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Category Archives: j) Kamala
j) Kamala, The Ten Mahavidyas
Kamala: The Lotus Goddess
Kamala ("she of the lotus"), is the last in the list of the Ten Mahavidyas (great revelations or manifestations), who are a group of Tantric goddesses. Kamala's place as the last of the Mahavidyas is not addressed in the literature. Although it may be taken as signifying a lesser importance than the others, Kamala is one of the most widely worshipped outside of her relationship with the Mahavidyas (Kinsley 1998: 223). She is portrayed as auspicious and beautiful, with a lovely golden complexion. She is seated in a lotus posture upon a lotus flower. She has four hands—two holding lotuses and two held in signs of granting blessings and giving assurance. Iconography of Kamala illustrates her being bathed in nectar by two (sometimes four) large elephants. Kamala is represented in a similar manner to the very popular goddess Sri-Laksmi, as Kamala and Sri-Laksmi are considered to be the same goddess (Kinsley 1988; Kinsley 1998).
In early literature, Kamala is referred to as Sri (Glory). She is associated with positive and auspicious qualities such as royal power, wealth, beauty, and fertility. Sri is associated with the lotus and the elephant, important aspects of her character throughout the literature (Kinsley 1998). The elephants are thought to be symbolic of fertility and royal authority. The significance of the lotus is twofold. First, the lotus symbolizes life, fertility, and the entire created order of the cosmos. Secondly, the lotus symbolizes spiritual purity, power, and authority. Lotus flowers are rooted in mud, yet bloom uncontaminated above the water. Thus, Sri is seen as a pure life force, which transcends the material world, while remaining rooted inside it (Kinsley 1998: 225-226).
Although Sri may have at one point been an independent personality, she became more consistently known as Laksmi (Grace) fairly early in her history (Kinsley 1998). Sri-Laksmi is associated with several male figures throughout the literature. Some texts refer to her as the wife of Dharma, who is responsible for the maintenance of social order (dharma). Other texts emphasize her relationship with Indra, signifying royal authority, fertility, and prosperity. Indra's kingly power, dominance, and success are said to be dependent on Sri-Laksmi, and in her absence, the king cannot flourish. In some texts, Sri-Laksmi accompanies the god Kubera, the Lord of Wealth, who is associated with growth and fertility (Kinsley 1998: 227).
Most importantly, Sri-Laksmi is thought to be the wife of the god Visnu. Visnu is often depicted as a divine king, associated with the promotion of dharma. Followers of Visnu seek to maintain social order (Kinsley 1998: 227). Hindu myths suggest that Laksmi is revealed, among other desirable objects and beings, when the gods and demons, seeking the elixir of immortality, churn the milky sea. She is thereby granted to Visnu, the leader of the gods (in this myth). Laskmi's presence with Visnu allows for the security of royal authority; in her absence, royal authority weakens and deteriorates (Kinsley 1998: 227). When illustrated with Visnu, Laksmi is typically shown with two hands, rather than four. In association with Visnu, iconography of Laksmi also depicts her partaking in domestic chores, such as cooking and cleaning. She is often pictured massaging the feet of Visnu, and is shown to be much smaller than him. In this sense, she is portrayed as submissive to her husband, as his modest, passive, and loving wife (Kinsley 1998: 227).
The view of Sri-Laksmi's passivity differs between schools of thought in Hinduism (Kinsley 1998). In the Pancaratra school of thought, Laksmi plays an active role alongside Visnu in maintaining the balance of the cosmos. She takes over many of Visnu's roles as creator of the universe and regulator of dharma. In the Sri-Vaisnava school of thought, Sri-Laksmi has a less significant cosmological role, but plays the role of indulgent and forgiving mediator between Visnu and his devotees (Kinsley 1998: 227).
Laksmi has a large following of worshippers, and she is well-known throughout Hindu culture (Kinsley 1998). There are several annual festivals in the Hindu tradition that are dedicated to the worship of Laksmi. She is worshipped by those seeking wealth, prosperity, good luck, and fertility. Merchants worship their account books to encourage Laksmi to reside within them. Farmers worship their crops to promote Laksmi's presence. Cow dung is also worshipped as a symbol of Laksmi's powers of fecundity. Worship of Laksmi is thought to drive away bad luck and misfortune, associated with her inauspicious counterpart, Alaksmi (Kinsley 1998: 228).
Less significant to Sri-Laksmi's following is her role as Kamala among the Ten Mahavidyas. The Ten Mahavidyas include an eclectic array of characters, ranging from fierce goddesses like Kali and Tara, who are associated with images of severed heads and corpses, to goddesses with more benign and desirable qualities, such as Kamala (Kinsley 1998). The Mahavidyas are portrayed both individually and as a group in many goddess temples across Northern India (Kinsley 1998: 1). There are many myths regarding the significance and origins of the Mahavidyas (see Kinsley 1988: 161-165, 1998: 22-36).
The most common understanding is that the Mahavidyas are distinct manifestations of the same goddess (Kinsley 1988, 1998; Dold 49). Oral and literary accounts describe the story of the goddess Sati. The king Daksa, Sati's father, does not invite Sati's husband, Siva, to his Vedic ritual. Siva forbids Sati from attending the ritual, and Sati, furious with her husband, becomes the ten Mahavidyas to show Siva her power. The Mahavidyas, surrounding Siva, frighten him so that Sati may get her way. The fear-inspiring Mahavidyas cause Siva to flee, allowing Sati to attend her father's ritual (Dold 49).
Despite the lack of definite consensus on the origins of the Mahavidyas, many descriptions of their characteristics are consistent across origin myths. The Mahavidyas are frightening, they possess magical powers, and they are dominant to male characters (Kinsley 1998: 36-38). It has also been suggested that the Mahavidyas serve to maintain dharma, or the cosmological order of the world (Kinsley 1988: 161; Kinsley 1998: 38; Shankaranarayanan 3). Many interrelationships between the Mahavidyas have been suggested, including their representation as sisters; forms of great goddesses; stages of life, consciousness, creation and destruction; and the lunar phases (see Kinsley 1998: 38-49).
The Mahavidyas are worshipped in temples, or in Tantric fashion (Kinsley 1998). During temple worship, rituals are performed by priests, and people may join in public worship of the goddesses. Many of the more inauspicious Mahavidyas accept blood offerings, given in the form of animal sacrifice, in addition to offerings of flowers, incense, and fruit. Worship of the Mahavidyas in temples involves conceptualization of these goddesses as existing outside, above, or beyond the worshipper, similar to the worship of other Hindu deities (Kinsley 1998: 49-50). During Tantric worship, the mantra of an individual goddess is recited repeatedly, in combination with specific hand gestures, offerings, and other details (Kinsley 1998: 49-55). Kamala is among the few Mahavidyas to have several temples across India dedicated to her as an individual goddess, as she is most often worshipped as Sri-Laksmi (Kinsley 1998: 49).
In the context of the Mahavidyas, Kamala is recognizable as Sri-Laksmi; however, there are significant differences in her character. In many ways, Laksmi's qualities appear to be altered in order to make her a better fit for the Mahavidyas (Foulston and Abbott 124; Kinsley 1998: 228-229). As a part of the Mahavidyas, Kamala remains a symbol of beauty and prosperity. She is generally still flanked by elephants, who symbolize sovereignty and fertility, maintaining Laksmi's association with these qualities. Similarly, her consistent association with the lotus maintains her representation of creative consciousness and ritual purity (Kinsley 1998: 228; Shankaranarayanan 110-111).
Differing from her portrayal as Sri-Laksmi, in the context of the Mahavidyas, Kamala is notably independent from Visnu and other male characters (Kinsley 1998). She is often depicted as seated on a lotus alone, with neither Visnu nor elephants by her side. This greatly contrasts with the way Laksmi is depicted with Visnu, emphasizing the role of the Mahavidyas as independent goddesses, separate from (or dominant to) male characters (Kinsley 1998). As a part of the Mahavidyas, Kamala is separated completely from marital and domestic contexts. In addition to her auspicious and desirable qualities, Kamala is also given more fear-inspiring qualities when she is associated with the Mahavidyas. For example, Kamala's role as a demon slayer is not portrayed outside of the context of the Mahavidyas. Laksmi is associated with others who slay demons; however, it is only in association with the Mahavidyas that she herself performs any slaying. Kamala's association with more fierce qualities illustrates the tailoring of Laksmi's character to meet the fearfulness of the Mahavidyas (Kinsley 1998: 228-230).
Dold, Patricia A. (2011) "Pilgrimage to Kamakhya Through Text and Lived Religion." In Studying Hinduism in Practice, Hillary P. Rodrigues (ed.). London: Routledge. pp. 46-61.
Foulston, Lynn and Stuart Abbott (2009) Hindu Goddesses: Beliefs and Practices. Portland: Sussex Academic Press.
Jones, Constance, and James D. Ryan (2007) Encyclopedia of Hinduism. New York: Infobase Publishing.
Kinsley, David (1988) Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Berkeley: University of California Press.
Kinsley, David (1998) Tantric Visions of the Divine Feminine: The Ten Mahavidyas. Delhi: University of California Press.
Pintchman, Tracy (2014) Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess. Albany: State University of New York Press.
Rodrigues, Hillary P. (2016) Hinduism—the Ebook: An Online Introduction. Journal of Buddhist Ethics Online Books.
Shankaranarayanan, S. (1972) The Ten Great Cosmic Powers (Dasa Mahavidyas). Pondicherry: Dipti Publications.
Bagalamukhi
Bhairavi
Bhuvanesvari
Chinnamasta
Dhumavati
Kamakhya
Laksmi-tantra
Mahabhagavata Purana
Mahadevi
Mahavidyas
Matangi
Saktisamgama-tantra
Sdkta-pramoda
Sri-Vaisnava
Tantrasdra
Tantric Goddess Worship
Tripura-sundari
http://www.mahavidya.ca/
http://www.exoticindiaart.com/article/mahavidyas/2/
http://www.rudraksha-ratna.com/articles/mahavidyas
http://www.divinetantrictouch.com/kamalalotus-goddess-of-spiritual-wealth/
http://www.jaimaa.org/articles/kamala/
http://shaktisadhana.50megs.com/Newhomepage/shakti/kamala.html
http://shaktisadhana.50megs.com/Newhomepage/Frames/messageboard/kamala.html
https://en.wikipedia.org/wiki/Kamalatmika
https://en.wikipedia.org/wiki/Mahavidya
This article was written by: Dalaine Kubik (Spring 2017), who is entirely responsible for its content.
The Mahavidyas are a group of ten goddesses from late Hindu literary tradition. They are great revelations also known as manifestations. While some of the goddesses in this group hold individual significance and can be dated back to a much earlier time, the group as a whole acts as an important iconographic and mythological expression of Mahadevi theology (Kinsley 1988: 161). This comes from the concept that the Devi, the great goddess, would manifest herself in a variety of forms. A prominent myth claims that the Devi produces different goddesses from different parts of her body. It suggests she assumes different forms at different times in order to maintain cosmic stability (Kinsley 1988:162). All ten of the Mahavidyas are often depicted in goddess temples throughout India today. While not each of the ten forms is individually celebrated, when shown as a group, the Mahavidyas represent the idea that a particular goddess dwelling in the temple takes many forms.
The origin of the ten Mahavidyas in Hindu mythology comes from a story of the creators Sati and Siva. Sati's father, Daksa, performs a great sacrifice and invites all of the heavenly kingdoms to attend. The only couple he does not invite is Siva and Sati. The claim is that Daksa does not like his son in law because of Siva's uncivilized habits and disheveled appearance. Therefore, he purposely neglects to invite him to the sacrifice. Siva is not offended, but Sati is greatly insulted and tells Siva that she is going to attend the sacrifice. Siva forbids her to attend the sacrifice and Sati loses her temper. First, she assumes a dreadful form and then she multiplies herself into ten forms, the Mahavidyas: Kali, Tara, Chinnamasta, Bhuvanesvari, Bagala, Dhumavati, Kamala, Matangi, Sodasi, and Bhairavi (Kinsley 1988:163).
Seated on a lotus blossom, Kamala is one of the Ten Mahavidyas who is known as the Great Wisdom Goddess. With a golden complexion, Kamala is the beautiful and fully-realized form of Laksmi, the goddess of wealth, well-being, fertility and prosperity (Kinsley 1999:179-181). In most respects, Kamala is portrayed like the goddess Laksmi. They are in fact the same goddess but Kamala is more esoteric in nature. Kamala sits, the same as Laksmi, with two hands each holding a lotus while the other two hands are bestowing blessings (Amodio 51-53). The lotus signifies purity, auspiciousness, piety and is the direct translation of Kamala's name in Sanskrit. All of these aspects are also strongly associated with Laksmi. The lotus is a symbol of the universe, is found in every sacred diagram, and is associated with many Hindu deities. It grows from murky waters and then comes forth with large leaves and beautiful fragrant blossoms. This represents the emergence of the pure, limitless Atman (soul) from the restricted material body, and allows a devoted spiritual follower to be untouched by the murkiness of drama, attachment, and ego (Colburn 108). Additionally, the lotus is very nourishing and represents the vital nature of the spiritual path in nurturing our whole self.
There is a slight difference in iconography between Kamala and Laksmi in that Kamala's depiction includes two elephants with their trunks raised, a feature which is often absent from images of Laksmi. The elephants, that are depicted surrounding Kamala showering her with water, symbolize the fertile rains of monsoon that bring plants and flowers. This is parallel symbolization to the spiritual wealth that grows through the passion of regular devotion and practice (Danielou 261). The elephants also provide a sense of authority as they are symbols of royalty and status. Since Kamala is the devoted wife of Visnu, preserver of the universe, she is seen as queen and preserver of everything on earth. Kamala is often depicted wearing a dazzling crown on her head, a silk-type dress, a kaustibha gem, and a smiling face (Kinsley 1999:180).
As one of the Ten Mahavidyas, Kamala represents the unfolding of inner consciousness stemming from the foundation of creation (Pintchman 289). As the goddess of material and spiritual wealth and beauty, Kamala is primarily worshipped for her power to eliminate both material and spiritual poverty. In poor economic times, Kamala or Laksmi are worshipped in hopes of bringing material wealth. Altars to Laksmi can often be found in places of business and in individual homes. In the home, a married woman is considered an incarnation of Laksmi. This is attributed to studies that show woman possess a special ability to create wealth from very little (Sharma 1-12). Kamala is referred to as pure creative force and has the power to create beauty and wealth around us. This includes the ability to see beauty in everything. As the creative force, Kamala is also the goddess who blesses families with children. Families having difficulty conceiving or adopting children may offer worship to the powerful Tantric Goddess. Similarly, those who become happily pregnant or have a new addition to their family after much difficulty should offer thanks to Kamala as she is the goddess of fertility, childbirth, and family well-being (Sharma 26).
The profit of worshipping Kamala or Laksmi for the highest spiritual good is not only blessing of material security, but also of spiritual progress. Kamala teaches commitment to the spiritual path through riddance of the drama of our daily lives and bitterness towards others. The true nature of Kamala is the radiant beauty of the cosmos that is manifest in the material world (Kinsley 1999: 202). Kamala is the spirit of nature itself, and she is manifest in the natural world. She can be worshipped by simply spending time in nature and appreciating its profound beauty. Through recognition of her beauty in the natural world, an individual moves further towards liberation (Pintchman 289). A spiritual follower who detaches the fruits of action and finds enjoyment in the acts of service, generosity and prayer for their own sake can truly begin to grasp the inner nature of Kamala, the light of divine consciousness and connection with the self (Colburn 126). Kamala embodies the spirit of giving, receiving graciously and gratefully instead of with greed. She teaches that true wealth is measured by generosity, spiritual depth, and freedom from ego-driven desires. When followers ask something of Kamala in greed, she may grant desires with all of the associated negative consequences. Kamala does have the tendency to remind us that she is also the goddess Kali, who teaches detachment and surrender (Kinsley 1999: 62). This helps to remind followers to trust the way as they find a spiritual path that serves the highest good, instead of being seduced by our own worldly desires for the sake of material gain. In this way, Kamala can be seen as a teacher of financial responsibility in terms of learning to save, paying off debt, investing wisely and without greed, not taking what is not freely given, making charitable offerings, and not spending more than can be afforded.
Kamala can be worshipped to manifest creative vision, eliminate poverty, stabilize your home, open your heart, and deepen spiritual understanding and experience. Laksmi Puja is Kamala's special holy day which is celebrated on the full moon of Ashvin, typically in early October (Dold, 60-62). Puja simply means devotional worship and followers do not need to wait for a specific day to worship Kamala. She is known to accept all sincere worship. A simple Laksmi and Kamala altar are very similar and can be created by placing a beautiful cloth (white, pink, yellow, or red) on a small table or flat surface that is not directly the ground. Then, one may place a depiction of Laksmi or Kamala on the surface, as well as a vase or plate of flowers, a candle or oil lamp, and some sweet-smelling incense. During Laksmi Puja, it is believed that it is beneficial to place rice stalks or an alternative form of grain at the altar as well. The grain is a symbol of abundance and the foundation of sustenance, both in the physical and spiritual sense. Many followers use a small bell with gentle sounds as it is believed that Laksmi does not like loud noises. On special days, followers will offer a basket or plate that contains a small piece of fine cloth, a small mirror, and comb (symbols of beauty in the manifest world), a small white conch or shell (symbol of clarity), and any kind of coin (symbol of material wealth). Lastly a small cup of coconut water or purified water is placed along with the offering (Hawley 180-185).
The practice of worship involves standing or kneeling in front of the altar and reciting Kamala's pranama mantra. This mantra praises Kamala as the great goddess Laksmi who is beloved and grants all desires. She is seen as the goddess who encourages the spiritual life in her white form. White symbolizes the color of ultimate reality and presents her as the pure, gentle, independent, powerful, virgin goddess. Simple worship consists of additional movements and behaviours. A follower would use their left hand to ring the bell softly, while taking their right hand to wave the candle or lamp clockwise before the depiction of Laksmi three times. The mantra is repeated and the worshipper bows deeply before the image. A traditional gesture of great respect is kneeling or touching your forehead to the ground. This is when a follower can ask for blessing and offer thanks for all the blessing she has given. The puja ends with another bow. Objects used in worship hold significance and can be considered a blessing for Laksmi or saved for other special days or offerings (Kinsley 1988: 32-35). Presently at the Sri Sri Kamakhya Temple in Assam, India, the inner sanctum known as the garbha grha, which literally means "womb room", of the temple houses is not only the pitha of Sri Sri Kamakhya Devi, but also of Matangi (Sarasvati) and Kamala (Laksmi). Therefore, when a follower receives the darsana of Kamakhya, they also receive blessing of Matangi and Kamala (Pintchman 289). Kamala is a powerful creative force that encompasses the beauty in everything. Her teachings of commitment to the spiritual path reach to eliminate poverty and create wealth among her devoted followers.
Amodio, Barbara (2011) "The Mahavidya (Great Lesson) of Sacred Transformation in Ten Mahesvan Icons of the Goddess: Secret Identities of Siva and the Goddess (Sakti) as One." Journal of Indian Philosophy and Religion 16: 51-66. Accessed January 31, 2017. doi: 10.5840/jipr2011162
Colburn, Thomas (1988) Devi Mahatmya: The Crystallization of the Goddess Tradition. Delhi: Motilal Banarsidass Publishers.
Danielou, Alain (1991) The Myths and God of Indra: The Classic Work on Hindu Polytheism from the Princeton Bollington Series. Inner Traditions: Bear & Co.
Dold, Patricia 2012. "Pilgrimage to Kamakhya Through Text and Lived Religion: Some Forms of the Goddess at an Assamese Temple Site." In Studying Hinduism in Practice, edited by Hillary Rodrigues, 46-62. Oxon: Routledge.
Hawley, John S. and Donna Wulff (1998) Devi: Goddesses of India. Delhi: Motilal Banarsidass Publishers.
Kinsley, David (1988) Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Traditions. Berkeley: University of California Press.
Kinsley, David (1999) "Tantric Visions of the Divine Feminine: The Ten Mahavidyas." The Journal of Religion 79, 1:179-181
Rodrigues, Hillary (2003) Ritual Worship of the Great Goddess: The Liturgy of the Durga Puja with Interpretations. Albany: State University of New York Press.
Sharma, Arvind (2005) Goddess and Women in the Indic Religious Tradition. Leiden: E.J. Brill.
Daksa
Kaustibha
Lakshimi Puja
Mahadevi theology
Pranama Mantra
https://journeyingtothegoddess.wordpress.com/2012/08/26/goddess-kamala/
http://www.goddessaday.com/hindu/kamala
Article written by: Kirsten Cole (February 2017) who is solely responsible for its content
a) Kali, b) Tara, c) Tripura Sundari, d). Bhuvanesvari, e) Bhairavi, f) Chinnamasta, g) Dhumavati, h) Bagalamukhi, i) Matangi, j) Kamala, The Ten Mahavidyas
The Ten Mahavidyas
When discussing the ten Mahavidyas, it may seem like a daunting task to understand how goddesses, one with a garland of skulls, another with clothing made of severed body parts, and a third with a habit of cutting off her own head, can be highly regarded within the Hindu tradition, but they are. These obscure beings are regarded as being significant to the basic themes of Hindu beliefs and spirituality (Kinsley 1998:1). "It seems that there is logic to the group as a whole and that even its most outrageous members, if understood within their proper context, reveal important spiritual truths" (Kinsley 1998:1). The idea of this group of ten goddesses has been around since the early medieval period (Kamakala-khanda 65-66); specific goddesses within this group even predate this time and continue to be well known in the present day.
The origination of the ten Mahavidyas is not always agreed upon. Some say that the ten Mahavidyas as a whole seem to be "a medieval iconographic and mythological expression of an aspect of Mahadevi theology" (Kinsley 1986:161). There are numerous myths about the Devi in which she is described as producing these goddesses from different parts of her body (Vamana-purana 30.3-9). The Devi is thought to assume these different incarnations in an attempt to maintain cosmic stability (Devi-mahatmya 11.38-50).
"The ten Mahavidyas, at least in part, are probably a Sakta version of the central Vaisnava idea of Visnu's ten avataras, who appear from time to time to maintain the order of dharma" (Sircar 48). The Guhyatiguhya-tantra confirms this idea by providing a list of the Mahavidyas and associating each one with a corresponding avatara of Visnu (Kinsley 1986:161). However, the ten Mahavidyas are much more than a Sakta representation of Visnu's avataras; they display significant contrast from the avataras in respect to their appearance and function (Kinsley 1986:161-162).
The context of the story of Sati and Siva is where the true myth of the ten Mahavidyas' origin arises. Daksa, Sati's father decides to perform a notable sacrifice and invites every one that resides in the heavenly spheres to attend. That is, everyone aside from his daughter and her husband Siva. Daksa disapproves of Siva's unkempt appearance and uncivilized behavior and does not want him to taint the legitimacy of the affair (Kinsley 1986:162). Sati is outraged and makes the decision to interrupt the sacrifice, but Siva forbids her to do so. Sati becomes furious, and as she loses her temper, she embodies an appalling form before eventually transforming and multiplying into ten forms, the ten Mahavidyas (Kinsley 1986:162).
Kali, "the black goddess", is a perfect example of a goddess that is known outside of the goddess cluster. Although the order, names, and number of the Mahavidyas can vary according to different sources, Kali is always included, and is typically named first. Kali is commonly referred to as the most important or primary Mahavidya (Woodroffe 361). In some occurrences, it appears that the rest of the Mahavidyas originate from Kali, or are in some way differing embodiments of her (Kinsley 1998:68). Descriptions of Kali are altered depending on which account is being looked into, but sources tend to agree on several characteristics. Kali is almost always regarded as being a dark presence with a dreadful appearance. She is considered to have four arms, but what they hold are not always agreed upon (Kinsley 1998:67-68). Some sources cite Kali as holding a bloodied cleaver and a severed head in her left hands, while her right hands gesture blessings and a symbol of "fear not" (Kinsley 1998:9). Others say that along with holding a severed head, she carries a jar full of liquor mixed with meat (Kinsley 1998:68). She is commonly regarded as being horrific looking, covered in blood and body parts. Whatever her description, Kali has taken her place as the primary Mahavidya. The Saktisamgama-tantra explicitly says, "All the deities, including the Mahavidyas, Siddhi-vidyas, Vidyas, and Upa-vidyas, are different forms that Kali assumes" (Bhattacharyya & Dvivedi 7-8). Several authorities then view Kali as a symbol of ultimate reality; she truly reveals the nature of fully awakened consciousness (Kinsley 1998:79).
When the Mahavidyas are listed, Tara is typically immediately listed after Kali. This placement would suggest a proposal of importance to the group. Her physical appearance is indeed the most similar to Kali among all the other Mahavidyas; the significance is often interpreted as being comparable to that of Kali. There is a great possibility that the Hindu Mahavidya Tara was developed from the Buddhist bodhisattva Tara, but whereas the Buddhist Tara is often known as being compassionate, the Hindu Tara is almost always fierce, dangerous, and terrible to witness (Kinsley 1998:92). Tara is frequently described as having three bright red eyes. (Kinsley 1998:98). Much like Kali, Tara is often depicted as having a sword and a severed head in her hands; Tara also wears a garland of skulls around her neck (Rai 179-180).
Tripura-sundari is typically listed third, following Kali and Tara in the list of the Mahavidyas. Her name translates to "She who is lovely in the three worlds" (Kinsley 1998:113). She is listed under multiple names, but is also said to be a primary Mahavidya, suggesting that she represents absolute reality. Tripura-sundari's dhyana mantra portrays her as such: "She shines with the light of the rising sun. In her four hands she hold a noose, a goad, arrows, and a bow" (Unknown 193).
Bhuvanesvari, literally "she whose body is the world", comes next on the list of the Mahavidyas. Bhuvanesvari is linked with the earth and with creation and is thought to be the underlying energy of it all (Kinsley 1998:131). She embodies the dynamics of the world as we know it. "In this sense…she is identified with the mahabhutas (the basic physical elements) and prakrti (nature or the physical world)" (Kinsley 1998:131). Bhuvanesvari, apart from being included in the Mahavidyas, does not appear to have a widespread following of her own (Kinsley 1998:131).
"The self-decapitated goddess" Chinnamasta is also best known for her involvement in the Mahavidyas, and does not have much of an individual following. Chinnamasta is illustrated holding her own amputated head in one hand, with a sword in the other, drinking her own blood, which is spilling from her neck (Kinsley 1998:144). Although early references to Chinnamasta have not been located, there are accounts of goddesses that are suggested to be prototypes of her, displaying familiar characteristics such as being headless, bloodthirsty, and violent (Kinsley 1998:146).
Bhairavi translates to mean "the fierce one". She wears red clothing and is adorned with a garland of severed heads; her body is smeared with blood (Kinsley 1998:167). A hymn from the Sarada-tilaka describes Bhairavi as being in a position that oversees and proceeds over the three male deities that are typically associated with creation. She is considered to be separate from the gods and even surpassing them. This emphasis is quite common in many hymns regarding goddesses, especially in the cases pertaining to the Mahavidyas (Kinsley 1998:169). Bhairavi also assumes the role of an educator and creates the Vedas through her wisdom (Kinsley 1998:169).
Dhumavati is known as the widow goddess. She is typically depicted as being ugly, upset, and disheveled; her hands shake and her eyes are full of concern (Kinsley 1998:176). She symbolizes the painful and more burdensome aspects of life (Kinsley 1998:181). Outside of the Mahavidyas, virtually nothing is known about Dhumavati.
Bagalamukhi can be referred to as "the paralyzer". She emits a grim disposition and is heavily intoxicated. Her complexion is completely golden, embellished by her yellow dress, ornaments, and garland (Kinsley 1998:193). Bagalamukhi is associated with having magical powers. Her devotees are said to reap the rewards of her powers (Kinsley 1998:199-200).
The Goddess Bagalamukhi (one of the Ten Mahavidyas) (Temple Painting, Patan, Nepal)
Matangi is considered to be the "outcaste" among the other goddesses within this cluster. A particular myth pertaining to Matangi touches on the idea of being polluted by associating with the Candalas, or "the untouchables" (Kinsley 1998:217).
Kamala, the final goddess of the Mahavidyas, is known as "the lotus goddess" (Kinsley 1998:223). Kamala is none other than the goddess Laksmi. Among all of the goddesses included in the ten Mahavidyas, Kamala is the most popular and well known. She is "a goddess with almost completely auspicious, benign, and desirable qualities" (Kinsley 1998:225). Kamala is often identified with a variety of blessings that humans ordinarily seek, such as power, luck, wealth, and safety (Kinsley 1998:225).
Even though a couple of the goddesses are presented as being beautiful and harmless, the context of their origin myth makes it evident that the ten Mahavidyas are intended to be fearsome deities. Their main objective in the myth is to scare Siva into letting Sita have her way (Kinsley 1986:163-164). This overpowering embodiment displays Sita's assertion of power, suggesting a sense of superiority (Kinsley 1986:164). In both the Brhaddharma-purana and the Mahabhagavata-purana it is suggested that Sati appears in these forms to allow her devotees to achieve ultimate realization (moksa), and so that they may achieve their desires (Kinsley 1986:164).
The ten Mahavidyas are powerful and relevant as a group, but individually, only a select few can stand on their own and parade a widespread individual following. These primary Mahavidyas personify the concept of absolute reality and complete consciousness, which is at the heart of the Hindu tradition.
Bhattacharyya, B. and Dvivdei, Vrajavallabha (1978) Saktisamgama-tantra. Baroda: Oriental Institute of Baroda.
Gupta, Anand S. (1968) Vamana-purana. Banaras: All-India Kashiraj Trust.
Kamakala-khanda (1974) Mahakala-samhita. Allahabad: Ganganath Jha Research Institute.
Kinsley, David (1998) Tantric Visions of the Divine Feminine. Delhi: University of California Press.
Rai, R. Kumar (1992) Mantra Mahodadhih. Varanasi: Prachya Prakashan.
Shankaranarayanan, S (1972) The Ten Great Cosmic Powers (Dasa Mahavidyas). Dipti Publications.
Sircar, D.C. (1973) The Sakta Pithas. Delhi: Motilal Banarsidass.
Vasudeva, S.A. (1963) Devi-mahatmya; The Glorification of the Great Goddess. Banaras: All-India Kashiraj Trust.
Woodroffe, Sir John (1987) Sakti and Sakta, Essays and Addresses. Madras: Ganesh & Co..
Tantric worship
Chairavi
Cremation grounds
Absolute reality
Magical powers
www.rudraksha-ratna.com/mahavidyas.html
www.en.wikipedia.org/wiki/Mahavidya
www.exoticindiaart.com/article/mahavidyas
Article written by: Jamie Hancock (April 2010) who is solely responsible for its content.


text:
Ministry of Information & Broadcasting reviews status of cable TV digitisation in NE
July 13, 2017 Shillong Today
Shillong, July 13: The Union Ministry of Information and Broadcasting on Thursday reviewed the status of cable TV digitisation in the North Eastern states.
This was reviewed during a workshop held at Hotel Pinewood in Shillong, by Ministry of Information and Broadcasting joint secretary, Manoj Kumar Pingua which was attended by State Level and District Level Nodal Officers from North Eastern States and Multi System Operators (MSOs) operating in the region.
The Central government has mandated with effect from April 1, 2017, that only digital encrypted signals can be carried on the cable television networks in the country, where cable subscriber cannot watch TV programmes without installing a Set Top Box (STB).
For its successful implementation, it is important that regular monitoring is carried out by authorized officers (DC, SDM and Police) as per Sec 2 of the Cable Television Network (Regulation) Act, 1995 to ensure that cable operators carry only digital encrypted signals, follow provisions in the Cable Television Networks (Regulation) Act 1995 and Rules framed there under, and prompt action is taken against defaulters.
Cable TV Digitization has been implemented across the country but still it has been found that there has been lack of awareness among different stakeholders, consumers, government officials, MSOs.
The workshop was organised in order to raise awareness.
Pingua said that though most States have made remarkable achievements in the implementation of Cable TV Digitisation, there are some of states where the seeding of Set Top Box was not up to the mark and requested the State Authority and Nodal Officers to complete this at the earliest.
He also hinted that there may be some mistakes while feeding of data in the portal by MSOs.
The Joint Secretary hoped that this kind of workshops will go a long way in doing away with all the doubts and miscommunications among the stakeholders, thereby increasing the seeding percentage of Set Top Box across the country.
As per the Cable Television Network (Regulation) Act, 1995 and Rules framed there under, no multisystem operator can provide cable television services with digital addressable systems without a valid registration from the Ministry of Information & Broadcasting.
Registered MSOs must transmit all TV channels only in Digital and encrypted format and STBs supplied by MSOs must be Bureau of Indian Standards (BIS) compliant.
Registered MSOs must operationalise the cable service within six months of getting the registration failing which, their registration is likely to be withdrawn or suspended.
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Everybody out of the water
April 15 2015 10:19 AM
Conserve, or we all pay for the dearth of agua
By Test Diego 1 editor@sdcitybeat.com @degochan_
Lake Mead in September, 2014
Photo by Raquel Baranow / Flickr
Lift your glasses. Let's pay some respect to water. There are more than 100 craft breweries in San Diego County that use water to make beer, which in turn creates jobs. Agua is the primary ingredient in a Margarita, chicken soup and a bubble bath. The average adult human body is 60 percent water. More than 70 percent of the earth's surface is covered by water.
But it's a life-lending liquid we've taken lightly, and for granted. Now that it's scarce in San Diego and most parts of California, we're running around like chickens with our heads cut off. Or, more aptly, we're flailing around like garden hoses with our nozzles unscrewed.
Conservation polarization abounds. Sides have been taken, and we water balloon each other over whose fault this is. Problem solving doesn't come from fist waving, though. Solutions come from working hand-in-hand.
Right now, it's the farmers in one corner of the ring. In California, agriculture accounts for 80 percent of water usage. The farmers using the most water sow the ingredient that differentiates an Almond Joy from a Mounds candy bar. Some web trolls would opine that almond farmers ought to be hung by their nuts. Ah, sweet mob mentality. California farm owners, however, have substantial political clout. Their water rights were first-come, first-served. And the farm lobbyists are not giving upsies.
In the other corner are those calling on residents to cut back usage, and for the utilities and government bodies to step in and regulate rates and mandate water restrictions. There are reasoned commentators noting that current price structure for water service does not reward homeowners who traded in rose bushes for succulents and rock gardens. And there's no incentive for cliff-side La Jolla manse dwellers to stop overfilling the Olympic-sized pool or watering the cobblestone driveway.
Boom. California Gov. Jerry Brown's across-the-board water-reduction mandates are a sad fact of life, a warning shot of more to come and a harbinger that Balboa Park and the state's green spaces could get browner before they ever go back to being rainbow-colored. Gov. Brown's new regulations give local governments cover to implement their own unpopular water-use programs. San Diegans have already decreased usage over the past few years. Therefore, overspending on consultants by the city of San Diego on a drought-awareness media campaign would be money poorly spent.
And San Diego creating a division of water cops is a horrible idea. Nobody wants to be brushing their teeth in the bathroom with a guy in a black suit and mirrored sunglasses standing behind them, pen and ticket book in hand.
The time is nigh for a grass roots water-conservation movement to bubble up. Conserve because you care. If you don't turn off the faucet while brushing your teeth, you really are part of the problem. Don't be a drip. Likewise, farmers using flood-irrigation techniques to water their fields need to investigate more innovative management techniques. Pump up the effort.
Blame climate change. Curse population growth. Feel free to do a rain dance in Anza Borrego Desert State Park, but wrap your head around the notion that water management is now a modern way of life.
Too many San Diegans have to be shown aerial photos of Lake Mead at 45-percent capacity to be jolted into this realization. Educate yourself. Quiz your friends on the subject of acre-feet.
Does anyone—outside seven media pundits and the brass at the San Diego County Water Authority—know what an acre-foot is? Yes, it was grandpa's nickname for the goiter in his big toe. But an acre-foot is an archaic unit of measure that denotes the volume required to cover an acre of land a foot deep in water. One acre-foot equals 286,000 gallons, which is about how much one or two family homes (with lawns) use per year. Put your foot down and reduce your acre footage.
Set to open later this year is the billion-dollar Carlsbad Desalination Project. Reverse osmosis to extract salt water is only part of a solution, and needs to be strictly regulated to prevent environmental damage to the Pacific Ocean. But unless the nimbus clouds visit more often, and we get creative with rainwater storage and distribution, the next steps will be tighter regulation and higher rates. Across-the-board conservation is the way to halt the government intervention into natural-resource management that inevitably brings with it cronyism and pocket lining.
Discourse that doesn't end in finger pointing can be the norm.
The better discussion: How can Big Agriculture AND everybody living on Main Street pitch in to keep water glasses more than half full?
Write to rond@sdcitybeat.com.
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text:
St Jamess Walk, EC1R
Road in/near Clerkenwell
Road · Clerkenwell · EC1R ·
St Jamess Walk is one of the streets of London in the EC1R postal area.
Linda Webb
Hungerford Stairs
In 1794 my ancestor, George Webb, Clay Pipe Maker, lived in Hungerford Stairs, Strand. Source: Wakefields Merchant & Tradesmens General Directory London Westminster 1794
Source: Hungerford Stairs
Roy Batham
Smithy in Longacre
John Burris 1802-1848 Listed 1841 census as Burroughs was a blacksmith, address just given as Longacre.
Source: Batham/Wiseman - Family Tree
Gifford Street, N1
My nan lily,her sister Elizabeth and their parents Elizabeth and William lived here in1911
Richard Roques
Buckingham Street residents
Here in Buckingham Street lived Samuel Pepys the diarist, Charles Dickens and Rudyard Kipling
Hockley-in-the-Hole Hockley-in-the-Hole was an area where bear-baiting and duelling took place in the 18th century.
Hockley-in-the-Hole
Marx Memorial Library The Marx Memorial Library in London holds more than 43,000 books, pamphlets and newspapers on Marxism, Scientific Socialism and Working class history.
Marx Memorial Library
St James's Church, Clerkenwell St James Church, Clerkenwell, is an Anglican parish church.
St James's Church, Clerkenwell
St John Clerkenwell St John Clerkenwell is a former parish church in Clerkenwell, now used as the chapel of the modern Order of St John.
St John Clerkenwell
Agdon Street, EC1V Agdon Street was originally called Woods Close.
Agdon Street, EC1V
Ashby Street, EC1V Ashby Street was named after local landowners who had a seat at Castle Ashby, Northamptonshire.
Ashby Street, EC1V
Attneave Street, EC1R Attneave Street is thought to be named after a local builder in the 1890s called Attneave.
Attneave Street, EC1R
Aylesbury Street, EC1V Aylesbury Street - after the earl of Aylesbury who owned a house near here in the 17th century.
Aylesbury Street, EC1V
Bakers Yard, EC1R Baker's Yard leads off Bakers Row.
Bakers Yard, EC1R
Baker's Row, EC1R Bakers Row was named after Richard Baker, a local 18th century carpenter.
Baker's Row, EC1R
Baldwins Gardens, EC1N Baldwin Gardens runs between Gray's Inn Road and Leather Lane.
Baldwins Gardens, EC1N
Baltic Street West, EC1Y Baltic Street is split into east and west halves.
Baltic Street West, EC1Y
Bastwick Street, EC1V Bastwick Street is one of the streets of London in the EC1V postal area.
Bastwick Street, EC1V
Berry Place, EC1V Berry Place is one of the streets of London in the EC1V postal area.
Berry Place, EC1V
Berry Street, EC1M Berry Street is a road in the EC1M postcode area
Berry Street, EC1M
Bowling Green Lane, EC1R Bowling Green Lane is one of the streets of London in the EC1R postal area.
Bowling Green Lane, EC1R
Brewery Square, EC1V Brewery Square is a road in the EC1V postcode area
Brewery Square, EC1V
Brewhouse Yard, EC1V Brewhouse Yard is one of the streets of London in the EC1V postal area.
Brewhouse Yard, EC1V
Catherine Griffiths Court, EC1R Catherine Griffiths Court is a road in the EC1R postcode area
Catherine Griffiths Court, EC1R
Charles Rowan House, WC1X Charles Rowan House can be found on Margery Street
Charles Rowan House, WC1X
Clerkenwell Close, EC1R Clerkenwell Close is one of the streets of London in the EC1R postal area.
Clerkenwell Close, EC1R
Clerkenwell Road, EC1R Clerkenwell Road is one of the streets of London in the EC1R postal area.
Clerkenwell Road, EC1R
Coldbath Square, EC1R Coldbath Square was named after a well of cold water that stood here alone in surrounding fields.
Coldbath Square, EC1R
Compton Street, EC1V Compton Street is one of the streets of London in the EC1V postal area.
Compton Street, EC1V
Corporation Row, EC1R Corporation Row is a road in the EC1R postcode area
Corporation Row, EC1R
Crawford Passage, EC1R Crawford Passage is one of the streets of London in the EC1R postal area.
Crawford Passage, EC1R
Crescent Row, EC1Y Crescent Row is one of the streets of London in the EC1Y postal area.
Crescent Row, EC1Y
Cyrus Street, EC1V Cyrus Street is a road in the EC1V postcode area
Cyrus Street, EC1V
Dallington Street, EC1V Dallington Street is one of the streets of London in the EC1V postal area.
Dallington Street, EC1V
Davina House, EC1V Davina House is a block on Goswell Road
Davina House, EC1V
Easton Street, WC1X Easton Street is one of the streets of London in the WC1X postal area.
Easton Street, WC1X
Exmouth Market, EC1R Exmouth Market, formerly Exmouth Street, is semi-pedestrianised - the location of an outdoor street market.
Exmouth Market, EC1R
Eyre Street Hill, EC1R Eyre Street Hill is one of the streets of London in the EC1R postal area.
Eyre Street Hill, EC1R
Farringdon Lane, EC1R Farringdon Lane is one of the streets of London in the EC1R postal area.
Farringdon Lane, EC1R
Farringdon Road, EC1R Farringdon Road is a road in Clerkenwell and Finsbury.
Farringdon Road, EC1R
Farringdon Road, EC1V Farringdon Road is one of the streets of London in the EC1V postal area.
Farringdon Road, EC1V
Fernsbury Street, WC1X Fernsbury Street is a turning off of Margery Street.
Fernsbury Street, WC1X
Gee Street, EC1V Gee Street is one of the streets of London in the EC1V postal area.
Gee Street, EC1V
Gloucester Way, EC1R Gloucester Way is one of the streets of London in the EC1R postal area.
Gloucester Way, EC1R
Goswell Road, EC1V Goswell Road is one of the streets of London in the EC1V postal area.
Goswell Road, EC1V
Great Sutton Street, EC1M Great Sutton Street is one of the streets of London in the EC1V postal area.
Great Sutton Street, EC1M
Grimthorpe House, EC1V Residential block
Grimthorpe House, EC1V
Guildhall North Wing, SE1 Guildhall North Wing is a location in London.
Guildhall North Wing, SE1
Hardwick Street, EC1R Hardwick Street is one of the streets of London in the EC1R postal area.
Hardwick Street, EC1R
Haywards Place, EC1V Haywards Place is one of the streets of London in the EC1R postal area.
Haywards Place, EC1V
Jerusalem Passage, EC1M Jerusalem Passage was named for an old public house, St John of Jerusalem, which stood at the northeast corner until 1760.
Jerusalem Passage, EC1M
Joseph Close, EC1R Joseph Close is a road in the N4 postcode area
Joseph Close, EC1R
Joseph Trotter Close, EC1R Joseph Trotter Close is one of the streets of London in the EC1R postal area.
Joseph Trotter Close, EC1R
King Square, EC1V King Square is one of the streets of London in the EC1V postal area.
King Square, EC1V
Kingsway Place, EC1R Kingsway Place is one of the streets of London in the EC1R postal area.
Kingsway Place, EC1R
Laystall Street, EC1R Laystall Street is one of the streets of London in the EC1R postal area.
Laystall Street, EC1R
Leo Yard, EC1V Leo Yard is one of the streets of London in the EC1V postal area.
Leo Yard, EC1V
Lloyd Baker Street, WC1X Lloyd Baker Street is one of the streets of London in the WC1X postal area.
Lloyd Baker Street, WC1X
Makers Yard, E3 Makers Yard is a location in London.
Makers Yard, E3
Malta Street, EC1V This is a street in the EC1V postcode area
Malta Street, EC1V
Margery Street, WC1X Margery Street is one of the streets of London in the WC1X postal area.
Margery Street, WC1X
Meredith Street, EC1R Meredith Street is one of the streets of London in the EC1R postal area.
Meredith Street, EC1R
Merlin Street, EC1R Merlin Street runs west off Amwell Street.
Merlin Street, EC1R
Mount Pleasant, EC1R Mount Pleasant gained its ironic name in the 1730s after locals had begun to dump refuse there.
Mount Pleasant, EC1R
Mount Plesant, EC1R Mount Plesant is one of the streets of London in the WC1X postal area.
Mount Plesant, EC1R
Myddelton Street, EC1R Myddelton Street is one of the streets of London in the EC1R postal area.
Myddelton Street, EC1R
Newington Close, EC1R This is a street in the EC1R postcode area
Newington Close, EC1R
Northampton Road, EC1R Northampton Road is one of the streets of London in the EC1R postal area.
Northampton Road, EC1R
Northampton Square, EC1V Northampton Square is a square between Finsbury and Clerkenwell, located between Goswell Road and St John Street.
Northampton Square, EC1V
Northburgh Street, EC1M Northburgh Street is one of the streets of London in the EC1V postal area.
Northburgh Street, EC1M
Northburgh Street, EC1M Northburgh Street in the EC1V postcode is a western extension of the main part of the street.
Pardon Street, EC1V Pardon Street was named after Pardon Chapel, founded in the wake of the Black Death in 1348.
Pardon Street, EC1V
Pear Tree Court, EC1R Pear Tree Court is one of the streets of London in the EC1R postal area.
Pear Tree Court, EC1R
Pear Tree Street, EC1V Pear Tree Street connects Central Street and Goswell Road.
Pear Tree Street, EC1V
Percival Street, EC1V Percival Street is one of the streets of London in the EC1V postal area.
Percival Street, EC1V
Pine Street, EC1R Pine Street is one of the streets of London in the EC1R postal area.
Pine Street, EC1R
Pooles Buildings, WC1X Pooles Buildings is a road in the EC1R postcode area
Pooles Buildings, WC1X
Portpool Lane, EC1N Portpool Lane is one of the streets of London in the EC1N postal area.
Portpool Lane, EC1N
Ray Street, EC1R Ray Street is one of the streets of London in the EC1R postal area.
Ray Street, EC1R
Rosebery Avenue, EC1R Rosebery Avenue was opened by the 5th Earl of Rosebery.
Rosebery Avenue, EC1R
Rosebery Court, EC1R Rosebery Court is one of the streets of London in the EC1R postal area.
Rosebery Court, EC1R
Rosebery House, EC1R Residential block
Rosebery House, EC1R
Rosebery Square, EC1R Rosebery Square is one of the streets of London in the EC1R postal area.
Rosebery Square, EC1R
Rosoman Place, EC1R Rosoman Place is one of the streets of London in the EC1R postal area.
Rosoman Place, EC1R
Rosoman Street, EC1R Rosoman Street is one of the streets of London in the EC1R postal area.
Rosoman Street, EC1R
Sans Walk, EC1R Sans Walk was named after Edward Sans in 1893, who was then the oldest member of the local parish vestry.
Sans Walk, EC1R
Sans Works, EC1R Sans Works is one of the streets of London in the EC1R postal area.
Sans Works, EC1R
Scotswood Street, EC1R Scotswood Street is a road in the EC1R postcode area
Scotswood Street, EC1R
Sebastian Street, EC1V Sebastian Street is one of the streets of London in the EC1V postal area.
Sebastian Street, EC1V
Sekforde Court, EC1R Sekforde Court is one of the streets of London in the EC1V postal area.
Sekforde Court, EC1R
Sekforde Street, EC1R Sekforde Street is one of the streets of London in the EC1R postal area.
Sekforde Street, EC1R
Seward Street, EC1V Seward Street is one of the streets of London in the EC1V postal area.
Seward Street, EC1V
Skinner Street, EC1R Skinner Street is one of the streets of London in the EC1R postal area.
Skinner Street, EC1R
Spafield Street, EC1R Spafield Street is one of the streets of London in the EC1R postal area.
Spafield Street, EC1R
St John Street, EC1V St John Street runs from Finsbury to Farringdon.
St John Street, EC1V
St John Street, EC1V The northern section of St John Street was confusingly, before the 20th century, named Saint John Street Road.
Sutton Road, EC1M Sutton Road is one of the streets of London in the EC1M postal area.
Sutton Road, EC1M
Sycamore Street, EC1Y Sycamore Street is one of the streets of London in the EC1Y postal area.
Sycamore Street, EC1Y
The Horseshoe Path, EC1R The Horseshoe Path runs around the back of the Horseshoe pub.
The Horseshoe Path, EC1R
Tompion House, EC1V Tompion House is a block on Cyrus Street
Tompion House, EC1V
Tompion Street, EC1V Tompion Street is a road in the EC1V postcode area
Tompion Street, EC1V
Topham Street, EC1R Topham Street is one of the streets of London in the EC1R postal area.
Topham Street, EC1R
Tysoe Street, EC1R Tysoe Street is one of the streets of London in the EC1R postal area.
Tysoe Street, EC1R
Verulam Street, WC1X Verulam Street is one of the streets of London in the WC1X postal area.
Verulam Street, WC1X
Vine Hill, EC1R Vine Hill now displays no evidence on the vines that once flourished in the grounds on which it stands.
Vine Hill, EC1R
Warner Street, EC1R Warner Street is one of the streets of London in the EC1R postal area.
Warner Street, EC1R
Warner Yard, EC1R Warner Yard is one of the streets of London in the EC1R postal area.
Warner Yard, EC1R
White Bear Yard, EC1R White Bear Yard is location of London.
White Bear Yard, EC1R
Wilmington Square, WC1X Wilmington Square is one of the streets of London in the WC1X postal area.
Wilmington Square, WC1X
Woodbridge Street, EC1R Woodbridge Street is one of the streets of London in the EC1R postal area.
Woodbridge Street, EC1R
Wyclif Street, EC1V Wyclif Street is a road in the EC1V postcode area
Wyclif Street, EC1V
Yardley Street, WC1X Yardley Street is one of the streets of London in the WC1X postal area.
Yardley Street, WC1X
Bourne & Hollingsworth Buildings
Crown Tavern
Hat and Feathers At the corner of Clerkenwell Road and Goswell Road sits the Hat and Feathers pub.
Hat and Feathers
The Apple Tree
The Betsey Trotwood
The Bowler
The Easton
The Exmouth Arms
The Griffin
The Horseshoe
The Old Ivy House
The Peasant
The Slaughtered Lamb
Three Kings
Wilmington Arms
Clerkenwell
Clerkenwell was once known as London's Little Italy because of the large number of Italians living in the area from the 1850s until the 1960s.
Clerkenwell took its name from the Clerks' Well in Farringdon Lane. In the Middle Ages, the London Parish clerks performed annual mystery plays there, based on biblical themes. Part of the well remains visible, incorporated into a 1980s building called Well Court.
In the 17th century South Clerkenwell became a fashionable place of residence. Oliver Cromwell owned a house on Clerkenwell Close, just off the Green. Several aristocrats had houses there, most notably the Duke of Northumberland, as did people such as Erasmus Smith.
Before Clerkenwell became a built-up area, it had a reputation as a resort a short walk out of the city, where Londoners could disport themselves at its spas, of which there were several, based on natural chalybeate springs, tea gardens and theatres. The present day Sadler's Wells has survived as heir to this tradition.
Clerkenwell was also the location of three prisons: the Clerkenwell Bridewell, Coldbath Fields Prison (later Clerkenwell Gaol) and the New Prison, later the Clerkenwell House of Detention, notorious as the scene of the Clerkenwell Outrage in 1867, an attempted prison break by Fenians who killed many in the tenement houses on Corporation Row in trying to blow a hole in the prison wall.
The Industrial Revolution changed the area greatly. It became a centre for breweries, distilleries and the printing industry. It gained a special reputation for the making of clocks and watches, which activity once employed many people from around the area. Flourishing craft workshops still carry on some of the traditional trades, such as jewellery-making. Clerkenwell is home to Witherby's, Europe's oldest printing company.
After the Second World War, Clerkenwell suffered from industrial decline and many of the premises occupied by the engineering, printing publishing and meat and food trades (the last mostly around Smithfield) fell empty. Several acclaimed council housing estates were commissioned by Finsbury Borough Council. Modernist architect and Russian émigré Berthold Lubetkin's listed Spa Green Estate, constructed 1943–1950, has recently been restored. The Finsbury Estate, constructed in 1968 to the designs of Joseph Emberton includes flats, since altered and re-clad.
A general revival and gentrification process began in the 1980s, and the area is now known for loft-living in some of the former industrial buildings. It also has young professionals, nightclubs and restaurants and is home to many professional offices as an overspill for the nearby City of London and West End.
Amongst other sectors, there is a notable concentration of design professions around Clerkenwell, and supporting industries such as high-end designer furniture showrooms.
The third Grand Theatre, Islington (1903). This was built on the site of the former Philharmonic Hall and two previous Grand Theatres
The old wooden Temple Bar
Credit: Walter Thornbury
Islington Horse and Cattle market at the turn of the twentieth century.
A line of children hold hands as they walk along the middle of White Conduit Street towards the junction with Chapel Market in Islington.
Credit: John Gay/Historic England
The Grand Theatre, Islington High Street (1903)
The Angel, Islington (c.1890)
Sadler House on the Spa Green Estate from Rosebery Avenue (2011) The 'organic' connection between old and new buildings intended by architect Berthold Lubetkin at Spa Green.
Credit: Wiki Commons/Grantham9
Mount Pleasant Sorting Office on the north-east corner of Farringdon Road (1910). The present building is on the site of the Coldbath Fields Prison where the punishments were particularly cruel in that they were not only long and physically hard but also pointless. The pub at the back used to open at 9am to serve postal workers.


text:
Background paper on Aboriginal women's interests in customary law recognition
The work Background paper on Aboriginal women's interests in customary law recognition represents a distinct intellectual or artistic creation found in Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS). This resource is a combination of several types including: Work, Language Material, Books.
The Resource Background paper on Aboriginal women's interests in customary law recognition
Catherine Wohlan
Aboriginal women's interests in customary law recognition
Wohlan, Catherine
Law Reform Commission of Western Australia
Customary law -- Western Australia
Family - Violence
Gender relations - Gender roles
Law - Indigenous
Women, Aboriginal Australian -- Legal status, laws, etc. -- Western Australia
Aboriginal Australians -- Legal status, laws, etc. -- Western Australia
Background paper discussing Aboriginal women's interests in the recognition of customary law; raises the concern of adequate protection of Aboriginal women and children in the recognition of customary law; family violence and Aboriginal law are consistently presented as interrelated phenomenon whereas they should be seen as separate issues; the way Aboriginal law is being presented and argued in the courts in relation to women is not always accurate; the status of women in Aboriginal society is often misrepresented both historically and today or sometimes neglected entirely; statistics reflect the level of abuse women suffer through family violence
Background paper (Law Reform Commission of Western Australia), no. 13 (April 2005)
Also available online via the World Wide Web.
XNLS
Aboriginal customary laws. Project 94
Background paper / Law Reform Commission of Western Australia
no. 13 (April 2005)
Context of Background paper on Aboriginal women's interests in customary law recognition
Background paper on Aboriginal women's interests in customary law recognition, Catherine Wohlan

 Data from Background paper on Aboriginal women's interests in customary law recognition - Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS)

Data Citation of the Work Background paper on Aboriginal women's interests in customary law recognition


text:
Q: How to read the response body on Python urllib when the status is an error like 400 which raises an exception? I'm trying to make a request to the GitHub API with Python 3 urllib to create a release, but I made some mistake and it fails with an exception:
Traceback (most recent call last):
  File "./a.py", line 27, in <module>
    'Authorization': 'token ' + token,
  File "/usr/lib/python3.6/urllib/request.py", line 223, in urlopen
    return opener.open(url, data, timeout)
  File "/usr/lib/python3.6/urllib/request.py", line 532, in open
    response = meth(req, response)
  File "/usr/lib/python3.6/urllib/request.py", line 642, in http_response
    'http', request, response, code, msg, hdrs)
  File "/usr/lib/python3.6/urllib/request.py", line 570, in error
    return self._call_chain(*args)
  File "/usr/lib/python3.6/urllib/request.py", line 504, in _call_chain
    result = func(*args)
  File "/usr/lib/python3.6/urllib/request.py", line 650, in http_error_default
    raise HTTPError(req.full_url, code, msg, hdrs, fp)
urllib.error.HTTPError: HTTP Error 422: Unprocessable Entity

GitHub however is nice, and explains why it failed on the response body as shown at: 400 vs 422 response to POST of data
So, how do I read the response body? Is there a way to prevent the exception from being raised?
I've tried to catch the exception and explore it in ipdb, which gives an object of type urllib.error.HTTPError but I couldn't find that body data there, only headers.
The script:
#!/usr/bin/env python3

import json
import os
import sys

from urllib.parse import urlencode
from urllib.request import Request, urlopen

repo = sys.argv[1]
tag = sys.argv[2]
upload_file = sys.argv[3]

token = os.environ['GITHUB_TOKEN']
url_template = 'https://{}.github.com/repos/' + repo + '/releases'

# Create.
_json = json.loads(urlopen(Request(
    url_template.format('api'),
    json.dumps({
        'tag_namezxcvxzcv': tag,
        'name': tag,
        'prerelease': True,
    }).encode(),
    headers={
        'Accept': 'application/vnd.github.v3+json',
        'Authorization': 'token ' + token,
    },
)).read().decode())
# This is not the tag, but rather some database integer identifier.
release_id = _json['id']

usage: Can someone give a python requests example of uploading a release asset in github?

A: The HTTPError has a read() method that allows you to read the response body. So in your case, you should be able to do something such as:
try:
    body = urlopen(Request(
        url_template.format('api'),
        json.dumps({
            'tag_namezxcvxzcv': tag,
            'name': tag,
            'prerelease': True,
        }).encode(),
        headers={
            'Accept': 'application/vnd.github.v3+json',
            'Authorization': 'token ' + token,
        },
    )).read().decode()
except urllib.error.HTTPError as e:
    body = e.read().decode()  # Read the body of the error response

_json = json.loads(body)

The docs explain in more detail how the HTTPError instance can be used as a response, and some of its other attributes.

redpajama_set_name: RedPajamaStackExchange


2. In the Policy menu, click Create New Policy or select an existing policy from the list, and then click the appropriate Edit icon as shown in the following image.
SBM displays the Create New Policy/Edit Policy window.
3. Click the Data Retention tab.
4. Click Add Archiving Schedule as shown in the following image.
SBM displays the Edit Archive Schedule window as shown in the following image.
5. Make the appropriate changes. You can set the Archiving Frequency, which is the type of archiving schedule. There are five options available - hourly, daily, weekly, monthly, and yearly. You can set the specific time for the archiving process depending on the Archive Frequency selected.
You can click on the "Last" checkbox to schedule archiving on the last day of every month.
7. Click Create or Save for your changes to take effect.


text:
conductor, soloist
Concerto for Violin and Orchestra (1935) "To the memory of an angel"
Shostakovich, Dmitri
Concerto for Violin and Orchestra No. 2 in C sharp minor op. 129 (1967)
WDR Sinfonieorchester Köln
Andris Nelsons, Arabella Steinbacher, Symphonieorchester des Bayerischen Rundfunks
2006, Herkulessaal der Residenz, München
Alban Berg
Andris Nelsons, Arabella Steinbacher, WDR Sinfonieorchester Köln
2008, Kölner Philharmonie
Symphony No. 9 in E minor op. 95 B 178 "From the New World"
A Hero's Song for Orchestra op. 111 B 199
Concerto for Violin and Orchestra No. 1 in A minor op. 77
Concerto for Piano and Orchestra No. 1 in D minor op. 15
Concerto for Violin and Orchestra in D major op. 61
Preludio sinfonico
Suor Angelica


text:
Pakistan Arrests U.S.-Wanted Man Blamed for Mumbai Attacks
Hafiz Saeed founded the Lashkar-e-Taiba group blamed for the Mumbai attacks that left at least 174 people dead.
Four Injured in iPad Brawl
They really love their Apple products in China. According to state news, as hundreds of tech geeks waited anxiously on line in Beijing to purchase an iPad 2, a "foreign" Apple store employee allegedly pushed and beat several people accused of jumping the line. This sparked a brawl which led to four people being injured, a glass door being shattered, and one 30-year-old man, Wang Ming, claiming to have been hit in the head with a bottle. Apple debuted their second-gen tablet, the iPad 2, in Beijing and Shanghai on Friday, and the melee-hosting store in Beijing's Sanlitun commercial district was closed early Saturday because of the fracas, but was back open for business Sunday. "We're working hard to get the iPad 2 into the hands of every customer who wants one as quickly as possible," said Carolyn Wu, a Beijing-based spokeswoman at Apple. Demand for the iPad 2 "has been amazing," she added.
Read it at The New York Daily News


text:
Entertainment Bollywood 06 May 2019 No truth to Vicky Kaushal-Katrina Kaif film
Entertainment, Bollywood
No truth to Vicky Kaushal-Katrina Kaif film
Published : May 6, 2019, 12:46 am IST
Updated : May 6, 2019, 12:46 am IST
Both actors are extremely busy with their schedules and do not have the time to sign any new film immediately.
A few weeks ago, during one of the episodes of Koffee With Karan, Katrina Kaif had mentioned that she was keen to work with Vicky Kaushal.
As soon as she said that the gossip mills began churning, linking the two, as did the grapevine in Bollywood which pitched them together in a film supposedly bankrolled by Ronnie Screwvala.
Some in the trade even went on to mention how the film was an intense love story.
But the fact is that both actors are extremely busy with their schedules and do not have the time to sign any new film immediately. "Katrina will be shooting for Sooryavanshi and then promoting Bharat as well in the next few days. Vicky has to complete his horror film after his injury and then work on the historical —Takht and the biopic on Sardar Udham Singh. He has also committed to Uri: The Surgical Strike director Aditya Dhar 's next film Ashwathama for Ronnie Screwvala. So we do not see them doing this film – at least for the time being," says a trade source. Guess the rumour mills will have to take a break for a while.
— Sanskriti Media
Tags: vicky kaushal, katrina kaif


text:
Brightwell may refer to:

 Brightwell, Suffolk, England
 Brightwell Baldwin in Oxfordshire, England
 Brightwell-cum-Sotwell in Oxfordshire (previously Berkshire), England
 Brightwell (surname)

redpajama_set_name: RedPajamaWikipedia


FILE - Attorney Gadeir Abbas speaks during a news conference at the Council on American-Islamic Relations (CAIR) in Washington, Jan. 30, 2017.
The government's admission that it shares the list so broadly comes after years of insistence that the list is generally not shared with the private sector.
Gadeir Abbas, a lawyer with the Council on American-Islamic Relations, which has filed a constitutional challenge to the government's use of the watchlist, called the government's admission shocking.
"We've always suspected there was private-sector dissemination of the terror watchlist, but we had no idea the breadth of the dissemination would be so large," Abbas said.
The watchlist is supposed to include only those who are known or suspected terrorists but contains hundreds of thousands of names. The government's no-fly list is culled from a small subset of the watchlist.
Abbas said now that the government has disclosed how many private entities receive access to the Terrorist Screening Database, the official name of the watchlist, it now needs to explain exactly which private entities are receiving it and what they're doing with it. He's asked a judge to require the government to be more specific. A hearing is scheduled for Friday.
"Are universities taking TSDB status into account in making admission or disciplinary decisions? Are Inova Alexandria Hospital's building security personnel screening visitors against the TSDB and denying entry to listees? Is Motorola screening its software engineers who work on cellular infrastructure equipment against the TSDB and firing listees? Plaintiffs have no idea," Abbas and co-counsels Lena Masri and Carolyn Homer wrote in a brief submitted Friday.
In response to Trenga's order, TSC Deputy Director of Operations Timothy Groh filed a written statement earlier this month acknowledging that 1,441 private entities have received permission to access the watchlist. Groh says those private entities must be in some way connected to the criminal justice system. He cited police forces at private universities, hospital security staff and private correctional facilities as examples.
Hugh Handeyside, attorney with the ACLU's National Security project, said the government's disclosure is "noteworthy in that it corroborates what we've long suspected, but it still leaves unanswered several important questions." He said more information is needed to know how private entities use the information.
"The likelihood of stigma or adverse consequences is increased" every time the government shares the list with a private organization, a foreign government or any other agency, he said.


Put your ancestors on the stand with our supreme guide to courthouse records.
Ripped from the headlines: Sussie Kassner, a 29-year-old mother of six, died after being struck by a train on the Long Island Railroad in 1905. Her husband, George, filed a $25,000 wrongful death lawsuit (that's $570,000 in today's dollars) but lost. Adding insult to injury, the court ordered him to pay all the court costs, totaling $81.38 — the equivalent of $1,855.
Police arrested Taylor Hopkins for the murder of his wife, Rexie, in 1933. He was committed to the Department of Criminal Insane at the Southwestern State Hospital in Marion, Va., for "proper care and observation and for the determination of his mental condition." The court eventually dismissed his case on the grounds Hopkins was insane at the time of the offense. He then married his second wife.
Forget "SVU," "CSI" and "NCIS": When so much real-life drama lies in the branches of your family tree, who needs prime-time procedurals? Genealogists can find just as much intrigue and scandal at the county courthouse. If you haven't yet been turned on to court records, just wait — you won't be able to change the channel. Start loading up your research docket with our advice for finding and using your ancestors' court records.
• Criminal: These cases, of course, are the stuff of "Law & Order" episodes. Criminal cases are considered public, meaning the state or local jurisdiction ("the people") files charges against an individual. If substantiated, the case goes to trial, and the court pronounces a judgment. It sounds simple, but this process creates an avalanche of documents. Types of records you might find include the complaint, the bond or bail, a coroner's report and inquest, arraignment, testimony documents from witnesses and other evidence, a jury list, trial proceedings, the judgment, and appeals.
• Civil: Welcome to the genealogical version of "Judge Judy." In civil cases, one party (the plaintiff) sues another party (the defendant) in a situation where the plaintiff feels wronged, such as a divorce. Civil court records can contain other material, such as court orders, naturalizations, road work appointments, licenses, name changes, foreclosures, fornication and adultery cases, and cattle-brand or earmark registrations. Some courthouses may have separate volumes for certain actions; early courts might group them all together.
• Equity: Also known as chancery records, they involve the resolution of property disputes, such as those stemming from probates, estate divisions and divorces. Judges decide equity cases without a jury. You might find them with civil case records or in separate books. Here's an example of a chancery court case: The King George County, Va., court appointed William G. Stuart guardian ad litem for his sister Lucy F. Stuart in 1831, when James Madison Fitzhugh and his wife, the former Mary F. Stuart, brought suit in chancery court for the division of their father's land. Until this time, David Stuart's minor children had no guardian after his death in 1822.
For more information on types of court records, see Christine Rose's Courthouse Research for Family Historians (CR Publications) and the glossary on the opposite page.
To find criminal, civil and equity disputes and orders involving your ancestors, you'll need to hunt down compiled abstracts, indexes, dockets, court minutes and order books. These resources will give you the case file number or, in older court records, volume and page numbers, the court term and party names. Most court case files, if they still exist, haven't been microfilmed or digitized, so you'll need to write or visit the courthouse to obtain them. More on how to do this later — first, let's explore five tools you can use to learn if your ancestors had their day in court.
Ordered that Giles Jones, Silas Chapman, John Dubberly and Cuttburth Russell (or any three of them) inventory and appraise the estate of James Coner before the next court.
Griffeth Savage came before Mr. Richd. Drumond (a justice) and complained that he was in fear that John Sanders would kill or wound Savage's creatures. Sanders was bound for keeping the peace and appearing at this court. Now when no one appeared to allege anything against Sanders, he paid fees and was discharged.
You also can search for court record abstracts on Ancestry.com <Ancestry.com > ($155.40 per year) and free sites such as RootsWeb <rootsweb.ancestry.com> and USGenWeb <usgenweb.com>. Try entering the county name, state and the keywords court records or court abstracts into Google <google.com> or another search engine.
• Indexes: If they exist at all, some indexes might include only the plaintiff's name, others only the surnames (Allen v. Joynes). Discouraging as that may sound, don't skip this step — your ancestor's county might've maintained good indexes. (And it's not all bad news: Recent court records usually have better indexes than those from earlier times.) Look for indexes as you would compilations — online and through the FHL — and see Christine Rose's Courthouse Indexes Illustrated (CR Publications) for examples of different kinds of indexes. Pay attention to co-plaintiffs and co-defendants — they could be relatives or associates of your ancestor.
• Dockets: These books list cases waiting to be heard by the court. If the county is small, you might find just one docket for all cases or, more likely, several dockets for the various kinds of cases: criminal, civil, equity, claims and miscellaneous, in which you'll find adoptions, commitments, divorces, estates and so on.
If you find an ancestor in a docket book, you'll see all actions related to the case grouped together with dates and case file numbers. After collecting that information, you can look for more dirt in the court minutes.
• Court minutes: I'm afraid I've seen more unindexed court minutes than indexed ones. (Another reason to look for published abstracts.) You might get lucky and find an index for your courthouse, but if not, you have to search page by page. If you've found your ancestor in the dockets, you can focus your search on minutes for specific court terms and dates.
The minute books record all actions taken by the court. Sometimes the notations are lengthy; other times they're excruciatingly brief. Continuing with our example on the opposite page, the March 1823 court in King George County, Va., summoned Charlotte Stuart, the widow of David Stuart, to appear "to show cause if anything she has or can say why the estate of the said David Stuart should not be put into the hands of the Sheriff for administration." That's it. Her appearance and response aren't recorded. It's disappointing, but at least I know David's widow was alive at a given place and time. Sometimes that can be just as important to your research as knowing the outcome of a case. I can surmise Charlotte appeared and gave sufficient evidence, because at the June 1823 court, she appeared and was granted a $12,000 bond, with John G. Stuart and George Fitzhugh as her securities. The court appointed William F. Grymes, Benjamin Grymes and George N. Grymes to inventory and appraise the estate of David Stuart.
Court minutes can make mighty interesting reading. In one entry, you might discover the sheriff ordered the sale of your ancestor's property for back taxes. The next case might describe a "Savage C. Riggs who is the devisee under the Will of said Daniel Taylor and was an illegitimate son of sd Daniel" (sd meaning "said"). Essentially, any item that came before the court could be recorded here: overseers of the poor, jurors in a case, issuance of business licenses, appointment of guardians, estate reports, apprenticeships and more.
The FHL has many microfilmed court minute books. As with abstracts and indexes, check the FHL catalog under the county, then subject headings such as court records, guardianship, orphans and orphanages, poor houses and poor laws.
• Order books: These books record the orders directed to the sheriff or constable. Orders, recorded chronologically, might be part of the minutes or listed in separate books. You could find entries throughout many books for a single case that carried over a number of years. Look for order books in abstracts or on microfilm. Some will have indexes; others won't.
When you've done all your homework, you're ready to hunt down the case files the old-fashioned way. Court files are generally clusters of loose papers, and filming or scanning them would require someone to open, unfold and sort each of the documents. It's also worth noting that microfilmed or digitized files may not contain all the pertinent papers. So once you have a case file number or other identifying information — such as volume and page numbers, names of the parties involved and the court term — you have three options: visit the courthouse, write to the courthouse or hire someone to retrieve the records for you.
Boy, oh boy, there's nothing like the smell of musty records, the heft of court ledgers and the irritated look on the clerk's face when you say you're a genealogist. If you've never been to a courthouse to look at records, it might seem scary and intimidating at first. Like anywhere else, some courts have clerks who are happy to help; others will act as if you're a major imposition. Regardless, it's always best to be friendly, courteous and thoughtful. For example, don't show up at the courthouse 30 minutes before closing on a Friday. No matter how accommodating the clerk normally is, he or she won't be happy to see you.
Some courts have many divisions, with marriages, deeds and naturalizations in one court, divorces and probate in a second, and civil or criminal court cases in a third. To be sure you have the right one, search online for the county courthouse. Almost all courthouses have Web sites that will direct you to the right office or at least list a phone number to call for more information. Do a Google search for the county name and state plus courthouse.
• Is there a photocopier for public use? How much are copies?
• Can I make change there, or should I bring dimes, quarters and nickels?
• Where are the nearest places for visitors to eat and park?
• Are researchers permitted to bring in their bags or briefcases?
• Are laptop computers allowed?
• Is there someone in particular whom I need to see?
• Does the office close for lunch?
• Are any records stored elsewhere, and how can I get access to them?
If you didn't check for indexes and dockets before your trip to court, track down those first. In some courthouses, you can search indexes and records yourself; in others, a clerk does it for you. Some will let you view only microfilmed indexes and records. If the courthouse has off-site storage, you might have to wait a day or two for the records to be brought to the courthouse for research.
If you can't make a personal appearance in court, don't fret. Writing an old-fashioned letter to the county clerk to request records has worked for genealogists for decades, and it's still a good way to get records.
When writing a request, be as specific as possible. County clerks are busy people, and responding to letters from genealogists isn't usually high on their priority lists. Be sure to include case file numbers and other identifying information in your request. If you don't know the specifics, ask for photocopies of the index or docket pages for the surname and time period you need. Be reasonable, though. If you're searching for Smiths or have a 20-year time frame, be prepared for an objection. And keep in mind that most clerks will search only for what you specify, so include all name variations you're aware of. Whatever type of request you make, include a check for at least $5 with a self-addressed, stamped envelope and state that you'll send any additional fees. It's harder for a clerk to ignore a request that already has money in it.
If you've requested index pages and found only an entry or two for your ancestor, send another request to the clerk for all the records in the file. But ask the clerk for a cost estimate first, in case it's a large file and the office charges $2 per photocopy. When you need several files and can't go to the courthouse yourself, it's best to hire a researcher in the area. Ask the clerk whom she recommends; clerks usually know the regular researchers, and locals often charge a low hourly rate for record retrievals. Or find an expert through the Association of Professional Genealogists <www.agpen.org> or the Board for Certification of Genealogists <www.bcgcertification.org>.
Once you know your way around the courthouse, getting hooked on the intrigue you can extract from dockets, minutes and case files is inevitable. Before long, those "Law and Order" reruns will seem positively quaint.
This entry was posted in Court Records and tagged court, orders. Bookmark the permalink.


It came, it saw, it conquered! Oh yes, Flappy Bird is the game under consideration here. Breaking records in only a couple of nights, the game made it impossible for its owner to lead his normal life. As a result, Flappy Bird's creator Dong Nguyen brought down the game leaving millions of followers amazed! Although the game is no longer available on any platforms, several look a-likes are now storming the Apple and Google app stores. But that is all history, what is interesting is the response of the platforms have given to the flappy title games.
Since developers are making similar versions thereby exploiting the giant itself, Google and Apple are no longer accepting games which have 'Flappy' in their titles. Evidence to the news was provided when a game designer, Ken Carpenter from Vancouver submitted his game "Flappy Dragon" to Apple and was told that the name was known to leverage a popular app. Furthermore, Apple informed Carpenter that he had violated the regulations of App Store which stated that all misleading, false and fraudulent content cannot be made part of the store.
After the Flappy Bird was pulled the plug on by its creator, the incident has also impacted other game developers. In this regard, the case of Kuyi Mobile is a prominent one. Several developers were attempting to launch clones of the flappy title games but were turned down due to the same reason. Furthermore, some clones which did include flappy in their titles were kept at the store. Splashy Fish and Ironpants are examples of the same.
Simply put, the App Store's top charts are being taken over by flappy title games and most users are still trying their luck at the game.
When reports from various sources had made it clear that clones were no being accepted at Apple, Google followed the same. Kuyi Mobile along with Happy Mage Games were the two companies who claimed that Google had also rejected all flappy title games.
Carpenter also approached Google with his, Flappy Dragon and it was published too. Not only was this but the game also searchable for several hours until Carpenter received an email which stated that Flappy Dragon was being suspended. He adds, that initially he thought it had been done because he had added a line in the description which said that the game was the best flapping game now.
Even the email sent out by Google to Carpenter did not include a word about why it had removed the game. According to Flappy Dragon's developer, all he was notified was that he had violated the Google Play terms and conditions. He also added that Google did not serve any 'Fair Warning' emails either which it claims to send before going ahead with such actions.


text:
2020 has been a huge year for computing - so what's next?
By Desire Athow 13 December 2020
A conversation about the future of docking stations, Thunderbolt 3 versus USB and the biggest complaint about Apple cables
(Image credit: Apple)
The last few months have been packed with a flurry of announcements, most notably Apple's launch of a new processor that is bound to challenge the dominance of x86 in the world of consumer computing.
TechRadar Pro caught up with Larry O'Connor, the founder and CEO of Illinois-based Other World Computing (OWC), to discuss this announcement and the fundamental changes that are altering the way our computers (and by extension ourselves) interact with peripheral devices. Our questions are in bold and Larry's responses follow.
Here's our list of the best laptop docking stations out there
We've built a list of the best business laptops available
Check out our list of the best mobile workstations right now
For OWC, is the launch of Apple's new ARM-based products more of a blessing than a curse (given the extreme integration and smartphone-like assembly)?
The new M1 Macs with Apple's ARM based processors are going to be great machines for a large number of users. While there limitations of memory, number of displays supported, and zero upgradeability - out of the box these systems do offer computing capabilities that will align with a certain customer segment. Anything that is good for the customer is a blessing. The Thunderbolt ports all of these M1s are equipped with provide the opportunity to continue with external enhancements.
I'd add that we are also disappointed that the M1s are unable to support external GPUs. I'd expect that and maybe even other upgrades to be supported in future Apple silicon based models.
You have been in the business for more than 30 years. What have been the biggest changes you have witnessed?
The incredible advancement of processor and storage technologies that enable incredible computing capabilities - even in mobile devices - that match up with the best computers from a decade or so ago (and there's absolutely no comparison to what was state of the art in the late 80s).
The amount of storage and processor I/O capability that is taken as the norm today is truly incredible. Most significantly I would note both the shift to fixed vs. multi-upgradeable consumer desktop and laptop systems. While the lack of upgradeability is far from ideal, I am far more concerned with the direction towards disposability with lack of reparability.
The wireless desktop is something that technologists have been touting for years now. Why haven't we seen anything coming our way yet?
It depends on the desktop…All Apple desktops have had standard, built-in wireless for about the last decade. That being said, nothing beats a physically Ethernet connection in terms of security and reliability.
If we're talking pure wireless, it's a bandwidth thing. While speeds keep cranking up on Wi-Fi, you don't get close to the kinds of sustained throughput available on wired networks and direct attached storage.
If talking about wireless charging and powering, those technologies are convenient, but also can be very inefficient in terms of net delivery vs. consumption.
When do you think the desktop PC will die, if ever?
Laptops already represent the lion's share of new Macs & PCs shipped. With solutions like Thunderbolt docks and the power available in laptop computers, you've got capability that you used to need a desktop for, but on the road.
And with a single cable, it can become a supercharged desktop workstation via Thunderbolt peripherals, eGPU and displays when you are at a desk.
There are still plenty of situations where a desktop is either needed or where a laptop isn't. Certainly on the higher end, laptops just don't approach the capabilities and internal/external options to further customize in support of the most demanding requirements. Desktops are certainly more a niche solution today to say the least.
What shape will the future of the docking station take?
We're there now with Thunderbolt via USB-C (Thunderbolt 3) - one cable that powers your laptop and connects it to your entire displays/storage/peripheral desktop setup.
Set the laptop on your stand, hot-plug your Thunderbolt cable and everything is lit and online. It doesn't get much better than that and I don't believe wireless, even at maximum speeds, is going to beat what we have right now. Not for a long time.
Thunderbolt, today, really delivers the fully customizable docking capability for everyone.
How bullish are you about Thunderbolt 4 and USB 4?
Let's clear something up there. Thunderbolt 4 is a set of requirements, not really a new Thunderbolt. By being labeled as Thunderbolt 4, you will now know that the PC you're looking at has all the capabilities of Thunderbolt 3, plus that the computer can support up to two 4K or one 5K, 6K, or 8K display via Thunderbolt. But let's be super clear, the ports on a so-called "Thunderbolt 4" PCs are really Thunderbolt 3 ports. They also support USB 4 , which is still in the process of finalization.
Thunderbolt 4 peripherals are also really Thunderbolt 3 devices, but they too have an operational requirement. Thunderbolt 4 devices are also USB backwards compatible to USB 3.1 gen 1/USB 3.1 gen 2/USB 3.2 and USB 4.0 systems that don't have Thunderbolt. This is also an option with a Titan Ridge TB3 chipset, but to enable that backwards compatibility on Titan Ridge devices, the design would reduce the available bandwidth to the device with that chipset. So far we only have Thunderbolt 4 Hub and Dock, but here we've got the same bandwidth for Thunderbolt now while having that USB compatibility mode support.
Another bit of awesomeness has to do with Thunderbolt 4 cables. With Thunderbolt 3, we've got passive 40Gb/s cables of up to 0.8M that work also with all USB-C. Then Thunderbolt 3 Passive 1.0M to 2.0M cables are only 20Gb/s of bandwidth but also work with all USB-C. Then we have 1.0M longer Thunderbolt 3 'Active' cables that are 40Gb/s, but if used to connect a USB-C device those active cables only do USB 2.0 speed to a USB device.
Welcome to the world Thunderbolt 4 cables! No matter what the length, if it is a Thunderbolt 4 marked cable, it will always operate at up to 40Gb/s, whatever the higher speed possible, no matter what host or device you use it to connect. Also, like all genuine Thunderbolt 3 cables, Thunderbolt 4 cables are certified for up to the full 100W of power that is possible over C-to-C connections.
A Thunderbolt 4 cable will always work for every data/charging/power connection between any Host with a Type-C port to a device with a Type-C port. Even if you are not using Thunderbolt devices, a Thunderbolt 4 cable will be the best, safest, and also completely universal C to C cable you could need.
USB C-to-C cables are also a hot mess. Some only do power and basic USB 2, some are full 10Gb/s. Some will be USB 4, but there are already USB 4 cables out there with issues because there isn't any control or certification. Some USB C-to-C cables are good for 30W, some 60W, and some 100W.
But usually there is nothing on the cable to tell you what level of power it supports, let alone what data rate it can do. Thunderbolt 4 cables are the C to C cables that connect it all best, fastest, and always power rated to the max in all safety. I would note, Thunderbolt 3 cables 0.8m and shorter also share this same universal capability.
USB-C cables are hit or miss across the board if you don't know what cable is for what device. USB cables are the number one culprit in support calls when a dock isn't working. Especially with Mac users who are reasonable enough to expect the Apple USB-C charging cable included with their laptops ought to be good for 10Gb/s data too - right? No, it's not. It's intended to be a power cable only and it only does USB 2.0. Which doesn't work for USB-C docks nor high speed storage, let alone actual Thunderbolt.
USB 4 is going to be interesting, like all USB iterations have been. Thunderbolt is the safe, certified, consistent USB-C that does it all. USB has its place for sure…but Thunderbolt is a world above.
Check out our list of the best business monitors
Bethesda is making a new Indiana Jones game – yes, really
AMD CES 2021 live blog: is Team Red going to take over CES?
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Gotham University Hospital seeks to grow by acquiring City Cardiology Group, a group of private physicians. As both an incentive to the prospective group and out of necessity, Gotham must expand and update its cardiology facilities. All this must be done in the context of a changing healthcare market that often limits available capital for acquisition and growth. Our panel will discuss how to evaluate and structure these transactions so that Gotham University Hospital's goals are accomplished.
- Leaseback Development: Can partnering with a private developer be an efficient solution?
- Structuring development and construction contracts and allocating inherent risks through insurance and otherwise.
SEMINAR: 3:00 - 5:00 p.m.
NETWORKING RECEPTION: 5:00 p.m. - 6:00 p.m.


Embattled activist priest Frank Pavone did not respond to Bishop Patrick J. Zurek's public invitation for a private meeting Thursday, the bishop said.
Zurek included the invitation in an Oct. 6 statement he issued regarding his demand for greater financial transparency from three anti-abortion charities led by Pavone, the largest of which has drawn donations of $7 million to more than $10 million annually since 2004, according to its tax returns.
Zurek's statement garnered coverage from media and bloggers nationwide due to the prominent role Pavone's Priests for Life plays in pro-life circles. Pavone, the nonprofit's international director, makes wide use of television, radio and social media to further his groups' collective mission, and has apparently continued to do so while restricted to Amarillo.
But by 5 p.m. Thursday — closing time at the diocese offices — Pavone had yet to appear.
Priests for Life Chief Canonist David Deibel released a statement at 12:20 p.m., Friday, regarding the reason the organization's international director, the Rev. Frank Pavone, did not meet Thursday with Amarillo Roman Catholic Bishop Patrick J. Zurek.
Deibel, a priest who is the charity's canon lawyer, said he advised Pavone not to attend a private meeting with Zurek until a process of mediation is under way. Deibel contends Zurek has not responded to requests for mediation.
"The details and history of the present situation are such that moving forward to a resolution is no longer simply a matter of getting together and talking," Deibel said, adding that Pavone is "eager to restore with Bishop Zurek the trust and communication that should exist between any priest and his bishop."


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