text:
Of Dead Cats and Dead People: How Family History Can Save the World
Associate Professor, Department of History
More than something that that dude in the Third Ward or your great aunt does, genealogical consciousness is a way of being, a way of thinking about your place within and responsibility to the generations surrounding you.
I am going to tell you two stories today: a short one about dead cats and a long one about dead people.
Dead Cats
First, dead cats. Now, I know you might be tired of so many talks beginning with stories about dead cats, but bear with me.
My parents' views on pets—cats or otherwise—could not have been more different. My mother grew up in a household that didn't allow animals in the house; my dad grew up in a home where pets, at one point even including a monkey, were allowed inside. Over their sixty-some-odd years of marriage, my parents struck a bit of a compromise about pets in our home. Smaller cage-bound animals such as hamsters, snakes, frogs, toads, and fish were allowed inside, but larger animals such as cats, dogs, and any animal destined to become dinner stayed in the garage, the doghouse, or the chicken coop. Dogs were confined, but cats were free to roam. Well, they were free to roam as long as I didn't pick them up and dress them in my dolls' clothing—a fate most of them contemplated with a mixture of trepidation and resignation.
When I was very young, we lived on a busy intersection with constant traffic. The combination of this location and the pet policy meant that cats—and there seemed to be an endless parade of them that somehow ended up at our house—rarely died of old age. I liked the cats and mourned their loss, and at some point I began to memorize the names and faces of all the cats who had lived, loved, and then shuffled off their mortal coils at our house. Eventually I was unable to keep all of the memories and names straight, and, concerned, I asked my mom whether all those cats would meet us in heaven and whether they would recognize us and we them. She assured me that they would—that the cats would remember me and I them. Forever.
Now, the impact of that story isn't so much about the cats, but it is about my mother's assurances that relationships last, much like photographs of the two of us have lasted far beyond the moments they captured. Relationships are durable and meaningful—even beyond death. This idea was central to my childhood. As the youngest of nine children, I arrived after three of my four grandparents, a handful of cousins, and my brother had died. Knowing that death would not forever prevent me from knowing those people was deeply comforting and grounding.
In a way, that early understanding about relationships has shaped my professional pursuits. I have spent my entire adult life studying relationships, particularly family relationships, and the power they have—for good or ill—to shape social, economic, religious, political, material, and emotional possibilities and realities. My research focuses mostly on eighteenth-century England. This means I study dead people and what they can teach us. As Thomas W. Laqueur put it:
The history . . . of the dead is a history of how they dwell in us—individually and communally. It is a history of how we imagine them to be, how they give meaning to our lives. . . . It is a history . . . of how we invest the dead . . . with meaning.1
My research has taught me much about the meaning found in social and familial relationships in the past and today as well as about their undervalued potential to positively influence society and afford solutions for vexing problems.
Dead People
So let me talk about some of those dead people. I am going to begin with the story of a particular dead person: William Dade. He was born in late 1740 or early 1741 in Yorkshire in northern England. His parents, who married in their early thirties, already had three children when William was born.2 His father was the local vicar and had a handful of additional livings (or parishes that supplied his employment and income), so William and his siblings—a sister and two brothers—were raised in the relative comfort that typified the genteel "middling sort" of England, as the phrase went.3
William was educated in Yorkshire schools, which required him to live away from home for long stretches of the year. Once they reached their late teens, both William and his eldest brother, Thomas, followed their father's path—first to the University of Cambridge and then into the church.4 Their mother died when William was twelve, and their father died when William was eighteen, around the time he entered Cambridge. Two years later their brother John died at age twenty-two and was buried alongside their parents in the parish church where their father had been vicar. A monument to their collective memory, likely commissioned by William and his surviving siblings, hangs in the church to this day.5
At the time of his father's death, Thomas, twenty-four and single, had been ordained, and his sister, twenty-three-year-old Mary, who was also single, presumably lived with him—or perhaps with William, who left Cambridge that same year. Within two years William had his own living in the city of York, when he was only twenty-two.
So far, this a rather unremarkable story of an eighteenth-century English family. Their parents' marrying in their early thirties was not unusual for those who came of age in the early 1700s. On average women married at age twenty-six and men at age twenty-eight in that period.6 It was not unusual for children to die before their parents, though it was more common for them to die in infancy or in childhood than in young adulthood, as in William's brother's case. In some places a third or more of children did not survive to see their tenth birthday.7
Children of most classes, no matter their wealth, left home for employment or schooling in their mid-teens, as the Dade brothers did.8 This included most young women—though not usually women of the gentry or aristocracy. That the Dade siblings were not married in their mid-twenties was also not unusual for their cohort, which also coincided with large numbers of people who never married—somewhere between 15 to 20 percent in the middle of the eighteenth century. (For comparison, current UK statistics suggest that as little as 4 percent and perhaps no more than 9 percent of the population never marries or partners.9)
That the brothers followed their father's occupational path into the church is similarly unremarkable: between a quarter and a third of eighteenth-century English clergymen were the sons of clergy. This was typical of the eighteenth century, in which were perpetuated—often with great vigor—socioeconomic distinctions and inequalities.10
Also, typically, sibling relationships were important, including to the Dade family. Their parents' marrying later and dying relatively young meant that, for the Dade siblings—and for many people in this period—siblinghood was the most central and durable family relationship. People depended on siblings for a host of material, social, and emotional supports. Siblings were close, or not, in ways that might look familiar to you. These relationships had great solidarity and great power that few other relationships did.11
They continue to have great power and influence today. If you ever search for photos of siblings on Google, you will find an array of images of siblings who, even as adults, are dressed in matching outfits—a tradition not usually practiced beyond athletic teams. Let's just say that if any other adult suggested that you wear matching outfits, get matching haircuts, and have your picture taken, the happiness depicted in some of these photos would not be the likely outcome.
Like they are today, eighteenth-century siblings were lifelong, but unlike today, they were often on their own at the center of family relationships. Siblings came before spouses and children—who arrived late in life, if they arrived at all—and they outlasted parents who often died before all of their children reached age thirty.
These relationships weren't perfect; siblings fought and struggled with each other. Like it is for some of you and your siblings, it was not always easy for siblings to navigate a relationship that they did not choose but which was freighted with so many lifelong expectations. As one eighteenth-century man wrote to his brother:
Three wise words from your lips made me think you an inhabitant of another country. . . . You have the art to set me at a distance by three words when I am with you, and to draw me to you at a hundred miles off by the same method.12
To return to William Dade, his story to this point—his late twenties—was unremarkable and like thousands of others. But in 1770, as he entered his thirties, William made a remarkable decision. He decided that Church of England parish registers should contain more information than they typically did. He wanted, in his words, to improve "the imperfect method hitherto generally pursued."13 If you think that doesn't sound all that earth-shattering, just be patient with me, because this was an astounding development—a development with untapped potential to better the world today.
Dade's Parish Records
First I need to put William Dade's parish registers into a bit of context. English church registers began after Henry VIII's break with Rome and the establishment of the Church of England in the 1530s. From then until the eighteenth century, entries for baptisms, marriages, and burials typically had limited information. Baptism records might record only the name of the child, the date of the baptism, and the name of the child's father. Compared to continental registers, for example, English registers contained paltry information. For comparison, a Spanish record from 1764 contains not only the child's and father's names but also the mother's (including her original, or maiden, name), both sets of grandparents', and the godparents' names.14 Even in the first half of the eighteenth-century, English registers became only marginally better: mother's first names, for example, were increasingly included. Sometimes extra bits and pieces might be included, such as the birthdate of the child or the occupation of the father.
William Dade himself benefited from an unusually detailed entry for his christening. Because his father was a vicar, the priest who christened William in a different parish took the time to include William's father's occupation and residence, but his mother was not named.
Dade followed common practice when he first became a curate, and he recorded the limited information that other parish priests did. But then in 1770 he began to record more information, such as the father's occupation, residence, and family connections. He also encouraged other vicars and rectors to follow suit. Some did, but the real boost to his scheme came when the archbishop of York encouraged the practice throughout the diocese in 1777. Some vicars obeyed, many did not, and many resented it and gave up after a short time. William's brother Thomas might have been in one of those latter groups, as the registers in his parishes show no such effort to record additional information.
Dade was also interested in local history—but that interest seems to have come later than did his scheme to improve parish registers. It was perhaps his exposure to the old records stored in parish churches that inspired his interest in historical research. He was inducted into the Society of Antiquaries in 1783, and he began two books: one detailing the local history of Holderness, where he had attended school as a boy, and the other listing the births, marriages, and deaths of prominent people.15
It wasn't recording extra information or being a better record-keeper that set Dade apart—other clergy had similar inclinations.16 For Dade, the switch to record more information did not come from a historical interest or passion for the past so much as it came from a concern for the future. As he wrote in the register when he began his efforts, "This scheme if properly put in execution will afford much clearer intelligence to the researches of posterity than the imperfect method hitherto generally pursued."17 He reasoned that families in the future would want to know more about the past, particularly their personal past. What motivated him were future people and their needs; Dade was thinking of how his actions would echo beyond his lifetime into strangers' lives.
At its heart, this is what Ari Wallach, in a recent TED talk, described as "transgenerational thinking."18 Wallach referred to an ethic that thinks beyond one's own comfort and considers how actions ripple into the future, long beyond an individual lifespan.
Two Aspects of Human Instinct
Implicit in Dade's actions and Wallach's argument are two aspects of human instinct: first, the ability to think about, imagine, and plan for the future, and second, the impulse and capacity to think of strangers—to think beyond ourselves. The ability to plan for the future and to think about how today's actions will shape tomorrow is unique to humans.19 It is an ability that separates us from all other living creatures.
Psychologist Daniel Gilbert nicely summed it up by saying, "We think about the future in a way that no other animal can, does, or ever has, and this simple, ubiquitous, ordinary act is a defining feature of our humanity." According to Gilbert, no chimpanzee "weeps at the thought of growing old alone, or smiles as it contemplates its summer vacation, or turns down a Fudgsicle because it already looks too fat in shorts."20 Only we have that honor—even though we aren't always very good at using that skill to best serve ourselves and others.
We have another distinguishing characteristic that has great power, though we don't always use it powerfully or for good either: the ability to cooperate with strangers and to act in their best interest even in contradiction of our own interests. In fact, the ability to act cooperatively and even altruistically is one of the greatest achievements of humanity. Evolutionary biologists remark on this and assert that we are literally built to cooperate with others—not just with those we know or are related to but with innumerable strangers.21 And it isn't just cooperation; humans have evolved a unique capacity to care about and have compassion for strangers—to take responsibility for strangers.22 We are built, in other words, to belong to one another.
In fact, without this ability, we could not form effective groups much larger than 150 people, but with this ability we harness the power of millions and billions. In such large groups, when we ignore this capacity for caring, then suicide, addiction, unhappiness, and avariciousness expand. But when we act on this impulse, large groups of humans are capable of—and are biologically built for—great goodness.23 I don't think I need to detail the ways in which we have clearly not fully tapped into this goodness. Though we are built for compassion, for care, and for love, we are also—in King Benjamin's formulation—fallen, weak, incapable of acting on our best instincts, and enemies to all our best, even divine, impulses.24 But the fact remains that we are built to cooperate with and belong to not just our kin but to all humanity.25
Atheists, philosophers, historians, podcasters, Holocaust survivors, writers, therapists, military veterans, ministers, and psychologists concur with biologists: building lasting relationships and connections with other people is the only way to live happy and meaningful lives. Author and atheist Alain de Botton, whose essay on marriage relationships was the most-read article on the New York Times website in 2016; On Being podcast host Krista Tippett; concentration camp survivor Viktor Frankl; Christian social worker Brené Brown; war veteran and journalist Sebastian Junger; historian of Mormon theology Samuel Brown; Congregationalist historian and archivist Margaret Bendroth; Methodism's founder John Wesley; and BYU's own psychology professor Brent Slife do not, on the surface, seem to have much in common. But they all landed in the same spot: asserting that building relationships with others, loving others, is the most important work of humanity—not the byproduct but the purpose of life. In Slife's words at a recent forum, loving others must be "an end, not . . . a means."26 And in John Wesley's words, "The gospel of Christ knows of no religion but social; no holiness but social holiness."27
Genealogical Consciousness
This winding through fields decidedly not related to my research, experience, and training may seem like a long sidetrack, but it demonstrates that when William Dade stated his reasons for adding more information to parish registers, he tapped into the apparently universal human ability to think about the future and the inclination to belong and connect. In that respect, he may not have been so exceptional, as his actions are ones that we could replicate. But it was his combination of these two human behaviors that made him exceptional. The social scientists, authors, and journalists I listed have emphasized the importance of relationships or have discussed the ability to plan for the future, but Dade did both simultaneously. He was thinking about relationships across time—across vast stretches of time—and he was thinking beyond the barrier of personal acquaintance to encompass strangers.
Many people before him thought about their famous ancestors or about their posterity or about enforcing rules of who constituted sufficiently illustrious ancestors and sufficiently legitimate posterity. Dade, on the other hand, stitched together his interest in the past to the lived, daily lives of the people whose details filled the books he kept and then stitched that to the concerns and desires of future strangers. That is not just transgenerational thinking; that is what I call genealogical consciousness. Genealogical consciousness is an ethic, a moral way of behaving based on seeing oneself and one's actions as inextricably linked with past, present, and future people's lives and hopes. Hoping future genealogists would have "clearer intelligence" in their research doesn't sound like much of a gift, but the real power in Dade's actions is that he considered himself and all those future strangers to be connected—and he could do something for them, something that came with no possibility of reward for himself, something they would be grateful for. He saw them, frankly, as people, not as objects, not as abstractions, not as something unimportant to himself.
Genealogical consciousness means seeing how past, present, and future are connected—again not in an abstract sense but in the lived reality of actual thinking and feeling people—and how they and we are connected over time and space. This echoes an idea from Margaret Bendroth, the archivist at the Congregational Library:
Instead of defining ourselves through associations with once-famous people, or taking our ancestors too lightly by assuming they were not as complex as we are, we should want an encounter with the past that will challenge and deepen [us].28
Similarly, we need an encounter with the future that challenges and deepens us.
A Need to Be Remembered
Most humans want to be remembered, to leave something that lasts beyond their lifespan, no matter the scale of that remembrance. In the words of Umberto Eco, "We [make] lists because we don't want to die."29 Indeed, what are the book of Chronicles and all the pyramids, tombs, and masses for the dead if not hopeful expressions that we will be remembered? What else would have motivated the builder of my home in 1951 to write his name on plaster that was about to be canvassed and painted over, if not some vestigial hope that the recording of his name would grant him a measure of immortality that the bricks he used and the walls he built could not?
But Dade wasn't thinking of himself; he wasn't clamoring to be remembered. He was thinking of, well, us—of future strangers whom he would never know and of our need to belong and be connected to something larger and longer-lasting than ourselves.
The posterity William Dade imagined appreciating his efforts was not his own. He remained childless until his death in 1790, as did his sister, who died in 1782, and his remaining brother, who died in 1806.30 The detailed forms Dade created and which recorded his and his sister's deaths versus the sloppy but more typical account of his brother's burial show that Dade's innovation had limited reach. He and his family passed into obscurity. In fact, despite his importance to English genealogy, his family did not appear as a group on either of the two largest collections of online family trees until this summer, when in researching this talk I organized and grouped together the Dade family files on FamilySearch's family tree.
It wasn't just the knowledge of Dade's family that died out. Despite additional Church of England clergy adopting Dade's pattern, his remarkable idea did not survive long. The practice largely disappeared after 1813, when regulations about Church of England registers changed. Parish registers were then required to be kept in preprinted books that limited the flexibility that had allowed Dade to think of registers more expansively. Some vicars continued to squeeze the extra bits of information into the printed boxes, even into the 1840s. But the practice largely disappeared, never to return. And other than the people who research their ancestors in these records, no one knows about William Dade anymore—well, except now all of you.
But all was not lost for genealogical consciousness. Joseph Smith, Wilford Woodruff, and Susa Young Gates took their personal religious and spiritual experiences and used them to think about all of humanity across all time and about our connections to one another and to God.31
Susa Young Gates
We should pause here and recognize Susa Young Gates's remarkable work, which is often less well known than Joseph Smith's or Wilford Woodruff's. Prominent in late-nineteenth-century and early-twentieth-century Mormon leadership, central to the creation of the Young Woman's Journal and the Relief Society Magazine, and active in the struggle for women's suffrage, Gates was also passionate about genealogy. In the 1890s she collected information from living relatives and traveled to archives in the East to conduct research.
In 1902 she fell seriously ill and received a blessing. In the blessing she was told that she would continue to perform temple work but that she would also "do a greater work than [she had] ever done before."32 Her understanding of this blessing turned her from someone acquiring genealogical knowledge for herself and her family to someone deeply committed to genealogical consciousness. She wrote that while she had already been interested in temple work, she now "felt that I must do something more, something to help all the members of the Church."33 After this, Gates became a formidable force in genealogical efforts for others.
Though the Church had established the Genealogical Society of Utah (GSU) (now the Family History Department of the Church) in 1894 and had genealogical libraries housed at temples, there was no Church-wide effort for genealogical education and training at the turn of the twentieth century. Gates worked with the GSU, published genealogical articles, worked to improve the indexing of temple ordinances, founded the Daughters of Utah Pioneers, wrote genealogy lessons, wrote the first genealogical how-to manual in the United States in 1912, and made family history work central to the work of the Relief Society. She did this for two decades, until the Church gradually assumed greater involvement and centralization of genealogical efforts after the 1920s—which was her hoped-for goal all along.
Gates's perseverance is partly attributed to her strength of character, but I would assert that it was powered by genealogical consciousness—a power that came when she felt called to do something more to benefit people beyond her own kin.
Genealogical Knowledge and Identity
So what is genealogical consciousness for us? Some would claim that a largely Mormon audience is full of genealogical consciousness, but I want to push that idea a bit further and assert that a largely Mormon audience is full of genealogical knowledge and perhaps even a genealogically based identity, but those aren't the same as genealogical consciousness. Genealogical consciousness brings along with it an empathetic wisdom that knowledge alone cannot possess.
For me, genealogical knowledge is intriguing and thrilling. I have been filling out pedigree charts since I learned to write, and finding genealogical information is satisfying and exciting on its own terms. I dare say some of you find it equally satisfying and exciting—probably about 2 to 5 percent of you (if my ward's statistics on family history work are typical). And while that group can and should expand—which is, frankly, what my colleagues and I who teach family history majors hope will happen—it is unlikely that it will ever be the majority of people.
The good news is that though a passionate interest in gathering genealogical knowledge itself is far from widespread, a much larger group is interested in what genealogy can do for them and their families. For example, it is estimated that a third of adults in the United Kingdom have been online to look for their ancestors.34 Most argue that this prevalent interest comes from genealogy's ability to give people a sense of identity. Undoubtedly, the focus on identity is the current obsession in Western genealogy, in the marketing schemes of the three-billion-dollar-a-year genealogical industry, and even in some aspects of Mormon genealogical practice.
But William Dade and Susa Young Gates didn't stop with personal identity. Finding an anchor for identity is valuable because it gives a sense of roots in a time that feels rootless—even replacing religion, in one Englishman's estimation, as something one can believe in.35 But on its own, the search for identity can bring only partial belonging.
Rattling on about "endless genealogies" in order to prove our special status is not only a tedious thing to do; it is, if we take Paul literally, a destructive practice.36 And the Savior Himself warned that being Abraham's seed was as meaningless as being a rock if it was not accompanied by a humbler way of living.37
If genealogy stops with individual identity, it will never fully jettison its exclusionary tendencies. Genealogy's historical association with elitist and racist claims shows that it is too easy to slip into tribalism, eugenics, racism, rabid isolationist nationalism, and us-versus-them-ism. If we focus solely on our own identity, it is easy to myopically think that only our ancestors matter. We become all "manner of -ites," to borrow a phrase.38 A genealogical understanding based solely on personal identity inevitably leads to excluding others' identities, whether they are based in race, gender, ethnicity, sexuality, DNA, nationality, or any other category. Genealogical consciousness, on the other hand, doesn't just avoid these pitfalls; it prevents them. It has the power to obliterate them, to completely dissolve the destructive boundaries between us and them, to starkly remind us that there is no "them" and that there is only "us," and to pull people together despite differences.
If instead we see genealogical knowledge and even identity as tools, as means to an end, then we are on the way to genealogical consciousness. We often reverse this, prizing knowledge over the wisdom of consciousness. We race to find more names and make the consumption of more information more important than getting to know those who held the names we seek. This is meaningless and exhausting as we chase after ever more elusive proof of our righteous genealogical knowledge, as we constantly learn but never come to a knowledge of the truth.39 We tire ourselves endlessly in the doing and miss the opportunity to become, thinking we can save getting to know them for "later." But getting to know them is the point. It is where the real power lies—not the other way around. To quote from Philippians, "If . . . there is . . . any consolation from love" or "any compassion and sympathy" in Christ, we need to also find them in one another. We should "do nothing from selfish ambition or conceit, but in humility regard others as better than [ourselves]."40
True Genealogical Consciousness
Genealogical consciousness goes beyond mere knowledge or pursuit of personal or group identity. Instead it makes us stop to consider and to reckon both with others' lives and choices and with our own. We can also imagine our shared humanity with people in the past and the choices they confronted.
I remember sitting in an English archive reading the papers of the Travell family. One day, while reading Anne Travell's diary from August 1780, I discovered that her "dear sister[-in-law] and friend" Martha had died suddenly at the age of forty-one.41 I teared up, mourning the loss of Martha. I stopped myself when I realized that everyone from 1780 is dead. But then as I considered my response further, I realized I was not shedding tears for Martha's death as much as I was for the pain her death had caused her family and friends. Anne wrote that she spent the rest of that evening writing twenty "dreadful" letters informing friends and family of Martha's death.42 I could imagine how dreadful that was, and I could imagine the pain of losing a lifelong friend and a much-loved sister-in-law—a person I too had grown to love as I had read her letters. I further considered what a devastating blow it would be to me to lose a sibling or a sibling-in-law. It was as if, in that moment, time and distance between Anne and me collapsed and virtually disappeared, replaced with a brief moment of connection and empathy.
If, like Dade, we pause to consider the long-since dead, we can pivot to considering present and future relationships. As Margaret Bendroth put it:
The choice is not to load our ancestors down with honors or run away from them as fast as we can—our . . . faith requires us to take the past seriously and to receive its people warmly and wisely. It requires us to be generous, and in a fundamental way truly inclusive.43
I would say it doesn't stop there. Because developing genealogical consciousness requires that we think about strangers in the past, it develops the possibility of thinking about strangers in the present and strangers in the future and about how our relationships and actions will last beyond death and echo into future strangers' lives. In doing so, genealogical consciousness makes heavy demands: it demands that we act more compassionately and more Christlike.
In conclusion, I am going to explain my title. As a historian of the eighteenth century, I have grown accustomed to the long, narrative titles typically used by that century's authors. And as a lover of fine children's literature, I am amused by E. L. Konigsburg's title of one of my favorite children's books: Jennifer, Hecate, Macbeth, William McKinley, and Me, Elizabeth.
But while those facts explain the long, narrative style of my title, they don't explain the content. And they certainly don't explain the dead cats. Why didn't I just entitle the talk "Developing a Genealogical Consciousness," since that's the point of the talk? I did not title it that because I had the suspicion—backed by decades of personal experience—that if any words resembling genealogy or family history were used to describe something to be presented to an audience of Latter-day Saints, attendance would either be virtually nonexistent or would consist entirely of those already seriously, passionately, and rabidly interested in family history. And as much as I love that latter group—and in fact count myself among them—I wanted to reach an audience of people who might not think they have anything to learn about the reasons for genealogical pursuits or who feel guilty or overwhelmed when the words family history are uttered. I did not want to burden that group any further; I wanted to offer an additional perspective or alternative approach.
Our shared theology is replete with genealogical consciousness and its potential to create meaningful change for the better. As Patrick Q. Mason has put it:
This [Mormon] image of being knit together, with the children of God in all our diversity inextricably and intricately interwoven, is at the heart of Mormonism's social ideal. It reflects a life-affirming theology predicated on the notion that the entire family of God can and will be eternally bound together—that heaven is less about where we are than who we are with and the quality of our relationships.44
Genealogical consciousness is merely a label meant to underscore that relationships with other people in the past, present, and future are durable—built for the eternities—and that from them we can access previously untapped mines of divine power. Simply put, we cannot afford to treat genealogy the way we have—as something, to quote an acquaintance of mine, "that dude in the Third Ward does" or as something that is satisfied by producing stacks and stacks of temple names in order to show them off or to rattle off numbers during Sunday School to impress or guilt others. If that is why we do it, then doing so is the only reward we will ever have.
More than something that that dude in the Third Ward or your great aunt does, genealogical consciousness is a way of being, a way of thinking about your place within and responsibility to the generations surrounding you. It holds a promise to erode racism and sexism; to reduce to rubble centuries of hatred and discrimination; to bind us together when all other ways of connecting only seem to drive us ever farther apart; and to take our instinct to belong, shatter its tribal proclivities, and replace them with inclinations to Zion. If Elijah was meant to return in order to save the world from being an utter waste, then there is more for us to do with the manifestation of the Spirit that bears his name.
1. Thomas W. Laqueur, The Work of the Dead: A Cultural History of Mortal Remains (Princeton: Princeton University Press, 2015), 17; see Peter LLC, "Naming the Dead," By Common Consent (blog), 27 June 2017, bycommonconsent.com/2017/06/27/naming-the-dead.
2. See baptism of Thomas Dade, 22 September 1736, Yorkshire, bishop's transcripts of baptisms, Church of England, Rillington, Borthwick Institute for Archives, findmypast.co.uk; baptism of Mary Dade, 12 October 1737, Yorkshire bishop's transcripts of baptisms, Church of England, Rillington, Borthwick Institute for Archives, findmypast.co.uk; baptism of John Dade, 6 February 1740, Yorkshire bishop's transcripts, Church of England, St. Michael-le-Belfry, York, FHL film 7574348; baptism of William Dade, 26 January 1741, Yorkshire, bishop's transcripts of baptisms, Church of England, Burton Agnes, Borthwick Institute for Archives, findmypast
.co.uk.
3. W. M. Jacob, The Clerical Profession in the Long Eighteenth Century 1680–1840 (Oxford: Oxford University Press, 2007), 39.
4. See entries for Thomas Dade and William Dade in J. A. Venn, comp., Alumni Cantabrigienses, part 2, from 1752 to 1900, vol. 2 (Cambridge: University Press, 1944), 210; also available at ancestry.co.uk.
5. See "Rev. Thomas Dade," St. Martin's Church, Burton Agnes, Yorkshire, England, memorial #102828684, findagrave.com/cgi-bin/fg.cgi?page
=gr&GRid=102828684.
6. See Amy M. Froide, Never Married: Singlewomen in Early Modern England (Oxford: Oxford University Press, 2005), 2.
7. See Joanne Bailey, Parenting in England 1760–1830: Emotion, Identity, and Generation (Oxford: Oxford University Press, 2012), 39.
8. See Patrick Wallis, Cliff Webb, and Chris Minns, "Leaving Home and Entering Service: The Age of Apprenticeship in Early Modern London," Continuity and Change 25, no. 3 (December 2010): 377–404.
9. I arrived at the 4 to 9 percent figure by using the UK Office for National Statistics 2014 report, specifically, "Marital Status by Age Group (Age 16 and Over), 2014," which covered England and Wales. For those over the age of seventy-five, 4 to 4.6 percent were listed as single. For those between the ages of fifty-five and sixty-five, 8 to 10.4 percent were listed as single. If most of that latter group remains unmarried the rest of their lives (which is the most likely trajectory), then the percentage of those never marrying or partnering will inch up closer to 9 percent. (See "Population Estimates by Marital Status and Living Arrangements, England and Wales: 2002 to 2014," Office for National Statistics, 8 July 2015, ons.gov.uk/peoplepopulationandcommunity/populationandmigration/populationestimates/bulletins/populationestimatesbymaritalstatusandlivingarrangements/2015-07-08).
10. See Jacob, The Clerical Profession, 38–41.
11. See Leonore Davidoff, Thicker Than Water: Siblings and Their Relations, 1780–1920 (Oxford: Oxford University Press, 2012); also Amy Harris, Siblinghood and Social Relations in Georgian England: Share and Share Alike (Manchester: Manchester University Press, 2012).
12. George Cumberland to Richard Cumberland, 18 October 1778, in The Cumberland Letters: Being the Correspondence of Richard Dennison Cumberland and George Cumberland Between the Years 1771 and 1784, ed. Clementina Black (London: Martin Secker, 1912), 214.
13. William Dade, St. Helen's, York, parish register, 1770; cited in FamilySearch Wiki, s.v. "Dade parish registers," familysearch.org/wiki/en/Dade_parish_registers.
14. See Pasquala Francisca Jacinta Alarcon Y Briz, 11 September 1764, baptism, "España, Diócesis de Albacete, registros parroquiales, 1504–1979," FamilySearch.org; citing Nuestra Señora de la Asunción, Jorquera, Albacete, Spain, Archivo Histórico de Archidiócesis de Albacete, Albacete (Albacete Archdiocese Historical Archives, Albacete); FHL microfilm 1,279,590.
15. See William Joseph Sheils, "Dade, William (bap. 1741, d. 1790)," Oxford Dictionary of National Biography (Oxford: Oxford University Press, 2004–16), oxforddnb.com.
16. See Ackworth, Yorkshire, parish registers kept by Timothy Lee, 1744–77, West Yorkshire Archive Service, Wakefield, Yorkshire, D 77/3, in "West Yorkshire, England, Church of England Baptisms, Marriages and Burials, 1512–1812," ancestry.com.
17. Dade, St. Helen's, York, parish register; cited in FamilySearch Research Wiki, s.v. "Dade parish registers."
18. Ari Wallach, "Three Ways to Plan for the (Very) Long Term," Tedx Mid-Atlantic talk, October 2016, ted.com/talks/ari_wallach_3_ways_to_plan_for_the_very_long_term.
19. See Daniel Gilbert, Stumbling on Happiness (New York: Knopf, 2006), 21–25.
20. Gilbert, Stumbling on Happiness, 4.
21. See Yuval Noah Harari, Sapiens: A Brief History of Humankind (New York: Harper, 2015), 25, 38.
22. See Sebastian Junger, Tribe: On Homecoming and Belonging (New York: Twelve, 2016), xvi.
23. See Junger, Tribe, 25–27.
24. See Mosiah 2–4.
25. See Dacher Keltner, Born to Be Good: The Science of a Meaningful Life (New York: W. W. Norton, 2009); also Christopher Bergland, "The Evolutionary Biology of Altruism," The Athlete's Way (blog), Psychology Today, 25 December 2012, psychologytoday.com/blog/the-athletes-way
/201212/the-evolutionary-biology-altruism.
26. Brent D. Slife, "The Experience of Love and the Limitations of Psychological Explanation," BYU forum address, 16 May 2017.
27. John Wesley and Charles Wesley, Hymns and Sacred Poems (London: Strahan, 1743), preface, page v. My thanks to Rachel Cope, who exposed me to this line of Methodist thinking.
28. Margaret Bendroth, The Spiritual Practice of Remembering (Grand Rapids, Michigan: Eerdmans, 2013), 10.
29. Umberto Eco, from an interview with Suzanne Beyer and Lothar Gorris, "We Like Lists Because We Don't Want to Die," Spiegel Online, 11 November 2009, spiegel.de/international
/zeitgeist/spiegel-interview-with-umberto-eco-we
-like-lists-because-we-don-t-want-to-die-a-659577.html; quoted in Laqueur, Work of the Dead, 374.
30. See death of William Dade, 26 July 1790, Yorkshire burials transcription, Church of England, Barmston, East Riding Archives and Local Studies Service, PE6/4, findmypast.co.uk;death of Mary Dade, 20 April 1782, Yorkshire burials transcription, Church of England, St. Mary Castlegate, Borthwick Institute for Archives, PR Y/MC 138, findmypast.co.uk; burial of Thomas Dade, 24 November 1806, Yorkshire burials transcription, Church of England, Burton Agnes, East Riding Archives and Local Studies Service, PE60/2, findmypast.co.uk.
31. See Richard E. Turley Jr., "The Latter-day Saint Doctrine of Baptism for the Dead," BYU family history fireside, 9 November 2001, cfhg.byu.edu/pdf/firesides/2001-11-09.pdf.
32. "Susa Young Gates," Utah Genealogical and Historical Magazine 24, no. 3 (July 1933): 98; cited in Lisa Olsen Tait, "Susa Young Gates and the Vision of the Redemption of the Dead: D&C 138," Church History: Revelations in Context, 14 August 2015, history.lds.org/article/susa-young-gates-vision-of
-redemption?lang=eng.
33. "Susa Young Gates," 99; also in Tait, "Susa Young Gates."
34. See Deborah Cohen, Family Secrets: Shame and Privacy in Modern Britain (Oxford: Oxford University Press, 2013), 258.
35. See Cohen, Family Secrets, 264.
36. 1 Timothy 1:4; see Titus 3:9.
37. See Matthew 3:9; John 8:33.
38. 4 Nephi 1:17.
39. See 2 Timothy 3:7.
40. Philippians 2:1, 3 (New Revised Standard Version).
41. Anne Travell, day book, 27 August 1780, Lloyd-Baker Family of Hardwicke Court Collection, Gloucestershire Archives, D4582/4/17.
42. Travell, day book, 27 August 1780.
43. Bendroth, The Spiritual Practice, 97.
44. Patrick Q. Mason, Planted: Belief Belonging in an Age of Doubt (Salt Lake City: Deseret Book, 2015), 171.
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Amy Harris, BYU associate professor of history, delivered this forum address on July 18, 2017.
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New Zealand is a country that depends heavily on international trade, especially with neighbouring countries such as Australia, China, Japan, the United States and others to name just a few. Known as a peaceful, politically stable country, New Zealand is ranked first out of the 189 economies in the world for the ease of doing business according to the World Bank.
New Zealand is a beautiful country full of potential, helped along by its geographically strategic location which allows the country to have easy access to the Pacific Island markets. Investors who decide to found a business and register a company in New Zealand can rest assured that there are strong intellectual property and regulatory systems in place working to protect their business.
New Zealand's strong and stable economy allows for plenty of potential and a low rate of unemployment. Some of the main sectors that New Zealand is focused on developing economically include infrastructure, transport, tourism and the digital economy.
The most common types of business structures in New Zealand that investors opt for when choosing to register a company in New Zealand include sole trader, partnership and the limited liability company.
Sole Trader – Investors who choose this option are the ones who are operating the business on their own. A sole trader is responsible for the entire business function, managing the business, owning the business, running the business and is also liable for all the taxes and debts that are incurred by the business. The sole trader option is a good way for investors to begin their business journey in New Zealand, and then later choose to progress to a different business structure as the company and business grows and the need for expansion arises.
Partnership – The partnership business structure is the most common option selected by investors who are venturing or are already established in the farming industry in New Zealand. The partnership structure can be an effective one in terms of sharing the business operation costs, where all costs incurred by the business are taken on equally by each partner in the business.
A Limited Liability Company – A limited liability company is considered a formal and legal entity in its own right, and is separate from its shareholders and owners. Registering for a limited liability company can be done via the Companies Office in New Zealand for a fee. The limited liability company option is one of the most popular and successful business structure forms in New Zealand.
Due diligence to find out as much information as possible about the local markets.
Do you want to find out more about what is needed to register a company in New Zealand? Get in touch with 3E Accounting today and see how our panel of experts can help you get started on the right track for your business.


Capital of Heilongjiang province in northeast China, Harbin is the tenth largest city in China. It serves as a key political, economic, scientific, cultural and communications center for all of northeast China.
Harbin is strongly influenced by the Siberian cold and wind during the winter months. Since 1963, Harbin has been famous for its Harbin International Ice and Snow Sculpture Festival, held annually every February. Harbin will also be the host city of the 2009 Winter Universiade. Harbin plans to spend US$ 1.5 billion in construction and renovation of its sport infrastructure for this Universiade.
Heilongjiang Province has a broad based economy based on agriculture, wood and timber production, petroleum and energy production and manufacturing.
Heilongjiang's agriculture is heavily influenced by its cold climate and the primary crops are soybeans, corn, wheat, beets, flax, and sunflowers. Heilongjiang is also an important source of lumber for China, including pine, Korean pine, and larch. In addition, Helongjiang is a center for animal production in China, especially horses and cattle, and has the greatest number of milk cows and the highest production of milk in China.
Petroleum, energy production, and mining are also large industries in Heilongjiang. The nearby Daqing oilfields have been China's primary source of petroleum since the founding of the People's Republic. However, with China's ever increasing need for electricity, the government is encouraging alternative sources of energy. Heilongjiang has great potential for wind power, with an average wind energy density of 200 watts per square metre. Heilongjiang also has large mining operations, particularly for coal, gold, and graphite.
Due to its location, Heilongjiang serves as an important gateway for trade with Russia.
LEHMAN, LEE & XU's Harbin partner office provides our clients with a wide variety of legal services including advisory services concerning foreign direct investment, commercial law, intellectual property matters, and litigation. Please contact: harbin@lehmanlaw.com for more information.


Russ is crafted from one of a kind vintage kilim, on front and back. Adorned with sequins, adding the perfect touch of sparkle.
Kilim textile is handwoven in Morocco using dyed wool. The intricate patterns are often passed down through generations, and tell the story of the weaver.
Recycled polyester fiber fill (loose).


text:
Надеждино — деревня в Пестречинском районе Татарстана. Административный центр Надеждинского сельского поселения.

География
Находится в северо-западной части Татарстана на расстоянии приблизительно 11 км на север-северо-восток по прямой от районного центра села Пестрецы.

История
Основана в XVII веке, упоминалась также как Нижняя Ия.

Население
Постоянных жителей было: в 1782 году- 27 душ мужского пола, в 1859—187, в 1897—371, в 1908—384, в 1920—319, в 1926—400, в 1949—344, в 1958—305, в 1970—228, в 1979—217, в 1989—259, в 2002—256 (русские 70 %), 249 в 2010.

Примечания

Населённые пункты Пестречинского района

redpajama_set_name: RedPajamaWikipedia


หนังสือ / Just want to say Hello.
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I remember asking this once here before, but it was in passing in a long and rambling post about something else, so I wasn't surprised that no one answered. Anyway, I'm still wondering what was the very first story (book, film, whatever) that used the device of someone going back in time (probably multiple times) to correct some misdeed, make good some omission, prevent some accident, etc.
The earliest example I can think of is Groundhog Day - but I really find it hard to believe that no enterprising SF writer had tried something similar before 1993. It seems a kind of obvious device - but maybe only in retrospect?
Anime seems particularly rich in examples: off the top of my head, there's Madoka Magica, Steins;Gate, The Girl Who Leapt Through Time and now (which is what put it in my head again) the recent series Erased (aka Boku Dake Ga Nai Machi) - which I'm about halfway through and very much enjoying.
Anyway, I feel sure I'm missing some obvious earlier examples, or simply showing my lamentable ignorance of them. Feel free to put me right!
I used the device of multiple trips to the same event in a short story I wrote in 1990, and I'm sure it wasn't new then.
Apparently it wasn't (see comments below) - but it still predated GD!
Groundhog Day itself was a ripoff of a 1973 story by Richard A. Lupoff and two films based thereon.
Not sure if the "re-create Earth" plot in HHGG counts.
In Moorcock's Behold the Man, the hero starts out just wanting to observe the past, and then finds he has to correct it.
Leiber and Anderson both did Time Patrol series in the 50s about patrolling time and making sure random time travellers didn't screw it up.
I remember a story in F&SF, probably in the 70s, about a man with the power to re-live his day, who spends so much time correcting things to perfection that he rarely gets on to the next day.
Or, in Leiber's Changewar series, deliberately screwing it up in order to produce a specific future; both sides claim that they are restoring the timestream, correcting the interference caused by the other side, but nobody actually knows what the original future looked like anymore. There's the novel The Big Time (1958) and assorted short stories collected in Changewar (1983), originally published 1958–65.
 "Try and Change the Past" (1958), available online at the Library of America, assumes audience familiarity with the concept from the title alone: "Change one event in the past and you get a brand new future? Erase the conquests of Alexander by nudging a neolithic pebble? Extirpate America by pulling up a shoot of Sumerian grain? Brother, that isn't the way it works at all!"
Thank you. It's reassuring to know that others had trod this path before!
There's a study of this branch fo SF. I don't remember any of the details, but Helkekson's work will probably lead you there.
I don't know if it counts, but I'm pretty sure one of the children in E Nesbit's "Arden" books tried to warn a historical figure - I think someone had to be rescued from the Tower as a result. Alison Utteley's A Traveller in Time has the central character trying to warn the Babingtons I think.
I'd certainly put it early twentieth century.
Oh yes, I vaguely remember something about speaking to Anne Boleyn? And then Jane tries to put Caesar off invading Britain in The Story of the Amulet, too. Though that (like the Uttley) failed to change history (unless it did and we don't know it because we too live in the amended history?).
Actually Jane's intervention does change history- but not in the way she intended. Caesar was on the point of calling off the invasion- and Jane's speech (I forget what she says) persuades him to go ahead after all.
That's true. To be more precise, it doesn't change history from what she had always known it to be. It may be the first story where protagonists try to change history only to be the unwitting agents of the very history they were trying to change.
Replay, by Ken Grimwood, 1986. Quite interesting take on the scenario. The main character involuntarily replays his life multiple times, going through every possible iteration, getting more and jaded and despairing as time goes on (especially when he leads a really fun and satisfying life… and then re-sets.) A number of the scenarios are quite clever, especially the one where he goes public with very unexpected consequences.
Thank you. The fun and satisfying life that gets reset is an interesting twist.
Oh yes. And Replay does a fantastic job with it. Every time around feels novel. I re-read it recently, and it thoroughtly deserved to have won the WFA for best novel.
Anyway, I'm still wondering what was the very first story (book, film, whatever) that used the device of someone going back in time (probably multiple times) to correct some misdeed, make good some omission, prevent some accident, etc.
In L. Sprague de Camp's "A Gun for Dinosaur" (1956)—which I have always assumed was written in response to Ray Bradbury's "A Sound of Thunder" (1952), with its inadvertent redirecting of the timestream—the jackass survivor of a disastrous Tyrannosaurus-hunting expedition intends to return to the past in time to kill his guide, though he doesn't succeed because of some conservation of temporal paradox handwave which kills him rather than allow him to change the past. So he doesn't succeed, but he has the idea to do it. I am skeptical that it's the earliest instance of this trope, however.  Heinlein's "By His Bootstraps" (1941), like his later and more famous "'—All You Zombies—'" (1958), features a protagonist who goes back in time to ensure the course of their life as they experienced it. I still bet there are earlier versions. I'd find out when physicists actually hammered out the rules of temporal paradox as we understand them and go from there.
[edit edit] Okay, I gave up and did research. The closed time loop à la Heinlein appears in Paul Bolton's "The Time Hoaxers" (1931), with time travelers from the future playing out a past supported by artifacts from their present day. The relevant issue of Amazing Stories does not appear to be available online, although a whole bunch of other pulp science fiction is, hence the rest of this comment.
Nat Schachner's "Ancestral Voices" (1933) runs the grandfather paradox without the paradox: a time traveler kills a man during the sixth-century sack of Rome and his descendants, including a not very disguised Hitler and the time traveler himself, immediately vanish from the historical record. As science fiction goes, it's pretty thin, but the author's letter at the back of the issue makes clear it was intended as "a satire on the almost universal myth of racial purity; on the attempt of certain important sections of our world population to arrogate to themselves dominance because, forsooth, they are of a strain that has come unfiltered through the ages," which I can respect, even if ending on an Irish joke slightly muddles the point.
So we're talking the early '30's at least.
Thanks very much. Early thirties feels right: I just didn't have the knowledge for the knowing. Post-"Sound of Thunder" it does seem inevitable that the same idea would be used deliberately and repeatedly within a story (even The Simpsons did it - just a year after Groundhog Day, too).
Thanks very much. Early thirties feels right: I just didn't have the knowledge for the knowing.
You're welcome! I had to look up the specifics myself. There is some absolutely gonzo stuff in the pulp magazines.
(even The Simpsons did it - just a year after Groundhog Day, too).
That's great! The protagonist of "The Branches of Time" briefly replaces all humanity with intelligent lizard-men after shooting a prehistoric "reptile-thing . . . It was four-legged and scaly and crawled around blinking its eyes. It wasn't all lizard and was one of the most ugly things I had ever seen . . . [Y]ou see, I had killed the thing that was a direct ancestor of the first mammal; and it happened that no other animal like it developed after that." He restores the human timeline by returning to the vague Paleozoic point where "the reptile-thing was hatching on the sands in the earth's childhood" and stopping his earlier self, thus prompting a discussion of temporal paradox and divergent world-lines. It's really not much of a story as narrative goes, but unless it's recapitulating ideas from earlier fiction I haven't located yet—and Gernsback's introduction implies not—it really looks like it introduced a lot of the now-classic standbys of time travel into the literature.
The specific idea of a repeating time loop, especially the kind where the protagonist has to make the right decisions in order to break out of it, has definitely gained momentum since Groundhog Day. I thought initially that it might have been popularized by the reset capacity of video games (when we saw Edge of Tomorrow (2014) last year at the 'Thon, derspatchel said it reminded him of interactive fiction), but there's a famously weird sci-fi noir called Repeat Performance (1947) which makes use of this concept with overtones of predestination—a woman who commits murder gets the chance to live the last year of her life over again, trying to avoid the decisions that led her to shoot her husband—so I suspect it's been around as long as humans have regretted their actions and worried a second chance might not work out for them as well as A Christmas Carol. Which I do include in this category, at least as a prototype, since it involves altering events seen to have happened through action taken at a prior point in the timeline.
 io9 has thoughtfully collected a whole bunch of time loop stories. The Twilight Zone episode "Shadow Play" (1961) looks like the earliest entry on their list, although from the plot description its gimmick might be less time travel than solipsism. That reminds me that "The Last Flight" (1960) is very definitely time travel—a glimpse of the future ensures a decision in the past—and I recommend it.
You're very welcome! We had a bunch of L. Sprague de Camp in the house when I was growing up. Fortunately, we also had a bunch of Bradbury and I read "A Sound of Thunder" first.
I think Jack Finney's Time and Again would count?
I'd not come across that one, but from looking at a plot summary it looks like it. Thanks!
People have found earlier examples already, but presumably Terminator?


Shall we 'DIVE' into more of my Nautical Themed Party??
Coming into the kitchen the guests were not only greeted by banners, my counters were filled with appetizers and drinks.
This is it before the appetizers were added.
Lifesavers, Boston Baked Beans and Chocolate Sea Shells.
Now let's add some food.
How about Captain and Coke?
Someone was wearing this by the end of the night...I won't say who!
Votives to welcome my guests.
Man Overboard Margaritas - Oooops, no photo after I decorated and filled them!
I even decorated the Powder Room.
More to come, so...Anchor Down!
love the decorations on the captain and coke glasses! so cute!!
AMAZING so far...can't wait to see the rest!
Awesome, as always! Would be great for a Bon Voyage party!
What a fun theme! and that frozen hot chocolate looks amazing!


Love Will Come digital sheet music. Contains printable sheet music plus an interactive, downloadable digital sheet music file.
The Arrangement Details Tab gives you detailed information about this particular arrangement of Love Will Come - not necessarily the song.
There are no reviews written for Love Will Come.


text:
Q: Setting the duration of an image view Not lying when I say there is NO info out there on this topic.
Maybe I'm not using the correct search terms but basically I want my image view to load for a set duration, say 5 seconds.
Alternatively, how does one pop back a view by tapping anywhere on the current screen?
Thanks in advance.

A: I'm answering my own question so I can post my code.
.h
IBOutlet UIImageView *lionCloseUp;

-(IBAction)lion;

.m
-(IBAction)lion {
UIImage *lion = [UIImage imageNamed:@"lion-closeup.jpg"];
[lionCloseUp setImage:lion];

}

A: Break it down.  To have the image disappear you need to use a timer.  So research how to implement a timer in Objective-C.  (Note: There's plenty of info out there on timers, so don't just turn around and ask that as a question, at least not until you've tried something.)
(Next you'd need to define what you mean by "pop back a view".  If you literally mean that then you'd probably want to use a navigation controller.  Again, plenty of info out there if you look for it, but expect to spend several days experimenting.)
(On the other hand, if you just want the image to disappear, set it to "hidden".)

redpajama_set_name: RedPajamaStackExchange


4) will volunteer their time to help others build and use it.
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Andretta Smothers Wiki, Age, Gervonta Davis Girlfriend, Net Worth, Bio
Celebrity spouse By Jeevan Shetty On February 2, 2020
Andretta Smothers Wiki
Andretta Smothers is the best know as the Gervonta Davis Baby Mama. Gervonta is an American professional boxer and is a two-weight world champion, having held the WBA (Regular) lightweight title since 2019. Previously held the IBF super featherweight title in 2017, and the WBA (Super) super featherweight title from 2018 to 2019.
Curently, he is ranked as the world's second-best active super featherweight by The Ring magazine and[2] the Transnational Boxing Rankings Board, as well as the third-best active lightweight by BoxRec. His knockout-to-win ratio stands at 95.5%.
However, Gervonta Davis has defended himself after a video on social media appeared to show the two-weight world champion involved in a physical altercation with his baby mama. TMZ reported, he got into a physical altercation with Andretta at a charity basketball game in Miami.
Gervonta Davis rolled up ready to straight choke slam shorty pic.twitter.com/NLYHwzYI0i
— RIP Kobe Bryant🇨🇻🇬🇼🅙 (@mr_Iuares) February 1, 2020
Later, the publication reported that Witnesses told they two began yelling at each other and things turned physical. Then, Davis acknowledged the incident on his Instagram story, saying the woman is the mother of his child. He maintained he never hit her and would never hurt her, but admitted to being "aggressive."
He wrote " I Never once hit her..yea I was aggressive and told her to come on…that's the mother of my child I would never hurt her other than that happy new Years. January was trassshhhh."
Earlier he faced assault charges that were later dropped after reportedly punching a childhood friend in the head in 2017 and another fight with a man at a Virginia mall, as well as disorderly conduct for a reported street fight in 2018.
Andretta Smothers Husband
Davis and Andretta Smothers share a son and the southpaw slugger from Baltimore took to Instagram to defend himself. Davis originally hails from the Sandtown-Winchester community in West Baltimore, which is one of the most crime-ridden areas of the city.
On September 19, 2017, an arrest warrant was issued for Davis, who was being accused of first-degree aggravated assault. According to Maryland court records, the alleged incident took place on August 1, 2017, but did not indicate who was involved or what happened.
Then, on September 14, 2018, Davis was arrested in Washington D.C. According to a police report, he and another man started a fistfight. Punches were being landed around the upper body and it was said that some had tried to break up the fight and both men tried to flee before the police arrived.
Gervonta Davis Demands $10K A Month Following "Sex For Child Support" Allegations.
In December 2019, she accused boxer Gervonta Davis of demanding sexual encounters in exchange for child support said she wants $10,000 a month to support their baby girl.
Bossip.com reported, she filed court papers this week demanding Davis hand over $10,000 a month for baby Gervanni Davis. Smothers said she'd been unemployed since the baby was born, and Davis has been unofficially supporting her and the baby. A judge legally declared Davis as the Gervanni's father back in September.
However, Davis has not responded to Smothers' child support request and the duo agreed to a parenting plan where both sides would have joint custody of the baby with Smothers having primary physical custody.
Andretta Smothers Career
She is a Homemaker and mother of Gervonta Davis daughter. On July 22, 2019, she posted a picture of her daughter and wrote: "Love is exhausting, but I'm not tired of you yet."
Love is exhausting, but I'm not tired of you yet.♥ #Gervanni1stBday
A post shared by drettastarr (@drettastarr) on Jul 21, 2019 at 11:35am PDT
Curently, she has 162k plus followers on Instagram and on February 2, 2019, she wrote on Instagram "And remember when it rains, n****s get wet."
And remember when it rains, n****s get wet.😎
A post shared by drettastarr (@drettastarr) on Feb 1, 2020 at 11:35am PST
Andretta Smothers Net Worth
Estimated Net Worth of her is $280K USD as of 2019. She stands 5 feet 4 inch tall and weighs around 64KG.
Amanda Kloots Wiki, Age, Bio, Height, Nick Cordero Wife, Net Worth
By Jeevan Shetty On July 6, 2020
Alison Southgate Wiki, Bio, Age, Height, Net Worth, Gareth Southgate Wife
By Jeevan Shetty On April 21, 2020

redpajama_set_name: RedPajamaCommonCrawl


text:
Highlights | Shareholders' information | Letter to shareholders
Transformation at a glance | Core clusters | Review of operations
Historical review | Financial statements | Notes | Appendices | Downloads
Mining solutions | Specialty chemicals | Specialty fibres | Property | Other businesses
Safety, Health and Environment | Group Human Resources
Review of operations
Property: Heartland Properties
Heartland Properties was established early in 1999 when, as part of its Transformation Programme, AECI Limited increased its emphasis on realising value from land and property assets surplus to the Group's operational requirements. In its second full year of operation, the company made pleasing progress towards achieving this strategic objective.
Wayne Holder
Efforts continued to be concentrated on AECI's three largest, traditional sites: Modderfontein in Gauteng, Somerset West in the Western Cape, and Umbogintwini in KwaZulu-Natal. With a broad range of property products being made available to the market, development activities at all three sites made pleasing contributions to Heartland Properties' overall performance in 2000. Heartland has access to 3 000 hectares of strategically located land for development over the next 10 years.
Overall 2000 was a difficult year for the property sector, and developers and the building industry operated in an extremely flat market. As the year progressed some signs of growth began to emerge, first in the residential and industrial sectors and then in retail and office space. Heartland's spectrum of products ensured its ability to maximise growth opportunities in all sectors. The company is confident that, in the context of the government's disciplined fiscal policy, 2001 will present better opportunities and these will continue to be pursued vigorously.
With the closure of several AECI manufacturing operations in 1999 and 2000 additional buildings and land, previously occupied by and in support of manufacturing activities, became available. This led to the establishment of an Asset Management division, within Heartland Properties, tasked with optimising returns on relevant assets. This had the effect of reducing holding costs for the AECI Group whilst still maintaining properties at acceptable standards. At Modderfontein, in excess of 90 000 m2 suitable for commercial and retail use has been freed and more than 20 000 m2 of industrial space is available. In January 2001, Heartland extended this service to the Somerset West site where 60 000 m2 of space is now under management of its Asset Management division.
Modderfontein
This site now offers industrial, commercial, retail and several residential opportunities. Longmeadow Business Estate, dubbed by the property industry as Gauteng's "Property Hot Spot", recorded exceptionally pleasing returns and is expected to make a significant contribution for some years to come. Thornhill and Lakeside, two residential estates, have been well received by the market. The projects comprise refurbished homes in well-established areas. They have contributed to the re-establishment of Modderfontein as a desirable residential node offering a desirable lifestyle.
The 230-hectare Greenstone Hill and Park development, between Modderfontein and Edenvale, was approved and work is scheduled to commence in the second quarter of 2001. Of the 200 hectares available for residential development, 30 hectares are already sold and tenants have been secured for 40 per cent of the 30-hectare commercial and retail sections.
Redevelopment of this site attracted significant interest and all four of the key projects being promoted by Heartland Properties recorded an increase in activity in 2000.
Somerset Ridge Residential Estate, with 720 sites, was sold by year-end. The balance of land available for this estate has been released and is expected to be sold out by mid-2001.
The Interchange, aimed at the light industrial market, attracted pre-sales in excess of 50 per cent of the total development, scheduled for 2001.
Demand for office space in the Helderberg Basin led to the establishment of The Links Office Park and 30 per cent of available space was taken up between the project's launch in October and year-end. Retail developments released in the last quarter had also been sold by year-end and additional, similar projects are being evaluated.
Umbogintwini
Activities at Southgate Industrial Park, where performance has been very disappointing in the past few years, showed some improvement. The property market in the greater Durban area, however, remains depressed and no major turnaround is expected in the short-term.
Wayne Holder (38)
Dip Project Management
Ralph Gruenbaum (58)
CA (SA)
Len Larson (57)
NDT (Chem)
Pierre Rossouw (48)
General Manager Asset Management
B Comm
Kevin Thomas (47)
General Manager Property Development
BA (Hons) Econ


POWER DISTRIBUTION BLOCKS, SPLICER BLOCKS, STUD power distribution blocks offer a safe, convenient way of splicing cables, providing a fixed junction, tap-off point or splitting primary power into secondary circuits. We offer integral DIN-Rail mount and optional safety cover. Optional power distribution block covers provide protection against accidental shorting between poles caused by loose wires, tools, or other conductive material. They also protect personnel from accidentally contacting energized connectors. To order protective covers, match the number of poles for the block to the cover.


With how tight the employment market has been, it has become necessary to get anything that can be an advantage to you. And one of this is a master's degree. The US Bureau of Labor Statistics shows that people with a master's degree earn about 21% higher concerning salary as compared to those who don't. But besides that, there are many more reasons to get one.
Only a small percentage of the population in America, eight percent, has a master's degree. Just having one already puts you in the elite part of the community. Back in the 1960s, this was the percentage of the people who had a bachelor's degree. While having just a bachelor's degree can land you a job, having a master's degree can make you stand out among other applicants who most likely only have a bachelor's. Not only that but it can also make you look more respectable among your peers and co-workers.
Every day, new knowledge is being discovered. So in the field wherein, you finished your bachelor's degree, there might be new skills and knowledge being taught that weren't taught to you back in your undergrad days. Undergoing a Master's degree program will ensure that you can keep up with this new knowledge and advancement. Besides having an edge in employment, a master's degree can also help you be more knowledgeable about the developments in your field.
Kick Start A New Career.
There might be times in your life wherein you've hit a new slump and feel bored. This might be the times wherein you feel like changing careers. About 50% of the population of the workers in the US feel the same way as you. Earning a master's degree can help you with this as a master's degree introduces you to more job opportunities and fields that are more challenging that weren't available with your bachelor's degree.
On the other hand, if you feel like this career you have right now is the perfect one for you, and you're part of the 14% who thinks this is the job they'll have for a long time now, how exactly can you stay on top? By earning a master's degree, you'll become better in your field and even sometimes, an expert in it. It's not always about having a better career; sometimes taking a master's degree is about improving what you know in your field and continuously learning about it.
Having a job can give you experience and give you opportunities to make contributions. However, undergoing master's degree programs in top places can give you better opportunities to be a pioneer in your field and have more significant contributions. For example, things like Gatorade, Google, and other products were created due to graduate research. Isn't the thought of contributing essential elements to society and your field an attractive reason enough to partake in earning a master's degree?
People stop growing the moment they stop learning. Earning a master's degree helps you cultivate your knowledge and wisdom even more. It can make you grow intellectually and personally by providing challenges to solve to keep you up on your toes. When you get a graduate degree, there's this feeling of accomplishment and pride that will always stay with you because you've worked hard for it and you've worked your way to the top.
Get Paid to Go To School.
If you're worried about your finances when undergoing a master's degree, worry not because there are programs that will pay you to study. A lot of graduate programs will offer to pay for your tuition and even give you stipend if you work as a research assistant. This will provide you with the opportunity to not only earn a graduate degree without spending a coin but also to earn coins by studying. However, programs differ from one another, so make sure to check each of it carefully. There are also times when the company will help fund their employees to go to graduate school, so take a chance and ask them if they're offering one.


GIVE THE GIFT OF NEBRASKA, IN A BOX!
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Comic Gamers Assemble
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Tag Archives: 2000 AD
WEEKLY CGA NEWS RECAP FOR THE WEEK OF OCTOBER 16TH, 2017
Welcome to the Comic Gamers Assemble weekly news recap. Here you can easily see all the site has had to offer for a whole week, all in one convenient place. Also check out and like the Comic Gamers Assemble Facebook page for other articles and videos on all things comic book in video games from other sources…
10/22/2017 in 2000 AD, Marvel, News, Rebellion, VS. Series.
ROGUE TROOPER REDUX LAUNCH TRAILER
Out today for the PS4, Xbox One, PC and the Nintendo Switch is Rogue Trooper Redux, a remaster of the cult-classic third-person cover-based shooter from 2006 inspired by the 2000 AD comic, Rogue Trooper. Check out the launch trailer for the game below and afterwards, go support this title on your console of choice. To find out why Redux is…
10/17/2017 in 2000 AD, News, Rebellion.
WEEKLY CGA NEWS RECAP FOR THE WEEK OF OCTOBER 2ND, 2017
10/08/2017 in 2000 AD, Batman, DC, Injustice: Gods Among Us, Marvel, News, Rebellion, Spider-man, VS. Series.
LEARN THE BASICS OF ROGUE TROOPER IN THE ROGUE TROOPER REDUX 101 TRAILER
Rogue Trooper Redux, the remaster of the criminally underrated Rogue Trooper, arrives very soon for PS4, Xbox One, Nintendo Switch and PC. Don't know what a GI or a Nord from a Helm? If that's the chase, than the latest trailer, smartly titled 101, is for you as brings you up to speed on the universe, mechanics,…
ROGUE TROOPER REDUX "7 REASONS" TRAILER
The latest trailer for Rogue Trooper Redux, the remaster of 2006's Rogue Trooper, provides seven reasons why you shouldn't miss replaying, or trying to for the first time, this cult-classic remaster when it arrives for PS4, Xbox One and PC on October 17th and the Nintendo Switch at an undisclosed date. For more than seven reasons why this game…
ROGUE TROOPER REDUX COMING OCTOBER 17TH
Rogue Trooper Redux, the remaster of the underrated late PS2/Xbox Original game from 2006 based on the Rogue Trooper comic published in 2000 AD has a release date: October 17th. The game remains largely unchanged from the original as the team at Rebellion still had access to the games source code, however there are a few changes other…
ROGUE TROOPER: REDUX COMING TO PS4, XBOX ONE, PC AND SWITCH
Released in 2006, Rogue Trooper, based on the 2000 AD comic of the same name, is in my opinion one of the most overlooked shooters of the past decade. I would know, because I dismissed it then but having played it recently, it holds up extremely well and easily stands next to shooters like even Gears of War in the…
02/28/2017 in News.
WELCOME TO COMIC GAMERS ASSEMBLE, THE LOCATION FOR ALL COMIC-THEMED VIDEO GAMES!
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MARVEL'S IRON MAN VR DELAYED TO MAY 15TH 01/17/2020
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TELLTALE'S BATMAN RETURNS WITH NEW NOIR FILTER 12/17/2019
THE GAME AWARDS 2019 COMIC BOOK VIDEO GAME ANNOUNCEMENT ROUND-UP 12/13/2019
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RT @LeCinephiles: BREAKING: 'NATIONAL TREASURE 3' will follow Benjamin Franklin Gates (Nicolas Cage) as he attempts to retrieve the Snyder… 8 hours ago
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Anthophora vestita är en biart som beskrevs av Smith 1854. Anthophora vestita ingår i släktet pälsbin, och familjen långtungebin. Inga underarter finns listade i Catalogue of Life.

Källor

Pälsbin
vestita


Contrasts, a faculty/student recital of Dr. Chris Bade, Dr. Leon Harshenin, and Taylor University junior Hasun Yoo will be presented at 7:30 pm, in the Butz-Carruth Recital Hall on Friday, April 13.
This recital has a special focus on faculty and student artistic collaboration. Pieces chosen for this concert are musical works at the highest level of expressive difficulty demanding the utmost in concentration and musical conversation. The world premiere of TU music professor Dr. Dana Collins' Circumference for Clarinet, Violin, and Piano will be the opening work. Circumference has many elements of modern musical composition including restless rhythmic energy, minimalism, and advanced chromaticism. Suite by Darius Milhaud is unabashedly joyful with spirited rhythmic and melodic interplay among the three players, particularly between violin and clarinet. Bela Bartok's Contrasts was commissioned by the leading clarinetist (Benny Goodman) and violinist (Josef Szigeti) of the day. At the first performance, Bartok himself was the pianist.
All are welcome and encouraged to attend this free performance.


In short you will just have to download this file. Put it in config directory under a folder named custom_components/media_player.
I have found this to be the hard part. Some use " and some use US accounts. Sometimes I have had to restart it. If everything works you should see it in HA on the startpage. Also make sure Alexa is online and has played something in the last 15 minutes.
You will also have to create a value_template. You can read more about this here. https://www.home-assistant.io/components/sensor.template/ The purpose of this is to be able to get the power consumtion attribute and be able to tell if the switch has been dropping power and the machine is done.
I suppose you have Node Red up and running. I have added a flow like this.
Wait 2 mins is just a wait.
Done. You will now be notified when laudry is done!


HELLO! Welcome to my humble abode, little alien!
Reading is a part of my daily routine, while Writing is a must for me.
I am a certified bedroom hermit, and a professional crammer.
A business graduate in reality, and an architect by passion.
I am a right-handed Ambivert; a frustrated pianist.
A hummingbird taking on a journey into the abyss; a dust being swept by gusts of wind.


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Q: WPF RenderTargetBitmap black bars on right side and bottom I want to save an image from my WPF user control. It works but I got black bars on the right side and the bottom. If I change the dpiX (96) and dpiY (96) it works but when I maximize the window, it's wrong again (then a bit of the usercontrol is missing ).
This is how I save the image as bitmap:
Dim parentWindow As Window = Window.GetWindow(_Map)
Dim rtb As New RenderTargetBitmap(parentWindow.ActualWidth, parentWindow.ActualHeight, 96, 96, PixelFormats.Pbgra32)
rtb.Render(_Map)
Dim ms As New MemoryStream()
Dim bp As New BmpBitmapEncoder()
bp.Frames.Add(BitmapFrame.Create(rtb))
bp.Save(ms)
Dim saveMap As New Bitmap(ms)

A: The width and height of the window are a bit larger than your UserControl because it includes the titlebar and borders. if you use the dimensions of your control instead it works fine:
Dim rtb As New RenderTargetBitmap(_Map.ActualWidth, _Map.ActualHeight, 96, 96, PixelFormats.Pbgra32)

I recommend you also make sure the control is layouted properly by calling Measure and Arrange with the current or desired size before rendering.
Additional size calculations may be neccessary if you are using the LayoutTransform or RenderTransform properties of your control.
Btw: WPF always uses 96 DPI for size calculations so you shouldn't change that.


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About Yıldız Kalıp
History & Milestones
PROJECT & REFERENCES
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Yıldız Kalıp was established in 1969 as a small toolshop in Topkapı by the chairman of the executive board, Mr. Cemil Yıldız.
In 1979, Yıldız Kalıp A.Ş., due to its devotion and its continuously improving profile, was able to move to its first factory, a building comprising 2500 square meter in Avcılar. Mr. Cemil Yıldız, who will establish new facilities in the upcoming years, was earned a company to Turkey, which has substantially modern facilities in Avcılar (15000 square meters) and in Güneşli (10000 square meters) and is responding growing requirements of Turkey.
Yıldız Kalıp A.Ş. focuses on the customer requirements and dedicates itself to be the leader manufacturer in the topics of sheet metal forming tools and sheet metal production and assembly products. In our modern facilities, we are using latest metal fabrication equipment to maximize production, efficiency and quality.
In the fast developing market, cooperating with the main industry companies, Yıldız Kalıp A.Ş. attained a confidential, steady and substantially competitive place. Yıldız Kalıp A.Ş., which is performing sheet metal engineering and designing tools for the main automotive industry for almost half century, offers single-step solutions about value-added assemblies and sheet metals from the basic parts to the complicated assemblies. The strength of our company is based on efficient process improvements and the experiences coming from long years. This fact helps our customers to compete in the global market.
We are supporting customer focused organizational structure. Yıldız Kalıp A.Ş. knows the responsibility of decisive growth within the highest ethical standards of employees, suppliers and institutional citizenship for the society without making concessions from work environment.
Projects & References
© 2013 Yıldız Kalıp A.Ş. Tüm hakları saklıdır.