by Buddhist monks, called a shakujō in Japanese.

Tengu are commonly depicted holding a magical . In folk tales, these fans sometimes can grow or shrink a person's nose, but usually, they have attributed the power to stir up great winds. Various other strange accessories may be associated with tengu, such as a type of tall, one-toothed geta sandal often called tengu-geta.

Origins

The term tengu and the characters used to write it are borrowed from the name of a fierce demon from Chinese folklore called tiāngǒu though this still has to be confirmed. Chinese literature assigns this creature a variety of descriptions, but most often it is a fierce and anthropophagous canine monster that resembles a shooting star or comet. It makes a noise like thunder and brings war wherever it falls. One account from the Shù Yì Jì (, "A Collection of Bizarre Stories"), written in 1791, describes a dog-like tiāngǒu with a sharp beak and an upright posture, but usually tiāngǒu bear little resemblance to their Japanese counterparts.

The 23rd chapter of the Nihon Shoki, written in 720, is generally held to contain the first recorded mention of tengu in Japan. In this account a large shooting star appears and is identified by a Buddhist priest as a "heavenly dog", and much like the tiāngǒu of China, the star precedes a military uprising. Although the Chinese characters for tengu are used in the text, accompanying phonetic furigana characters give the reading as amatsukitsune (heavenly fox). M. W. de Visser speculated that the early Japanese meaning  for the characters used to write Tengu may represent a conglomeration of two Chinese spirits: the tiāngǒu and the fox spirits called huli jing before the nuances of meaning were expanded to include local Japanese kami, therefore the true Tengu in appearance.

Some Japanese scholars have speculated that the tengu's image derives from that of the Hindu eagle deity Garuda, who was pluralized in Buddhist scripture as one of the major races of non-human beings. Like the tengu, the garuda are often portrayed in a human-like form with wings and a bird's beak. The name tengu seems to be written in place of that of the garuda in a Japanese sutra called the Emmyō Jizō-kyō (), but this was likely written in the Edo period, long after the tengu's image was established. At least one early story in the Konjaku Monogatari describes a tengu carrying off a dragon, which is reminiscent of the garuda's feud with the nāga serpents. In other respects, however, the tengu's original behavior differs markedly from that of the garuda, which is generally friendly towards Buddhism. De Visser has speculated that the tengu may be descended from an ancient Shinto bird-demon which was syncretized with both the garuda and the tiāngǒu when Buddhism arrived in Japan. However, he found little evidence to support this idea.

A later version of the Kujiki, an ancient Japanese historical text, writes the name of Amanozako, a monstrous female deity born from the god Susanoo's spat-out ferocity, with characters meaning tengu deity (). The book describes Amanozako as a raging creature capable of flight, with the body of a human, the head of a beast, a long nose, long ears, and long teeth that can chew through swords. An 18th-century book called the  suggests that this goddess may be the true predecessor of the tengu, but the date and authenticity of the Kujiki, and of that edition, in particular, remain disputed.

Evil spirits and angry ghosts

The Konjaku Monogatarishū, a collection of stories published in the late Heian period, contains some of the earliest tales of tengu, already characterized as they would be for centuries to come. These tengu are the troublesome opponents of Buddhism, who mislead the pious with false images of the Buddha, carry off monks and drop them in remote places, possess women in an attempt to seduce holy men, rob temples, and endow those who worship them with unholy power. They often disguise themselves as priests or nuns, but their true form seems to be that of a kite.

Throughout the 12th and 13th centuries, accounts continued of tengu attempting to cause trouble in the world. They were now established as the ghosts of angry, vain, or heretical priests who had fallen on the "tengu-realm" (, tengudō). They began to possess people, especially women and girls, and speak through their mouths  (kitsunetsuki). Still the enemies of Buddhism, the demons also turned their attention to the royal family. The Kojidan tells of an Empress who was possessed, and the Ōkagami reports that Emperor Sanjō was made blind by a tengu, the ghost of a priest who resented the throne.

One notorious tengu from the 12th century was himself the ghost of an emperor. The Hōgen Monogatari tells the story of Emperor Sutoku, who was forced by his father to abandon the throne. When he later raised the Hōgen Rebellion to take back the country from Emperor Go-Shirakawa, he was defeated and exiled to Sanuki Province in Shikoku. According to legend he died in torment, having sworn to haunt the nation of Japan as a great demon, and thus became a fearsome tengu with long nails and eyes like a kite's.

In stories from the 13th century, tengu began to abduct young boys as well as the priests they had always targeted. The boys were often returned, while the priests would be found tied to the tops of trees or other high places. All of the tengu's victims, however, would come back in a state near death or madness, sometimes after having been tricked into eating animal dung.

The tengu of this period were often conceived of as the ghosts of the arrogant, and as a result, the creatures have become strongly associated with vanity and pride. Today the Japanese expression tengu ni naru ("becoming a tengu") is still used to describe a conceited person.

Great and small demons

In the Genpei Jōsuiki, written in the late Kamakura period, a god appears to Go-Shirakawa and gives a detailed account of tengu ghosts. He says that they fall onto the tengu road because, as Buddhists, they cannot go to Hell, yet as people with bad principles, they also cannot go to Heaven. He describes the appearance of different types of tengu: the ghosts of priests, nuns, ordinary men, and ordinary women, all of whom in life possessed excessive pride. The god introduces the notion that not all tengu are equal; knowledgeable men become , but ignorant ones become .

The philosopher Hayashi Razan lists the greatest of these daitengu as Sōjōbō of Kurama, Tarōbō of Atago, and Jirōbō of Hira. The demons of Kurama and Atago are among the most famous tengu.

A section of the Tengu Meigikō, later quoted by Inoue Enryō, lists the daitengu in this order:
 of Mount Kurama
 of Mount Atago
 of the Hira Mountains
 of Mount Akiha
 of Mount Kōmyō
 of Mount Hiko
 of Mount Daisen
 of Mount Ueno (Ueno Park)
 of Itsukushima
 of Mount Ōmine
 of Katsuragi
 of Hitachi Province
 of Mount Fuji
 of Mount Takao
 of Shiramine
 of Mount Iizuna
 of Higo Province

Daitengu are often pictured in a more human-like form than their underlings, and due to their long noses, they may also be called . Kotengu may conversely be depicted as more bird-like. They are sometimes called , or . Inoue Enryō described two kinds of tengu in his Tenguron: the great daitengu, and the small, bird-like konoha-tengu who live in Cryptomeria trees. The konoha-tengu are noted in a book from 1746 called the , as bird-like creatures with wings two meters across which were seen catching fish in the Ōi River, but this name rarely appears in literature otherwise.

Creatures that do not fit the classic bird or yamabushi image are sometimes called tengu. For example, tengu in the guise of wood-spirits may be called , but this word can also refer to tengu with canine mouths or other features. The people of Kōchi Prefecture on Shikoku believe in a creature called , but this is a small childlike being who loves sumō wrestling and sometimes dwells in the water, and is generally considered one of the many kinds of kappa. Another water-dwelling tengu is the  of the Greater Tokyo Area. This creature is rarely seen, but it is believed to create strange fireballs and be a nuisance to fishermen.

Protective spirits and deities

In Yamagata Prefecture among other areas, thickets in the mountains during summer, there are several tens of tsubo of moss and sand that were revered as the "nesting grounds of tengu," and in mountain villages in the Kanagawa Prefecture, they would cut trees at night and were called "tengu daoshi" (天狗倒し, tengu fall), and mysterious sounds at night of a tree being cut and falling, or mysterious swaying sounds despite no wind, were considered the work of mountain tengu. It is also theorized that shooting a gun three times would make this mysterious sound stop. Besides this, in the Tone District, Gunma Prefecture, there are legends about the "tengu warai" (天狗笑い, tengu laugh) about how one would hear laughter out of nowhere, and if one simply presses on further, it'd become an even louder laugh, and if one tries laughing back, it'd laugh even louder than before, and the "tengu tsubute" (天狗礫, tengu pebble) (said to be the path that tengu go on) about how when walking on mountain paths, there would be a sudden wind, the mountain would rumble, and stones would come flying, and places tengu live such as "tenguda" (天狗田, tengu field), "tengu no tsumetogi ishi" (天狗の爪とぎ石, tengu scratching stone), "tengu no yama" (天狗の山, tengu mountain), "tengudani" (天狗谷, tengu valley), etc., in other words, "tengu territory" (天狗の領地) or "tengu guest quarters" (狗賓の住処). In Kanazawa's business district Owari in Hōreki 5 (1755), it is said that a "tengu tsubute" (天狗つぶて) was seen. In Mt. Ogasa, Shizuoka Prefecture, a mysterious phenomenon of hearing the sound of hayashi from the mountains in the summer was called "tengubayashi" (天狗囃子), and it is said to be the work of the tengu at Ogasa Jinja. On Sado Island (Sado, Niigata Prefecture), there were "yamakagura" (山神楽, mountain kagura), and the mysterious occurrence of hearing kagura from the mountains was said to be the work of a tengu. In Tokuyama, Ibi District, Gifu Prefecture (now Ibigawa), there were "tengu taiko" (天狗太鼓), and the sound of taiko (drums) from the mountains was said to be a sign of impending rain.

The Shasekishū, a book of Buddhist parables from the Kamakura period, makes a point of distinguishing between good and bad tengu. The book explains that the former are in command of the latter and are the protectors, not opponents, of Buddhism – although the flaw of pride or ambition has caused them to fall onto the demon road, they remain the same good, dharma-abiding persons they were in life.

The tengu's unpleasant image continued to erode in the 17th century. Some stories now presented them as much less malicious, protecting and blessing Buddhist institutions rather than menacing them or setting them on fire. According to a legend in the 18th-century , a tengu took the form of a yamabushi and faithfully served the abbot of a Zen monastery until the man guessed his attendant's true form. The tengu's wings and huge nose then reappeared. The tengu requested a piece of wisdom from his master and left, but he continued, unseen, to provide the monastery with miraculous aid.

In the 18th and 19th centuries, tengu came to be feared as the vigilant protectors of certain forests. In the 1764 collection of strange stories , a tale tells of a man who wanders into a deep valley while gathering leaves, only to be faced with a sudden and ferocious hailstorm. A group of peasants later tell him that he was in the valley where the guhin live, and anyone who takes a single leaf from that place will surely die. In the , written in 1849, the author describes the customs of the wood-cutters of Mino Province, who used a sort of rice cake called kuhin-mochi to placate the tengu, who would otherwise perpetrate all sorts of mischief. In other provinces a special kind of fish called okoze was offered to the tengu by woodsmen and hunters, in exchange for a successful day's work. The people of Ishikawa Prefecture have until recently believed that the tengu loathe mackerel, and have used this fish as a charm against kidnappings and hauntings by the mischievous spirits.

Tengu are worshipped as beneficial kami (gods or revered spirits) in various regions. For example, the tengu Saburō of Izuna is worshipped on that mountain and various others as , one of the primary deities in Izuna Shugen, which also has ties to fox sorcery and the Dakini of Tantric Buddhism. Izuna Gongen is depicted as a beaked, winged figure with snakes wrapped around his limbs, surrounded by a halo of flame, riding on the back of a fox and brandishing a sword. Worshippers of tengu on other sacred mountains have adopted similar images for their deities, such as  or  of Akiba and  of Saijō-ji Temple in Odawara.

In popular folk tales

Tengu appear frequently in the orally transmitted tales collected by Japanese folklorists. As these stories are often humorous, they tend to portray tengu as ridiculous creatures who are easily tricked or confused by humans. Some common folk tales in which tengu appear include:

 : A boy looks through an ordinary piece of bamboo and pretends he can see distant places. A tengu, overwhelmed by curiosity, offers to trade it for a magic straw cloak that renders the wearer invisible. Having duped the tengu, the boy continues his mischief while wearing the cloak. Another version of this story tells of an ugly old man who tricks a tengu into giving him his magical cloak and causes mayhem for his fellow villagers. The story ends with the tengu regaining the coat through a game of riddle exchange and punishes the man by turning him into a wolf.
 : An old man has a lump or tumor on his face. In the mountains he encounters a band of tengu making merry and joins their dancing. He pleases them so much that they want him to join them the next night, and offer a gift for him. In addition, they take the lump off his face, thinking that he will want it back and therefore have to join them the next night. An unpleasant neighbor, who also has a lump, hears of the old man's good fortune and attempts to repeat it, and steal the gift. The tengu, however, simply gives him the first lump in addition to his own, because they are disgusted by his bad dancing, and because he tried to steal the gift.
  A scoundrel obtains a tengu's magic fan, which can shrink or grow noses. He secretly uses this item to grotesquely extend the nose of a rich man's daughter and then shrinks it again in exchange for her hand in marriage. Later he accidentally fans himself while he dozes, and his nose grows so long it reaches heaven, resulting in painful misfortune for him.
 : A gambler meets a tengu, who asks him what he is most frightened of. The gambler lies, claiming that he is terrified of gold or mochi. The tengu answers truthfully that he is frightened of a kind of plant or some other mundane item. The tengu, thinking he is playing a cruel trick, then causes money or rice cakes to rain down on the gambler. The gambler is of course delighted and proceeds to scare the tengu away with the thing he fears most. The gambler then obtains the tengu's magic gourd (or another treasured item) that was left behind.

Martial arts

During the 14th century, the tengu began to trouble the world outside of the Buddhist clergy, and like their ominous ancestors the tiāngǒu, the tengu became creatures associated with war. Legends eventually ascribed to them great knowledge in the art of skilled combat.

This reputation seems to have its origins in a legend surrounding the famous warrior Minamoto no Yoshitsune. When Yoshitsune was a young boy going by the name of Ushiwaka-maru, his father, Yoshitomo, was assassinated by the Taira clan. Taira no Kiyomori, head of the Taira, allowed the child to survive on the grounds that he be exiled to the temple on Mount Kurama and become a monk. But one day in the Sōjō-ga-dani Valley, Ushiwaka encountered the mountain's tengu, Sōjōbō. This spirit taught the boy the art of swordsmanship so that he might bring vengeance on the Taira.

Originally the actions of this tengu were portrayed as another attempt by demons to throw the world into chaos and war, but as Yoshitsune's renown as a legendary warrior increased, his monstrous teacher came to be depicted in a much more sympathetic and honorable light. In one of the most famous renditions of the story, the Noh play Kurama Tengu, Ushiwaka is the only person from his temple who does not give up an outing in disgust at the sight of a strange yamabushi. Sōjōbō thus befriends the boy and teaches him out of sympathy for his plight.

Two stories from the 19th century continue this theme: In the Sōzan Chomon Kishū, a boy is carried off by a tengu and spends three years with the creature. He comes home with a magic gun that never misses a shot. A story from Inaba Province, related by Inoue Enryō, tells of a girl with poor manual dexterity who is suddenly possessed by a tengu. The spirit wishes to rekindle the declining art of swordsmanship in the world. Soon a young samurai appears to whom the tengu has appeared in a dream, and the possessed girl instructs him as an expert swordsman.

In popular culture

Tengu continue to be popular subjects in modern fiction, both in Japan and other countries. They often appear among the many characters and creatures featured in Japanese cinema, animation, comics, role-playing games, and video games.

 The Unicode Emoji character U+1F47A (👺) represents a tengu, under the name "Japanese Goblin".
Nuzleaf and Shiftry from the Pokémon franchise are based on the tengu.
"Tengu Man" is one of the eight Robot Master bosses in Mega Man 8 (1996) and Mega Man and Bass (1998). He also has a Netnavi counterpart, present in Mega Man Battle Network 6 (2005), although only in the "Cybeast Falzar" version. He is substituted by Slashman in the opposite version, "Cybeast Gregar".
The Touhou Project series of games have various characters based on tengu, most notably Aya Shameimaru from Phantasmagoria of Flower View (2005) and Momiji Inubashiri from Mountain of Faith (2007).
The tengu featured in the 2013 movie 47 Ronin, with their Lord played by Togo Igawa.
A Tengu is an Advanced Strategic Cruiser type spaceship  in the dystopian space video game MMO for PCs called EVE Online in the faction called "Caldari" which are a Japanese culture inspired faction.
In the Dead or Alive video game series, most notably Dead or Alive 5 (2014), Dead or Alive Xtreme 3 (2016), and Dead or Alive 6 (2019), the playable character Nyotengu is based on Tengu, the name Nyotengu literally meaning "Female Tengu" when translated in English.
"Karasu Tengu" is an enemy present in the video game Nioh (2017) and its sequel Nioh 2 (2020). They are depicted as a yōkai with crow-like wings who wield the power of the wind.
Kujou Sara, a crow tengu, is a playable character in the 2020 game Genshin Impact.
Sakonji Urokodaki, from the anime Demon Slayer: Kimetsu no Yaiba, wears a tengu mask and he is the Mentor of Tanjiro Kamado.
'Tengu' is a boss in the game Pixel Dungeon.
 Tactics (manga) features a shinto priest spending his entire life searching for a tengu, whom he names Haruka, and another tengu named Suzuno. Each represents a different type of tengu: Haruka is a "black" tengu and more powerful than "white" Suzuono, who is noted to be a former human priest who grew too arrogant and is worshipped as a mountain god. They appear as humans with wings, for the most part.

See also
Eboshi-ori
Matsuyama tengu
 Tiangou (China)

References

Citations

Bibliography

External links

Japanese gods
Shinto kami
Yōkai
Goblins
Shapeshifters
Legendary birds
Mythological human–animal hybrids
Shugendō
Oni
Demons
Devils
Avian humanoids

redpajama_set_name: RedPajamaWikipedia


The consensus came at a bilateral meeting held between Bangladesh Prime Minister Sheikh Hasina and Nepalese Prime Minister KP Sharma Oli on Thursday at Hotel Soaltee Crowne Plazza in Tahachal Marg in Kathmandu.
She said the main aim of the countries in this region, especially Bangladesh, is to eradicate poverty. "We don't want our own development only, we also want our neighbours to develop."
In this connection, he mentioned the export of 500 megawatts of electricity to Bangladesh and said a Memorandum of Understanding (MoU) has already been signed in this regard.
"According to the constitution, our parliament has been dissolved and the new government will take oath by October 31," said the chief adviser.
Foreign Minister AH Mahmood Ali, PM's Principal Secretary Md Nojibur Rahman and Foreign Secretary Shahidul Haque were present on the occasion.
Later, Sheikh Hasina along with other Bimstec leaders paid a joint call on Nepalese President Bidya Devi Bhandari at Sheetal Nibash, the Presidential Palace, in the capital city.
They also attended a luncheon there hosted by the Nepalese President.


text:
Moundian est une commune rurale située dans le département de Gourcy de la province du Zondoma dans la région Nord au Burkina Faso.

Géographie

Situé sur la rive sud de la rivière Kourougui, Moundian se trouve à environ  au sud-ouest du centre de Gourcy, le chef-lieu du département, et  au nord de Yako. Koundouba se trouve également à  à l'ouest de Niessèga et de la route nationale 2 reliant le centre au nord du pays.

Histoire

Économie

L'économie de Moundian est basée sur l'agriculture et le maraîchages au nord de la ville, activités permises grâce à la proximité de la Kourougui pour l'irrigation.

Santé et éducation

Moundian accueille un centre de santé et de promotion sociale (CSPS) tandis que le centre médical avec antenne chirurgicale (CMA) de la province se trouve à Gourcy.

Le village possède une école primaire.

Notes et références

Ville dans le département de Gourcy


This charming, semi-detached house with an assembled pool and lush gardens is located in a quiet area. It consists of two apartments with separate entrances and external stairs making it an ideal accommodation for those who want to spend their holiday together, yet seeking their privacy. The ground floor of the apartment houses a bedroom, a kitchen and a dining room, while the apartment on the first floor has two bedrooms, a kitchen, a dining room, a bathroom and an extra toilet. The house has a spacious covered terrace on the ground floor. Do visit the town of Labin located in the mountains and Rabac, where there are beautiful beaches and crystal clear sea.


text:
Occasionally, there are changes made to Ignition's configuration that break backward compatibility. While this is not a concern for running machines (since Ignition only runs one time during first boot), it is a concern for those who maintain configuration files. This document serves to detail each of the breaking changes and tries to provide some reasoning for the change. This does not cover all of the changes to the spec - just those that need to be considered when migrating from one version to the next.

## From Version 2.0.0 to 2.1.0

There are not any breaking changes between versions 2.0.0 and versions 2.1.0 of the configuration specification. Any valid 2.0.0 configuration can be updated to a 2.1.0 configuration by simply changing the version string in the config.

The 2.1.0 version of the configuration is greatly improved over version 2.0.0, with many new fields and behaviors added to the specification.

The following is a list of notable new features, deprecations, and changes.

### HTTP timeouts

The values used to control the backoff when retrying in HTTP requests can now be set in the config. For details on how the backoff logic works, please see the section in the [operator's notes][operator-notes].

The fields to do this are in a new object called `timeouts`, and they can alter the time spent waiting for HTTP response headers and the total time limit for the operation.

```json ignition
{
  "ignition": {
    "version": "2.1.0",
    "timeouts": {
      "httpResponseHeaders": 20,
      "httpTotal": 600
    }
  }
}
```

### Partition GUIDs

The GPT unique partition GUID can now be set on partitions in a configuration.

```json ignition
{
  "ignition": {
    "version": "2.1.0"
  },
  "storage": {
    "disks": [
      {
        "device": "/dev/disk/by-uuid/ecdbeb92-174e-4d24-9d6f-fbd9cb668a48",
        "partitions": [
          {
            "guid": "8a7a6e26-5e8f-4cca-a654-46215d4696ac"
          }
        ]
      }
    ]
  }
}
```

### Directories, links, and files

Version 2.1.0 of the configuration specification now supports specifying directories and links (both symbolic and hard) to be created, and when creating either of these or creating a file the owner's user and group can be specified by name in addition to UID and GID.

```json ignition
{
  "ignition": { "version": "2.1.0" },
  "storage": {
    "files": [{
      "filesystem": "root",
      "path": "/home/core/foo.txt",
      "mode": 420,
      "contents": { "source": "data:,helloworld" },
      "user": {
        "name": "core"
      },
      "group": {
        "name": "core"
      }
    }],
    "directories": [{
      "filesystem": "root",
      "path": "/home/core/bar",
      "mode": 493,
      "user": {
        "name": "core"
      },
      "group": {
        "name": "core"
      }
    }],
    "links": [{
      "filesystem": "root",
      "path": "/home/core/baz.txt",
      "target": "/home/core/foo.txt",
      "hard": true,
      "user": {
        "name": "core"
      },
      "group": {
        "name": "core"
      }
    }]
  }
}
```

### Filesystem create object deprecation

Version 2.0.0 of the configuration specification included an object named `create` in the `mount` object under the `filesystems` section.

```json ignition
{
  "ignition": {
    "version": "2.1.0"
  },
  "storage": {
    "filesystems": [
      {
        "name": "data",
        "mount": {
          "device": "/dev/disk/by-uuid/ecdbeb92-174e-4d24-9d6f-fbd9cb668a48",
          "format": "ext4",
          "create": {
            "force": true,
            "options": ["-L", "DATA", "-b", "1024"]
          }
        }
      }
    ]
  }
}
```

This `create` object has been deprecated. Configurations of version 2.1.0 that use the `create` object will still work, but will cause Ignition to log a warning.

It is now advised to use the new fields that have been added to the `mount` object.

```json ignition
{
  "ignition": {
    "version": "2.1.0"
  },
  "storage": {
    "filesystems": [
      {
        "name": "data",
        "mount": {
          "device": "/dev/disk/by-uuid/ecdbeb92-174e-4d24-9d6f-fbd9cb668a48",
          "format": "ext4",
          "wipeFilesystem": true,
          "label": "DATA",
          "options": ["-b", "1024"]
        }
      }
    ]
  }
}
```

The `wipeFilesystem` flag that replaces the `force` flag has rather different semantics, and can allow for existing filesystems to be reused. For more information, please see the [filesystems document][filesystems].

### Passwd create object deprecation

Similar to the `create` object in the `filesystems` section, version 2.0.0 of the configuration specification included an object named `create` in the `users` list in the `passwd` object.

```json ignition
{
  "ignition": {
    "version": "2.1.0"
  },
  "passwd": {
    "users": [
      {
        "name": "test",
        "create": {
          "uid": 1010,
          "gecos": "user creation test",
          "noCreateHome": true,
          "noUserGroup": true
        },
      }
    ]
  }
}
```

This `create` object has been deprecated. Configurations of version 2.1.0 that use the `create` object will still work, but will cause Ignition to log a warning.

The fields that existed in the `create` object have been added directly to the `users` object, and it's advised to use these new fields instead of the `create` object.

```json ignition
{
  "ignition": {
    "version": "2.1.0"
  },
  "passwd": {
    "users": [
      {
        "name": "test",
        "uid": 1010,
        "gecos": "user creation test",
        "noCreateHome": true,
        "noUserGroup": true
      }
    ]
  }
}
```

## From Version 1 to 2.0.0

This section will cover the breaking changes made between versions 1 and 2.0.0 of the configuration specification.

### Version

One of the more notable changes was the representation of the config version, moving from an integer to a [Semantic Version][semver] string. Using a Semantic Version will allow the configuration specification to pick up additions and other backward-compatible changes in the future without necessarily requiring the user to update their config. The version number has also moved locations and is now in an Ignition metadata section named "ignition".

The following shows the changes to the version section:

```json ignition
{
  "ignitionVersion": 1
}
```

```json ignition
{
  "ignition": {
    "version": "2.0.0"
  }
}
```

### Files

The `files` section was moved out from under `filesystems` and is now directly under the `storage` section. This was done in order to decouple file definitions from filesystem definitions. This is particularly useful when merging multiple configs together. One config may define a filesystem while another can write files to that filesystem without needing to know the specifics of that filesystem. A common example of this is referencing the universally-defined "root" filesystem which is defined by default inside of Ignition.

The following shows this particular change to the files section:

```json ignition
{
  "storage": {
    "filesystems": [
      {
        "device": "/dev/sdb1",
        "format": "ext4",
        "files": [
          {
            "path": "/foo/bar"
          }
        ]
      }
    ]
  }
}
```

```json ignition
{
  "storage": {
    "filesystems": [
      {
        "name": "example",
        "device": "/dev/sdb1",
        "format": "ext4"
      }
    ],
    "files": [
      {
        "filesystem": "example",
        "path": "/foo/bar"
      }
    ]
  }
}
```

#### Contents

The `contents` section was changed from a simple string to an object. This allows extra properties to be added to file contents (e.g. compression type, content hashs). The source for the file contents has also changed from being inline in the config to a URL. This provides the ability to include the contents inline (via a [data URL][rfc2397]) or to reference a remote resource (via an http URL).

The following shows the changes to the file contents (snipped for clarity):

```json ignition
...

"files": [
  {
    "path": "/foo/bar",
    "contents": "example file\n"
  }
]

...
```

```json ignition
...

"files": [
  {
    "path": "/foo/bar",
    "contents": {
      "source": "data:,example%20file%0A"
    }
  }
]

...
```

#### User and Group

The `uid` and `gid` sections have been moved into new `id` sections under new `user` and `group` sections. This will allow alternate methods of identifying a user or a group (e.g. by name) in the future.

The following shows the changes to the file uid and gid:

```json ignition
...

"files": [
  {
    "path": "/foo/bar",
    "uid": 500,
    "gid": 500
  }
]

...

```

```json ignition
...

"files": [
  {
    "path": "/foo/bar",
    "user": {
      "id": 500
    },
    "group": {
      "id": 500
    }
  }
]

...

```

[semver]: http://semver.org
[rfc2397]: https://tools.ietf.org/html/rfc2397
[operator-notes]: operator-notes.md
[filesystems]: operator-notes.md#filesystem-reuse-semantics

redpajama_set_name: RedPajamaGithub


Hearty salads made with grains and beans are a great way to use your pantry. Get creative, and let your palate be your guide. Try experimenting with other grains, such as quinoa or brown rice, and a variety of veggies.
Mix the millet, beans, carrots, kale, pumpkin seeds and green onions in a medium bowl. Whisk the sun-dried tomatoes, vinegar, olive oil, salt and spices together in a small bowl. Toss the millet-and-bean mixture with the vinaigrette, and serve.


The modelling of radiation and scattering of arrays composed of straight thin wires is a very important topic, not only in antenna theory and applications, but also in many electromagnetic compatibility (EMC) related applications. This book, accompanied by the related TWiNS (Thin Wire Numerical Solver) software package (on a CD) is an extension of the book by D. Poljak entitled Electromagnetic Modelling of Wire Antenna Structures, which is dedicated to the analysis of thin wires in frequency and time domains via an integral equation approach.
Computer Aided Design of Wire Structures, extends the issue of the aforementioned book, and deals with an analysis of thin wire arrays in the frequency and time domain via the TWiNS code. Using this code, it is possible to calculate the corresponding current distribution, near and far field, radiation pattern and input impedance.
This book is divided into two parts. The first part is concerned with the theoretical background and the frequency and time domain numerical modelling procedures for thin wire arrays on which the TWiNS code has been based. Frequency and time domain GB-IBEM procedures implemented in the TWiNS code are presented in detail. Many illustrative computational examples pertaining not only to academic, but also to some real world problems, are also enclosed.
The second part of the book is devoted to the description of the TWiNS code and contains the complete user manual together with some worked examples related to the frequency and time domain examples of wire arrays.