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Assalamu'alaykum wa Rahmatullah
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The Excellence of Knowledge
God said: "God will raise in rank those of you who believe as well as those who are given knowledge."
The Prophet said, "The best of men is the learned believer who, if he is needed, he will be useful; and if dispensed with, he will be self-sufficient." The Prophet also said, "God said unto Abraham, 'O Abraham! Verily I am knowing and I love every knowing person'." Again he said, "Should the day come wherein I increase not in knowledge wherewith to draw nearer to God, let the dawn of that day be accursed."
Concerning the superiority of knowledge to worship and martyrdom, the Prophet said, "The superior rank the learned man holds in relation to the worshipper is like the superior rank I hold in relation to the best of men." See how he placed knowledge on an equal footing with prophethood and belittled the value of practice without knowledge, despite the fact that the worshipper may not be ignorant of the worship he observes. Moreover, without this knowledge there would have been no worship.
'Ali ibn abi Talib said: "Learning is the glory of mankind, The wise are beacons on the road to truth; Man is worth his knowledge, nothing more- The fool will be his inveterate foe, Knowledge is man's hope of life immortal, Man may die but wisdom liveth ever."
Umar said, "O men! Seek ye knowledge. For verily God has a mantle of love for which He casts upon him who seeks knowledge even of a single section. Should he then commit an offence, God will remonstrate with him thrice in order not to rob him of his mantle, even tough that offence may persist with him until he dies."
Fath al-Mawsili said enquiring, "Would not the sick die if he is given no food or drink or medicine?" They said, "Yes". To which he said, "Similarly the heart will perish if it is cut off from wisdom and knowledge for three days." He did indeed speak the truth, for the nourishment of the heart, on which its life depends, is knowledge and wisdom, just as the nourishment of the body is food.
Exerpts from Hujjatul Islam Imam abu Hamid al-Ghazzali's The Book of Knowledge
On Acquiring Knowledge
You should have a wird of reading useful knowledge, which is that which increases your knowledge of the Essence of God, His Attributes, Acts and Favours, makes you aware of His commands and prohibitions, leads you to renounce the things of this world and wish only for the hereafter, and brings you your faults, the defects in your acts and the plots of your enemy to your notice. This knowldege is present in the Book, the sunnah, and the writings of the leaders[imams].
Excerpt from Imam Abdullah ibn Alawi al-Haddad's The Book of Assistance
Farewell greetings to her who enslaved me through her elegance,
The splendour of her cheeks, and the furtive glances of her eyes.
A charming young maiden captivated me and filled me with love.
Imagination is confounded in describing her(charms).
But I said to her: "Leave me and excuse me, for indeed
I have become enamored with knowledge and its unveiling.
And for me seeking knowledge, learning, and reverence of God
suffices me over the songs of singing maidens and their perfume."
Excerpt from Imam Zarnuji's Instruction of the Student:Method of Learning
posted by DiCrypTor | 11/04/2005 03:07:00 AM |
The Book of Zakat al-Fitr
The discussion in this book is covered in sections. The first is about the identification of the hukm of zakat al-fitr. The second is about the identification of the person on whom it is obligatory. The third relates to the amount that is due and in what kinds of commodities. The fourth is about the time when it is due. The fifth is about the person entitled to receive it.
The Identification of its Hukum
The majority of the jurists maintain that zakat al-fitr is an obligation. Some of the later jurists in Malik's school held that it is sunna, and this was also the opinion of the jurists of Iraq. One group of jurists said that it stands abrogated by the injunction of zakat (on wealth).
The reason for their disagreement arises from the conflict of the traditions on the issue. This is so as in the authentic tradition of 'Abd Allah ibn 'Umar, in which he says, "The Messenger of Allah (God's peace and blessings be upon him) declared zakat al-fitr as prescribed for the people at the end of Ramadan, one sa' of dates or one sa' of barley for each freeman or slave, male or female, from among the Muslims". The apparent implication of this is an obligation in accordance with the opinion of those who follow the opinion of a Companion in comprehending it as an obligation, or it implies a recommendation in the command of the Prophet (God's peace and blessings be upon him) as his exact words have not been stated for us. It is also established that the Messenger of Allah (God's peace and blessings be upon him) in the well-known tradition about a Bedouin mentioned zakat; the man asked: "Is there another obligation on me besides this?" The Messenger of Allah (God's peace and blessings be upon him) replied, "No! unless you pay voluntarily". The majority maintained that this zakat is included in the prescribed zakat (that is, it takes the same hukm of obligation), while others held that it is not. They argued on the basis of what is related from Qays ibn Sa'd ibn 'Ubada that he said, "The Messenger of Allah (God's peace and blessings be upon him) used to order us to pay it prior to the revelation of the verse of zakat. When the verse of zakat was revealed he did not command us to pay it nor did he prohibit us from doing so, and we still pay".
The person on whom it is obligatory and the persons on whose behalf it is to be paid
They argued unanimously that the Muslims are the addressees in the command, whether male or female, minor or major, slave or freeman, because of the preceding tradition of Ibn 'Umar, except the deviation by al-Layth, who exempted the residents of the capital from the obligation to pay zakat al-fitr, and restricted it to the residents of the villages, but he has no evidence for this. Another deviation is found in the opinion of those who do not make it obligatory on behalf of the orphans. As to the persons on whose behalf it is obligatory, they agreed that it is obligatory on each person who is able to pay it on his own behalf, for it is a zakat on the person and not on the wealth. It is also obligatory on the person to pay it on behalf of his minor children if they do not own independent wealth, and also for slaves if they do not own any wealth. They differed over what is besides this.
The summary of Malik's opinion is that a person is obliged to pay zakat al-fitr on behalf of all persons whose maintenance is obligatory on him. Al-Shafi'I agreed with him on this, but they differed with reference to their dispute over whom a man is obliged to maintain if he is in difficult straits. Abu Hanifa opposed him with respect to a wife and said that she is to pay for herself. Abu Thawr opposed them in the case of a slave who owns wealth. He said that if he has wealth he is to pay for himself, and his master is not to pay on his behalf. This was also upheld by the Zahirites. The majority maintain that a man is not obliged to pay on behalf of his minor children if they have their own wealth sufficient for zakat al-fitr. This was the opinion of al-Shafi'i, Abu Hanifa, and Malik. Al-Hasan said that the liability is upon the father, and if he pays it out of the wealth of his son (child) he is to compensate it.
Affluence is not a condition for this kind of zakat, according to most of the jurists, and there is no nisab, but they only stipulated that this zakat be a surplus over his need for food for himself and for his family. Abu Hanifa and his disciples said that it is not obligatory on a person entitled to claim sadaqa, as it is not possible that a person should be liable for it as well as entitled to it. This is evident, Allah knows best.
The majority maintain that this zakat is not dependent on the prerequisite of being a mukallaf (that is, a person responsible for the performance of worship), as is the case with other forms of worship. The obligation, therefore, applies to minors and slaves (and to the insane person). (It is to be paid on their behalf by their guardian or maintainer.) Those who understood from this that the underlying cause of the hukm is wilaya said that the wali is under an obligation to pay the sadaqa (zakat al-fitr) for all those who are under his guardianship. Those who understood the cause to be maintenance said that it is the maintainer who is to pay the zakat al-fitr for all those whom he is obliged to maintain under the law. This disagreement arose because they agreed over the minor and the slave, and it is these two cases that point out that this zakat is not linked to the person of the mukallaf alone, but is owed on behalf of others if guardianship and the obligation to maintain exist. Malik, then, maintained that the underlying cause is the obligation to maintain, while Abu Hanifa held that the cause here is wilaya, and for that reason they differed over the wife. It is related as a marfu' tradition that: "Pay the zakat al-fitr on behalf of all those whose burden of maintenance has been placed upon you". It is, however, not well-known.
They disagreed over the case of slaves on a number of issues. The first, as we have mentioned, is the obligation of his zakat on his master if he (the slave) has wealth. This is based on the point of whether he can or cannot own something. The second case is about the slave who is a disbeliever, whether he (the master) should pay zakat on his behalf. Malik, al-Shafi'i, and Ahmad said that there is no obligation of zakat on the master for his disbelieving slave. The Kufis said that he is liable for zakat on his behalf. The reason for their disagreement stems from their dispute over the addition on the issue laid down in the tradition of Ibn 'Umar. This relates to his words "the Muslims", over which Nafi' has been opposed, as Ibn 'Umar being narrator of the tradition also held the opinion that zakat is to be paid on behalf of disbelieving slaves. There is another reason for the disagreement and that is whether the obligation of zakat on the master for his slave is due to the fact that the slave is a mukallaf or whether he is property. Those who maintained that it is due to his being a mukallaf stipulated that being a disbeliever is a condition, while those who said that it is due to his being property did not stipulate it. These latter jurists said that this is indicated by the consensus of the jurists that if the slave is freed and the master has not paid zakat al-fitr on his behalf, it is not obligatory for him to pay as in the case in expiation. The third issue is about the mukatab. Malik and Abu Thawr said that the master is to pay zakat al-fitr on his behalf. Al-Shafi'i, Abu Hanifa, and Ahmad said that he is not obliged to pay on his behalf. The reason for the disagreement emanates from the vacillation of the case of the mukatab between a freeman and slave. The fourth is the case of slaves acquired for trade. Malik, al-Shafi'i, and Ahmad held that the master is obliged to pay zakat al-fitr on their behalf, while Abu Hanifa and others besides him said that there is no sadaqa payable for slaves owned for purposes of trade. The reason for the disagreement arises from the conflict of analogy with the general implication (in the tradition). This is so as the general implication of the word slave (used in the preceding tradition) implies the obligation of zakat for slaves owned for trade as well as others. In Abu Hanifa's view this general implication is restricted by analogy, and that is due to the convergence of two kinds of zakat in a single type of wealth. They disagreed, likewise, in the case of slaves owned by slaves and the cases under this topic are many.
The categories (of wealth) from which it is obligatory
From what kind of wealth is it due? A group of jurists held that it is due either in wheat, or dates, or barley, or in aqit (cheese made from sour milk), and that this is a choice of the person on whom it is obligatory. Another group of jurists held that it is obligatory upon him in the staple food of the land, or in the food of the mukallaf if he does not possess the dominant staple food. This is what 'Abd al-Wahhab has related as the opinion of the School (Malik's).
The reason for their disagreement stems from their dispute over the meaning of the tradition of Abu Sa'id al-Khudri, who said, "We used to pay zakat al-fitr during the period of the Messenger of Allah (God' peace and blessings be upon him) as a sa' of food or a sa' of barley or a sa' of aqit or a sa' of dried dates". Those who understood a choice from this said that any of these things he pays in is sufficient. Those who understood from it that the variety in payment is not a basis of permissibility, but is the consideration of the food of the person paying or of the staple food of the land, upheld the second opinion.
How much is obligatory? The jurists agreed that the zakat al-fitr paid in the form of dried dates or barley is not to be less than one sa', because that has been established in the tradition of Ibn 'Umar. They disagreed about the quantity the person may pay in wheat. Malik and al-Shafi'i said that less than one sa' would not be sufficient, while Abu Hanifa and his disciples said that one-half sa' is sufficient.
The reason for their disagreement stems from the conflict of traditions. It is related in the tradition Abu Sa'id al-Khudri, who said, "We used to pay zakat al-fitr during the period of the Messenger of Allah (God's peace and blessings be upon him) as a sa' of food or a sa' of barley or a sa' of aqit or a sa' of dried dates or a sa' of raisins". The apparent meaning is that by food he meant wheat. Al-Zuhri has also related from Abu Sa'id from his father that the Messenger of Allah (God's peace and blessings be upon him) said, "For the sadaqa of fitr is one sa' of wheat shared by two persons or a sa' of barley or one of dates for each person". It is recorded by Abu Dawud. It is related from Ibn al-Musayyab that he said, "The sadaqa of fitr in the period of the Messenger of Allah (God's peace and blessings be upon him) was one-half sa' of wheat of one sa' of barley or one sa' of dried dates". Those who adopted these traditions said that the obligation is for one-half sa' of wheat, while those who adopted the apparent meaning of the tradition of Abu Sa'id made an analogy for wheat upon barley and held them to be similar for the obligation.
When is zakat al-fitr due?
When does zakat al-fitr become (immediately) due? [Otherwise, its payment may be voluntarily advanced any time during the month of Ramadan, which is good for the poor who may have to prepare food for consumption.] They agreed that it becomes obligatory at the end of Ramadan, because the tradition of Ibn 'Umar that "The Messenger of Allah (God's peace and blessings be upon him) declared zakat al-fitr as prescribed for the people at the end of Ramadan". They disagreed over the determination of a specific time. Malik, in a narration from him by Ibn al-Qasim, makes it obligatory with the breaking of the dawn on the day of fitr. Ashhab has related from him that he considers it obligatory at sunset on the last day of Ramadan. The first opinion was also held by Abu Hanifa and the second opinion by al-Shafi'i. The reason for their disagreement is whether it is a worship associated with the day of 'id or with the passing of the month of Ramadan [this happens at sunset on the last day of Ramadan], as the night of 'id is not part of Ramadan. The application of this dispute is to be seen in the case of a child born before morning on the day of 'id, but after sunset (of the last day of Ramadan). Is zakat al-fitr obligatory on behalf of this child? [It is not according to the first ruling, but it is according to the second opinion.]
Avenues of expenditure
To whom is it to be paid? They agreed that it is to be paid to the poor, because of the saying of the Prophet (God's peace and blessings be upon him), "Make them free from want on this day". They disagreed whether it is permissible for the poor of the Ahl al-Dhimma. The majority maintain that it is not permitted for them, while Abu Hanifa said that it is permissible.
The reason for their disagreement is whether the basis for its entitlement is poverty alone, or it is poverty as well as being a Muslim. Those who maintained that it is poverty as well as being Muslim did not permit it for the dhimmiyun, while those who maintained that it is poverty alone permitted it for them. One group, however, stipulated for the Ahl-Dhimma that they be monks.
The Muslim jurists agreed unanimously, however, that the zakat on wealth is not permitted for the Ahl al-Dhimma, because of the saying of the Prophet (God's peace and blessings be upon him): "It is a sadaqa acquired from their rich and bestowed on their poor".
- Ibn Rushd's Bidayat al-Mujtahid, (The Distinguished Jurist's Primer); Professor Imran Ahsan Khan Nyazee (translator); Professor Mohammad Abdul Rauf (reviewer)
posted by DiCrypTor | 11/01/2005 03:43:00 PM |
A Prayer of Shaykh Ahmad Ibn Idris
Unite him (the Prophet, may God bless and grant him peace) with me, just as Thou unites the spirit and the soul of the believer, inwardly and outwardly, awake and asleep; and make him, Lord, a solace for my soul in all life's moments in this world before the End, O God the Great.
- Enigmatic Saint, Ahmad Ibn Idris and the Idrisi Tradition – R.S. O'Fahey
posted by Abubak'r | 10/24/2005 12:13:00 PM |
Tariqa Muhammadiyya
The Meccan scholar, Abu 'l-Baqa' al-'Ajimi said: "This tariqa (tariqa Muhammadiyya) is founded on an inner submergence accompanied by a visible manifestation when you see the Prophet, may God bless and grant him peace, himself. This is the outcome when you try to follow him in your words and deeds, when you busy your tongue with saying the tasliya ["May God bless and grant him peace"] and repeating it at every moment in public and private until the glorification of the Prophet, namely the tasliya, overwhelms your heart and permeates your deepest self, so that you quiver when you hear him mentioned and the vision of him takes hold of your heart and you see his form before your inner eye. Then God will bestow upon you His clemency, outwardly and inwardly. Thereafter, you will see a vision of the Prophet in many of your dreams while asleep as a first step; secondly you will see him unexpectedly while dozing off. Finally, you will see him awake."
Hatim Al-Asamm asserted, "Do not be deceived by righteous places, for there is no place more righteous than Paradise, and consider what Adam [peace be upon him] met with in a righteous place! And do not be deceived by abundant acts of worship, for consider what Iblis came to after so much worship. And do not be deceived by large quantities of knowledge, for Balaam knew the Greatest Name of God, and consider what he met with! And do not be deceived by meeting the pious, for there is no person with a greater destiny than Mustafa [may God's blessing and peace be upon him], and meeting him did not benefit [some of] his relatives and enemies."
- Risalah Qushayriyyah, Imam Abu-l-Qasim al-Qushayri
posted by Rayyan | 9/26/2005 11:57:00 PM |
If God afflicted one with forgetfulness [of the true nature of] his egoself, of witnessing its baseness and insignificance; it is evidence of the beginning of God's chastising him from having turned away from Him. Then, on account of his deficient perception of his own frailty and forgetfulness of God's omnipotence, he becomes ever more insolent. For such a one there is no hope for well being, for there is no sign [in him] of well being and support. The signs of support are those that God - be He exalted - has taught us in His book, in his words dealing with the traits of those who have gained His pleasure saying : Surely God gave you support and aid at Badr and you were [among the] lowly [3:123]. Here God clearly made apparent the signs of his support (nusra) and turn of good fortune (dawla). Therefore one who does not seek wellbeing and support through lowliness and utter need will never attain them. To pursue God's favour through [attaining] power is to contend with God's Lordship; and anyone who contends with the Lord is brought low. Abu Yazid al-Bistami - foremost of the gnostics of his time, of exalted station and lofty rank, well known for his ascetic practices, detachment, and journeys - relating of himself, as I heard 'Ali ibn Ahmad ibn Ja'far say that Al-Hasan ibn 'Allawayah said, "When Abu Yazid was asked what he most desired from the world, he replied, "That I might see myself through the eye by which people see me."
The Stumblings of Those Aspiring (Zalal al-fuqara') Syaikh Abu Abd Al-Rahman Al-Sulami Al-Naysaburi
I was told this in a dream what which I had. I heard it from God Almighty without intermediary in the area which of full of blessing in which Moses spoke to God from a place of fresh pasture the size of a palm, using speech which cannot be quantified or likened to created words. The speech itself is understanding generated in the listener, whatever is understood of them, be a heaven of revelation, and earth of a spring and mountain of pacification. "When you move, let it be be the movement of the living and step by a movement which comes from celestial revelation of heaven." Then i was inspired to compose a poem:
You put in me that which You put
and You told me, "You have acted."
You know that my being
contains nothing other than what You put in it.
So in every action you see from me,
you are my God who acted.
The Mysteries of Bearing Witness to the Oneness of God and Prophethood of Muhammad
-Muhyidin Ibn 'Arabi
The First Trial: Women
In the case of the trial posed by women, the form of his return to God in his love of them is that he sees that the whole loves that which is a part of it and yearns for it. Thus he only loves himself because originally woman was created from man, from his short rib, and in relation to himself, he puts her in the position of the form on which God created the perfect man. This is the form of the Real. So the Real made her a place of manifestation for him. When something is a place of manifestation for someone, the looker only sees himself in that form. When he sees himself in this woman, his love for her is intense and he inclines to her because she is in his form. It is clear to you that his form is the form of the Real on which He brought him into existence. So he sees only the Real, but it is with the appetite of love and the pleasure of union in which there is true annihilation by sincere love. He meets her with his essence in a meeting of likes. That is why he is annihilated in her. So there is no part of him but that is in her. Love therefore flows throughout all his parts, and all of him is connected to her. That is why annihilation in his like is total annihilation, as opposed to his love for the other than his like. He is unified by his beloved so that he says:
I am the one I love,
and the one that I love is me.
The Mysteries of Bearing Witness to the Oneness of God and Prophethood of Muhammad -Muhyidin Ibn 'Arabi
In response to Brother's post
There will be many more evidences in Islam on the exquisiteness of expression and appreciation of the beauty of women. This is due to the fact that it inspires remembrance of Allah as the Creator, He who is Beautiful and Creates beauty. The photo depicts a woman wearing a veil, in total accordance to the Quran and Sunnah. The veil is a very real and proper representation of women in Islam, especially in these modern times where the beauty of women is represented immorally.
This picture will be perceived differently by different people according to their state of mind. Beauty will be awe inspiring of the Greatness of Allah to those whose minds will instantly relate it to the Creator and not the created. The beauty of the woman is secondary to the greater truth, which is, Allah is Perfect in His Beauty. To create something of such beauty will reflect that Allah, as the Creator, is infinitely more Beautiful than His creation. The only reason that may explain that a person might be disturbed by the depiction is because the person is assailed by problems of a sexual nature.
It is not the responsibility of Thoughts & Readings but in fact the responsibility of the person/s in question to find the cure to that ailment. In conclusion, this picture would not be a permanent graphic on this website. The look and feel of Thoughts & Readings will change constantly to help alleviate the boredom that some of the visitors to this site might experience. We thank everyone who were kind enough to give their sincere, honest opinions about this site to help us assure that is productive and beneficial.
Below are various things to ponder upon:
From 'Abdullaah Ibn Mas'ood (r.a.) who said that the Prophet (s.a.w.) said, "No one will enter Paradise who has an atom's weight of pride in his heart." A man said, "What if a man likes his clothes to look good and his shoes to look good?" He said, "Allah is beautiful and loves beauty. Pride means denying the truth and looking down on people."
Ibnu Qayyim - may Allah bless him- said, commenting upon this hadith: ''The phrase 'Allah is beautiful and loves beauty,' includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalisation, meaning that beauty in all things is what is meant here. In Sahih Muslim, it says: "Allah is good and only accepts that which is good." In Sunan Tirmidzi it says: "Allah loves to see the effects of His blessing on His slave.'' It was reported that Abul-Ahwas al-Jashami said: The Prophet (s.a.w.) saw me wearing old, tattered clothes, and asked me, "Do you have any wealth?" I said, "Yes." He said, "What kind of wealth?" I said, "All that Allah has given me of camels and sheep." He said, "Then show the generous blessings that He has given you." Allah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwa which makes their inner characters beautiful.
Rumi often speaks beautifully of the feminine, presenting woman as the most perfect example of God's creative power on earth. As he says in the Mathnawi, "Woman is a ray of God. She is not just the earthly beloved; she is creative, not created."
There was a great Sûfî Saint who was born in 1165 C.E. Besides Shi'a Muslims, numberless Sunni Ulemas called him "The Greatest Sheikh" (al-Shaykh al-Akbar).[18] His name was Muyiddin ibn al-'Arabî. He said, "To know woman is to know oneself," and "Whoso knoweth his self, knoweth his Lord." Ibn al-'Arabî wrote a collection of poems entitled The Tarjumân al-ashwâq. These are love poems that he composed after meeting the learned and beautiful Persian woman Nizam in Makkah. The poems are filled with images pointing to the Divine Feminine. His book Fusûs al-hikam, in the last chapter, relates that man's supreme witnessing of Allah is in the form of the woman during the act of sexual union. He writes, "The contemplation of Allah in woman is the highest form of contemplation possible: As the Divine Reality is inaccessible in respect of the Essence, and there is contemplation only in a substance, the contemplation of God in women is the most intense and the most perfect; and the union which is the most intense (in the sensible order, which serves as support for this contemplation) is the conjugal act." Allâh as the Beloved in Sûfî literature, the ma'shûq, is always depicted with female iconography.
posted by Rayyan | 9/13/2005 07:53:00 AM |
As for him who fears to stand before his Lord and restrains the ego its desires, the Garden is shelter.
(The Snatchers:40)
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked, undesirable things."
(Bukhari)
Whoever does good at night is rewarded during the day and whoever does good during the day is rewarded at night. Whoever is sincere in abandoning a desire is saved from catering to it. God is too noble to punish a heart that has abandoned a desire for His sake.
(Abu Sulayman ad-Darani)
Beware of your ego, and trust not its mischief;
The ego is worse than seventy devils.
(Arabic Poem)
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I seek God's forgiveness, and do not claim that my intention in producing this Blog is confined to good religious purposes; how may I do so when I am aware of the hidden desires, egotistic passions, and worldly wishes that I harbour? I do not claim innocence for myself; the ego is indeed an inciter to evil, save when my Lord shows mercy; my Lord is indeed Forgiving, Merciful. O God! I seek Your protection against my committing idolatry [shirk] knowingly, and Your forgiveness for that of which I am not aware! I ask God to make me and all other believers benefit from this Blog and to render my production of it purely for the sake of His Noble Countenance.
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Tennessee had an up a down season as evidenced by their 24-12 record. They were given an 11 seed with a favorable matchup vs. 6th seeded UMass, which received such a high seed for reasons only the selection committee will know. The Volunteers were dominant in their 2nd round game and that set up a matchup with a Mercer team that had just defeated Duke. Instead of allowing the game to stay close, Tennessee did what Duke should have done; they took advantage of their superior size and athleticism and pounded the ball inside in a variety of ways. This resulted in constant trips to the foul line where they rose to the challenge and converted 23-26 foul shots. Michigan matched up with Woodford in the 2nd round and had little trouble dispensing of them. In the third round they faced a Texas team that had upsets on their minds. As the physically bigger team it appeared as Michigan would have their work cut out for them. While they worked hard on the defensive end to neutralize the Texas big men they also forced them to guard them on the other end. This forced several matchups in which Texas couldn't get to the perimeter to defend the versatile Michigan wings. Michigan never looked back after its 43-30 halftime advantage. Texas tried to threaten a few times in the second half, however Michigan went on a 7-0 run that cemented their spot in the Sweet 16.
Michigan had many contributors led by Nik Stauskas and his 17 points to go along with 8 rebounds and 2 assists. He made 4 of the 14 three pointers that Michigan converted. He also did not turn the ball over and the tea overall had only 4 turnovers. Jordan Morgan had an outstanding game as he went for 15 points and 10 rebounds. Glenn Robinson III and Carls Levert each had 14 points and 5 rebounds. Stauskas's all around game included him either scoring or assisting on 48% of the his teams points.
Tennessee had many strong performances in the third round; none bigger than the 17 point, 18 rebound, 5 assist performance of Jarnell Stokes. To keep this in perspective, Mercer had only 19 rebounds amongst their entire team. Antonio Barton had 18 points and 4 rebounds. Josh Richardson was the leading scorer with 26 points overall. Jordan McRae rounds out the double digit scorers with 14 points.
This is not a favorable matchup for Michigan as the teams are comparable in style of play. Tennessee is the bigger team and will look to control the paint. Michigan will look to control the game from the perimeter and have been a strong outside shooting team all season long. It will be a matter of which team can get the game to flow in their direction. If the game slows down then it favors the Volunteers. If it goes up and down then the Wolverines will have the advantage.


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CBB - Visiting Institute Presentation: Leading Innovation for a Universal Public Healthcare System: The Case of FIOCRUZ in Brazil
Wednesday, October 2, 2019 — 10:45 AM EDT
In this talk, professors Nilson do Rosário Costa, Alessandro Jatobá, and Augusto Raupp will present the challenges faced toward innovation in healthcare in Brazil, from the perspective of one of the largest healthcare research institutions in the world, and the top innovative one in Brazil: the Oswaldo Cruz Foundation (FIOCRUZ). The mission that FIOCRUZ has been carrying for more than 120 years is to produce, disseminate, and share knowledge for the strengthening and consolidation of the Brazilian Unified Health System (SUS), fostering the promotion of health and quality of life, and standing for the comprehensive access to quality healthcare as a human right. FIOCRUZ runs more than a thousand research and development projects, producing science and technology for the control of diseases such as AIDS, malaria, Chagas' disease, tuberculosis, measles, rubella, schistosomiasis, meningitis and hepatitis, as well as other topics related to public health, including violence, climate change, and the history of science. Along with 18 graduate programs in diverse areas in healthcare, FIOCRUZ hosts the largest hub of public pharmaceutical laboratories in Brazil - the Drug Technology Institute (Farmanguinhos) – generating nearly 40% of the drug purchases of the Brazilian Ministry of Health. In addition, FIOCRUZ hosts Brazil's largest hub of public laboratories for vaccine production: the Immunobiological Technology Institute (Biomanguinhos), which outputs around 130 million doses a year. Biomanguinhos is also the world's largest manufacturer of the vaccine against Yellow Fever, and the only Latin American laboratory certified by the World Health Organization (WHO) for this purpose.
Nilson do Rosário Costa, Ph.D. conducts research on the evaluation of policies for public health, health systems, reforms and governance. He leads research projects on healthcare innovation policies and processes, technological development for healthcare, and healthcare industrial complexes. Dr. Costa has also served as an advisor for the United Nations Development Program (UNDP), the Pan-American Health Organization (PAHO), and the World Bank.
Alessandro Jatobá, Ph.D. runs research on Human Factors in Healthcare, focused on care coordination and computer supported health assistance. He has worked as a research advisor for the Brazilian Ministry of Health in projects related to primary and emergency care, healthcare management, and public health reforms. During his Ph.D. in Systems Design Engineering, Dr. Jatobá was a visiting scholar in the Advanced Interface Design Lab (AIDL) at the University of Waterloo.
Augusto Raupp has a Ph.D. degree from the Federal University of Rio de Janeiro in Public Policy, Strategy and Development. Recently, he has held the position of Undersecretary of State for Science, Technology and Innovation of Rio de Janeiro until December 2018. Previously, Dr. Raupp has served as President of the Carlos Chagas Filho Foundation for Research Support of the State of Rio de Janeiro between 2015 and 2017, as well as the Coordinator of Business Relations and as Innovation Manager at the Center for Technological Development in Health of FIOCRUZ.
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Coach DJ is originally from Sarasota, Florida where he played for the Riverview men's team. He comes to Long Island by way of Nashville where he played in multiple Nashville City leagues. DJ's family is originally from Holland, so of course, he is a big fan of Ornaje, the Netherlands National team.
DJ has been on several mission trips to Haiti where he had the opportunity to organize soccer games and play with the Haitian orphans while also helping to rebuild their communities. He is fluent in Dutch and enjoys working with children of all ages on developing and honing their soccer skills!
DJ is warm and energetic. He is a natural at teaching children's soccer and kids really love him as a Coach! Since joining Pro Soccer kids, Coach DJ has gotten married and became a DADDY! Congrats!


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Former Governor of the Reserve Bank of India (2013 - 2016); Katherine Dusak Miller Distinguished Service Professor of Finance, Chicago Booth at the University of Chicago
21st Century Council
Members & Advisors
The WorldPost Advisory Council
Raghuram Rajan is the Governor of the Reserve Bank of India. Previously, he was the Eric J. Gleacher Distinguished Service Professor of Finance at the University of Chicago's Booth School of Business.
Dr. Rajan is also currently an economic advisor to the Prime Minister of India. Prior to resuming teaching in 2007, Dr. Rajan was the Economic Counselor and Director of Research (in plain English, the Chief Economist) at the International Monetary Fund (from 2003). Since then, he has chaired the Indian government's Committee on Financial Sector Reforms, which submitted its report in September 2008.
Dr. Rajan's research interests are in banking, corporate finance, and economic development, especially the role finance plays in it. His papers have been published in all the top economics and finance journals, and he has served on the editorial boards of the American Economic Review and the Journal of Finance. His recent book, Fault Lines: How Hidden Cracks Still Threaten the World Economy, won the Financial Times Business Book of the Year award in 2010. He also has an earlier book co-authored with Luigi Zingales entitled Saving Capitalism from the Capitalists
Dr. Rajan is a senior advisor to BDT Capital, Booz and Co, and is on the international advisory board of Bank Itau-Unibanco. He is a director of the Chicago Council on Global Affairs and on the Comptroller General of the United State's Advisory Council as well as an advisory council to the FDIC. Dr. Rajan is President of the American Finance Association and a member of the American Academy of Arts and Sciences. In January 2003, the American Finance Association awarded Dr. Rajan the inaugural Fischer Black Prize, given every two years to the financial economist under age 40 who has made the most significant contribution to the theory and practice of finance.
What Worries Me About the U.S. Economy
Oct 11, 2018 Raghuram Rajan
Worldpost : Opinion
October 11, 2018 Raghuram Rajan


We moms love homemade gifts from our children.
I know I do. My home is riddled with kid-made arts & crafts, and I only hope to add to my collection this Mother's Day. Here are 20 beautiful kid-made gifts that moms are sure to love!
If you enjoyed this post please pin it and share it with friends.


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« Islam og den rationelle fornuft
On Medieval Cavalry »
The History of Knighthood
The Rise of Knights
By the time of Charlemagne, mounted warriors had become the elite military units of the Franks and this innovation spread across Europe. Fighting from a horse was most glorious because the mounted man rode into battle, moved quickly, and trampled down lower-class enemies on foot. When cavalry faced cavalry, the charge at speed and resulting violent contact was exhilarating. Fighting while mounted was most prestigious because of the high cost of horses, weapons, and armor. Only wealthy individuals, or the retainers of the wealthy, could fight mounted.
Kings of the late Dark Ages had little money with which to pay for large contingents of expensive cavalry. Warriors were made vassals and given fiefs of land. They were expected to use their profits from the land to pay for horses and equipment. In most cases, vassals also supported groups of professional soldiers. At a time when central authority was weak and communications poor, the vassal, aided by his retainers, was responsible for law and order within the fief. In return for his fief, the vassal agreed to provide military service to his lord. In this way, high lords and kings were able to raise armies when desired. The elites of these armies were the mounted vassals.
As the Middle Ages progressed, the elite mounted warriors of western Europe became known as knights. A code of behavior evolved, called chivalry, which detailed how they should conduct themselves. They were obsessed with honor, both at war and at peace, although mainly when dealing with their peers, not the commoners and peasants who constituted the bulk of the population. Knights became the ruling class, controlling the land from which all wealth derived. The aristocrats were noble originally because of their status and prestige as the supreme warriors in a violent world. Later their status and prestige were based mainly on heredity, and the importance of being a warrior declined.
When first used, the term "chivalry" meant horsemanship. The warrior elite of the Middle Ages distinguished themselves from the peasants and clergy and each other by their skill as horsemen and warriors. Fast and strong horses, beautiful and efficient weapons, and well-made armor were the status symbols of the day.
By the twelfth century, chivalry had come to mean an entire way of life. The basic rules of the chivalric code were the following:
* Protect women and the weak.
* Champion justice against injustice and evil.
* Love the homeland.
* Defend the Church, even at the risk of death.
In practice, knights and aristocrats ignored the code of chivalry when it suited them. Feuds between nobles and fights over land took precedent over any code. The Germanic tribal custom that called for a chieftain's property to be split among his sons, rather than pass to the eldest, often triggered wars among brothers for the spoils. An example of this was the conflict between Charlemagne's grandsons. The Middle Ages were plagued with such civil wars in which the big losers were usually the peasants.
In the late Middle Ages, kings created orders of chivalry, which were exclusive organizations of high-ranking knights that swore allegiance to their king and each other. Becoming a member of chivalric order was extremely prestigious, marking a man as one of the most important of the realm. In 1347 during the Hundred Years War, Edward III of England founded the Order of the Garter, still in existence today. This order consisted of the 25 highest-ranking knights of England and was founded to ensure their loyalty to the king and dedication to victory in the war.
The Order of the Golden Fleece was established by Philip the Good of Burgundy in 1430 and became the richest and most powerful order in Europe. Louis XI of France established the Order of St. Michael to control his most important nobles. The Orders of Calatrava, Santiago, and Alcantara were founded to drive the Moors out of Spain. They were united under Ferdinand of Aragon, whose marriage to Isabella of Castile set the foundation for a single Spanish kingdom. He eventually became master of the three orders, although they remained separate.
Becoming a Knight
At the age of 7 or 8, boys of the noble class were sent to live with a great lord as a page. Pages learned basic social skills from the women of the lord's household and began basic training in the use of weapons and horsemanship. Around the age of 14 the youth became a squire, a knight in training. Squires were assigned to a knight who continued the youth's education. The squire was a general companion and servant to the knight. The duties of the squire included polishing armor and weapons (prone to rust), helping his knight dress and undress, looking after his belongings, and even sleeping across his doorway as a guard.
At tournaments and in battle, the squire assisted his knight as needed. He brought up replacement weapons and horses, treated wounds, brought a wounded knight out of danger, or made sure of a decent burial if needed. In many cases the squire went into battle with his knight and fought at his side. A knight avoided fighting a squire on the other side, if possible, seeking instead a knight of rank similar to or higher than his own. Squires, on the other hand, sought to engage enemy knights, seeking to gain glory by killing or capturing an enemy knight of high rank.
In addition to martial training, squires built up their strength through games, learned to at least read, if not write, and studied music, dancing, and singing.
By the age of 21, a squire was eligible to become a knight. Suitable candidates were "knighted" by a lord or other knight of high standing. The ceremony for becoming a knight was simple at first, usually being "dubbed" on the shoulder with a sword and then buckling on a sword belt. The ceremony grew more elaborate and the Church added to the rite. Candidates bathed, cut their hair close, and stayed up all night in a vigil of prayer. In the morning the candidate received the sword and spurs of a knight.
Knighthood was usually attainable only for those who possessed the land or income necessary to meet the responsibilities of the rank. Important lords and bishops could support a sizable contingent of knights, however, and many found employment in these circumstances. Squires who fought particularly well might also gain the recognition of a great lord during battle and be knighted on the field.
Mock battles between knights, called tournaments, began in the tenth century and were immediately condemned by the second Council of Letrán, under Pope Innocentius II, and the kings of Europe who objected to the injuries and deaths of knights in what they considered frivolous activity. Tournaments flourished, however, and became an integral part of a knight's life.
Tournaments began as simple contests between individual knights but grew more elaborate through the centuries. They became important social events that would attract patrons and contestants from great distances. Special lists (tournament grounds) were erected with stands for spectators and pavilions for combatants. Knights continued to compete as individuals but also in teams. They dueled against each other using a variety of weapons and held mock mêlée battles with many knights on a side. Jousts, or tilts, involving two charging knights fighting with lances, became the premier event. Knights competed like modern-day athletes for prizes, prestige, and the eyes of the ladies who filled the stands.
So many men were being killed in tournaments by the thirteenth century, that leaders, including the pope, became alarmed. Sixty knights died in a 1240 tournament held in Cologne, for example. The pope wanted as many knights as possible to fight on the Crusades in the Holy Land, rather than be killed in tournaments. Weapons were blunted and rules attempted to reduce the incidence of injury, but serious and fatal injuries occurred. Henry II of France was mortally wounded, for example, in a joust at a tournament held to celebrate his daughter's wedding.
Challenges were usually issued for a friendly contest, but grudges between two enemies might be settled in a fight to the death. Tournament losers were captured and paid a ransom to the victors in horses, weapons, and armor to obtain their release. Heralds kept track of tournament records, like modern baseball box scores. A low-ranking knight could amass wealth through prizes and attract a wealthy wife.
During the Crusades military orders of knights were created to support the Christian goals of the movement. They became the fiercest of the Crusaders and the most hated enemies of the Arabs. These orders carried on after the Crusades in Palestine ended in failure.
The first of these orders were the Knights of the Temple, or the Templars, founded in 1108 to protect the Holy Sepulcher in Jerusalem. The Templars wore a white surcoat supplanted with a red cross and took the same vows as a Benedictine monk-poverty, chastity, and obedience. The Templars were among the bravest defenders of the Holy Land. They were the last Crusaders to leave the Holy Land. In the following years they grew wealthy from donations and by lending money at interest, attracting the envy and distrust of kings. In 1307 King Philip IV of France accused them of many crimes, including heresy, arrested them, and confiscated their lands. Other European leaders followed his lead and the Templars were destroyed.
The Knights of St. John of Jerusalem, or the Hospitallers, were set up originally to tend to sick and poor pilgrims visiting the Holy Sepulcher. They converted shortly into a military order. They wore a red surcoat with a white cross and also took the vows of St. Benedict. The Hospitallers set a high standard and did not allow their order to become rich and indolent. When forced out of the Holy Land following the surrender of their great castle, the Krak des Chevaliers, they retreated to the island of Rhodes, which they defended for many years. Driven from Rhodes by the Turks they took up residence on Malta.
The third great military order was the Teutonic Knights, founded in 1190 to protect German pilgrims traveling to the Holy Land. Before the end of the Crusades they had turned their efforts toward converting the heathens in Prussia and in the Baltic States.
To distinguish knights on the battlefield, a system of badges called heraldry was developed. A special badge was designed for each nobleman to be shown on his shield, surcoat, flags, and seal. A surcoat decorated with a knight's badge became known as a coat-of-arms and this term came to describe the badges themselves. An independent organization known as the College of Heralds designed the individual badges and ensured that each was unique. Badges were recorded by the heralds in special books under their care.
Coats-of-arms were handed down from one generation to the next and would be modified by marriage. Certain designs were reserved for royalty in different countries. By the late Middle Ages towns, guilds, and even prominent nonnoble townsmen were granted coats-of-arms.
On the battlefield, combatants used coats-of-arms to distinguish friend and foe and to choose a worthy opponent in a mêlée. Heralds made lists of knights about to fight based on their badges. Heralds were also considered neutrals and would act as intermediaries between two armies. In this manner they might pass messages between the defenders of a castle or town and its besiegers. After a battle, heralds identified the dead by their coats-of-arms.
This entry was posted on Saturday, April 2nd, 2011 at 1:56 am	and is filed under Historie, Politik. You can follow any responses to this entry through the RSS 2.0 feed. Both comments and pings are currently closed.


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Ervas Tenras is een plaats (freguesia) in de Portugese gemeente Pinhel en telt 157 inwoners (2001).

Plaats in Portugal

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ECONOMYNEXT – A sharp slowdown in spending on imports, especially cars, helped narrow Sri Lanka's trade deficit in November 2018 from a year ago with exports growing by 4.1 per cent to 980 million US dollars, the central bank said.
Spending on imports contracted by 9.1 per cent in November 2018 to 1.77 billion dollars, a statement said.
However, on a cumulative basis, the deficit in the trade account expanded during the first eleven months of 2018 to 9.64 billion dollars from 8.6 billion dollars in the same 2017 period.
Earnings from merchandise exports increased moderately by 4.1per cent (year-on-year) to 980 million dollars in November 2018.
"The growth in exports was driven by industrial exports while agricultural exports continued to decline," the statement said.
In addition, garment exports to non-traditional markets such as India, Canada and Australia as well as the EU market increased along with textile and other made up textile articles.
Earnings from agricultural exports fell during the month due to poor performance in almost all sub categories except the categories of unmanufactured tobacco and vegetables.
The central bank said the growth in exports was driven mainly by the increased volume, rather than the price, compared to the volume and unit value indices in November 2017.
Expenditure on merchandise imports declined by 9.1 per cent (year-on-year) for the first time since June 2017 to 1,765million dollars in November 2018.
Expenditure on personal vehicle imports showed a significant decline of 34.8 per cent in November 2018 from the previous month, reflecting the impact of policy measures put in place to curtail personal vehicle imports.


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  Paulinet est
       un village
       localisé dans le département de Tarn en Midi-Pyrénées. Elle comptait 553 habitants en 2008.

À Paulinet, la valorisation moyenne à la vente d'un appartement s'évalue à zero € du m² en vente. la valorisation moyenne d'une maison à l'achat se situe à 1 463 € du m². À la location le prix moyen se situe à 0 € du m² mensuel.

Si vous pensez demenager à Paulinet, vous pourrez aisément trouver une maison à acheter.

À proximité de Paulinet sont situées les villes de
Le Fraysse à 5 km, 391 habitants,
Saint-Pierre-de-Trivisy située à 9 km, 613 habitants,
Alban située à 4 km, 940 habitants,
Saint-André localisée à 9 km, 102 habitants,
Massals localisée à 7 km, 134 habitants,
Rayssac située à 3 km, 268 habitants,
 entre autres. De plus, Paulinet est située à seulement 24 km de Albi.

Le nombre de logements, à Paulinet, se décomposait en 2011 en sept appartements et 381 maisons soit
 un marché relativement équilibré.

La commune compte quelques  équipements, elle dispose, entre autres, de un centre d'équitation, un terrain de sport et une boucle de randonnée.

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Home › The Further Adventures of Sherlock Holmes: Part 1 - 1881-1891 (Complete Jim French Imagination Theatre Scripts) - Hardcover
The Further Adventures of Sherlock Holmes: Part 1 - 1881-1891 (Complete Jim French Imagination Theatre Scripts) - Hardcover
Also available from:
The Strand Magazine (special offer)
Amazon USA Barnes and Noble
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Radio legend Jim French was already well known for producing excellent radio dramas, as well as creating Imagination Theatre and its "Movies for your mind" when, in March 1998, the first episode of The Further Adventures of Sherlock Holmes was broadcast, with adventures steeped in the finest of old-time radio tradition while presenting the true Canonical Sherlock Holmes and Dr. Watson. In the following years, Jim French wrote an astonishing 50 original Holmes episodes for the series – and now these are collected together in three companion volumes.
In 2017, MX Publishing released Imagination Theatre's Sherlock Holmes, a volume featuring scripts from the show that were contributed by Mr. French, as well as each of the other fifteen writers who had written the 130-plus Holmes episodes for the show. All author royalties were donated to the preservation of Undershaw, one of the former homes of Sir Arthur Conan Doyle. Sadly, Mr. French passed away in early 2018, soon after the book's publication, but his legacy lives on.
Now, in honor of both Jim French and his Sherlockian legacy, we present The Further Adventures of Sherlock Holmes: The Complete Jim French Imagination Theatre Scripts, a three-volume set containing all fifty of Mr. French's Holmes scripts.
Hopefully you were lucky enough to hear these adventures when they were broadcast by Imagination Theatre. Now they are offered in text form as well. These scripts are some of the finest Holmesian storytelling to be found, with stories about the Canonical Sherlock Holmes, the man described by Watson as "the best and wisest . . . whom I have ever known."
Fifty Original Sherlock Holmes Scripts by Jim French with forewords by Lawrence Albert (Imagination Theatre's "Dr. Watson") John Patrick Lowrie (Imagination Theatre's "Sherlock Holmes") and David Marcum
All royalties from this collection are being donated by thewriters for the benefit of the preservation of Undershaw, one of the former homes of Sir Arthur Conan Doyle.
Hardcover Edition (this is book one of three making up the full scripts)
Author: Edited by David Marcum
ISBN: 9781787054905 Pages: 440 Publication Date: 21st Nov 2019
The Merchant of Menace: A Sherlock Holmes Adventure, Pape...
The Merchant of Menace: A Sherlock Holmes Adventure, Hard...
Sherlock Holmes – The Baker Street Legacy
Sherlockian Musings: Thoughts on the Sherlock Holmes Stories
Dead Ringers - Sherlock Holmes Stories


However absurd, even moronic, the following proposition may sound to you, please take it seriously, and please invite it into your heart as a genuine subject of meditation, for, however inadequately it may be expressed, it contains within it the Very Secret of the Universe and therefore of your True Self, and thus, it can quite literally liberate you from the apparent restrictions of form, time, and space, and therefore from all desire, suffering, and fear – and, of course, from death: The only constraint by which an infinite or unlimited being is constrained, limited, or bound, is that it cannot see itself in a mirror.
The only constraint by which an infinite or unlimited being – in other words, God – is constrained or limited, is that it cannot see itself in a mirror.
Thus, being infinite and eternal, there is nothing God cannot do, except observe His reflection in a mirror.
When you and I stand in front of a mirror, and gaze into it, we experience no difficulty whatsoever distinguishing our reflection in the glass from the reflection of the wall behind us, or of the chair next to us, or the potted plant behind us. Try it. Notice that the mirror, being a mirror, spontaneously reflects not only ourselves, but whatever happens to be around us. And notice too that despite the potential for confusion, we immediately recognize which is which – which part of the reflection is us, and which is the potted plant. Neither are we in any doubt about which us is the 'real' us: the one outside the glass, or the one inside. Instantly and instinctively, we know; we do not even have to think about it.
But to an infinite being, to God, this simple experience you and I take thoroughly for granted time after time, day after day, first and last thing every morning and evening as we brush, and who knows how often in between, even every time we walk past a plate glass window downtown or in a mall, is an impossible and unthinkable task. However powerful it may be in its omnipotence, an infinite being is powerless to see itself in a mirror. And here's why: By definition, an infinite being encompasses, or includes, or is, everything that there is, and therefore there exists – there can exist – no thing, no where, and no when, which it is not. Whatever is, it is. That is what being infinite means: Having no limits of any kind. No beginning and no end, no fixed center and no circumference. No boundaries of any kind, neither in time nor in space, or in any other dimension; no specific form, either physical or conceptual, no name, no shape, no home -- even, in that sublime image of the New Testament, "Nowhere to lay his head." Come to that, no head.
There is nothing metaphysical, spiritual, supernatural, occult, or spooky about this concept; it is logic, pure and simple. Infinite means having no limits, and having no limits means beginning and ending nowhere, encompassing everything everywhere always. Therefore, from the point of view of an infinite being, nothing exists but it; it is totally, absolutely, and unconditionally everything and all that there is. To an infinite being, there are no others, not even the concept 'others'. No 'me', no 'you', no 'we' no 'they' no 'this', no 'that', no 'these', no 'those'. There is only 'I'. In all the Universe, there is only one identity, and it is 'I'. And, mind you, this is not about polytheism or anthropomorphism or anything of that kind. Those are all fine concepts, and they serve well in their place; but not here. Rather, here, it is that, no matter how many things may seem to you and to me to exist, from the point of view of an infinite being, there exists only one thing, in only one place, at only one time, and all of that is and always is wholly itself, I.
So, as perceived by an infinite being, the answer to every question is the same. Thus, "Who are you?" I AM. "Who is he?" I AM. "Who is she?" I AM. "Who are they?" I AM. "Who am I?" I AM. "What is that?" I AM. "Where is here?" I AM. "What time is it?" I AM. "What is death?" I AM. "What is life?" I AM. "Who is alive?" I AM. "What is the purpose of life?" I AM. "What is going on here?" I AM.
Now suppose that such an infinite being, with no sense whatsoever of a separative self, were to decide it wanted to know itself, to consider its nature, to see itself in a mirror, how would it proceed? Obviously, as we observed above, in order to make proper use of a mirror, a viewer must be able to distinguish himself or herself from everything else reflected in the glass, not to mention from the glass itself, and the room in which it is located, and the time and the space in which the reflection is occurring. But how can you stand beside a thing when your sense of who you are includes the thing? How can you see yourself in a mirror when you perceive yourself to be the mirror? To get something of the sense of this, consider the eyeball. Here is an organ capable of seeing very nearly everything there is, except for one thing: itself. You can see my eyeball, and I can see your eyeball, but neither of us can see our own eyeball. Now, suppose, in an admittedly absurd image, that all of the universe existed, not around and about you as it seems to do now, but rather immediately behind your eyeball. No matter what turns or contortions you might attempt, the universe would follow suit, and remain immediately behind your eyeball, out of sight. Consider that predicament. You might know that there existed a universe, diverse and extraordinary; in some ways you might even experience its existence; but you could not see it.
This is God's Dilemma This is the conundrum that besets God every day. And, being in effect a riddle, it has a riddle's solution, something that resolves the dilemma, but that has no real meaning of its own.
The solution God devised is the apparent reality you and I each call 'my life'. That's right, the entirety of human experience, individually and collectively, is nothing more than a gimmick solution to the identity crisis inherent in being infinite. God had a problem, a dilemma we have articulated here as 'How does God see Himself in a mirror?' and we are the answer. We are how God sees Himself in a mirror. An infinite being can see itself in a mirror only by pretending to forget it is infinite, and that, in a word, perfectly describes you and me. Fortunately, as outrageous and heretical as this proposition may sound, there are documents to prove it.
Every spiritual tradition, every cosmology and mythology from every culture, offers its own explanation of how God resolved this puzzle, and each is equally beautiful, equally inspiring, and generally speaking, equally misunderstood. In the Judaeo-Christian context, it appears early in the very first book of the Bible, in Genesis, in a passage that has come to be known as The Fall. The orthodox interpretation of The Fall, as it has been taught to countless millions for endless centuries, completely misses the point of the story, and accordingly makes no sense at all.
Thus, the traditional telling of the events in Genesis is that, shortly after God created Adam and Eve, when they could not have been more than a few hours old, He placed them alone, unattended and totally defenseless, in a garden inhabited by a mean-spirited, venomous snake and a poisonous apple tree, both of which He created and both of which He put in the garden; and the full extent of His divine guidance and parental advice was, "Don't eat the apples, and don't get bitten." And then, when the predictable inevitably happened, and they got bitten by the snake, and they took a bite out of an apple, what did He do? Did He apologize to them for having abandoned them, for having failed so miserably as a caretaker, for having forgotten about the irrepressible urge in children to put into their mouths anything and everything they can get their hands on? Did He promise to make amends, to look after them better in the future? Did He at least hug them, and hold them to Himself, allay their fright and assuage their confusion? No, He did not. On the contrary, He scolded them. He blamed them, and what's worse, He punished them. According to this extraordinary interpretation of the beginning, the unavoidable outcome of God's inexcusable behavior was the children's fault, our fault, your fault and my fault, and we must pay for it, and feel guilty about it the rest of our days. And all of this took place in Paradise, where parents are perfect, everything is protected, and bliss is epidemic. Nice Sunday school story.
Happily, that is not the way it was. The garden was not poisoned. The snake was not a scoundrel. The apple tree was not forbidden. Adam and Eve did not disobey God, and God is not angry at us. What's more, God is not a failure as a Father. Not then, not now, not ever.
Here's what actually happened: Determined to resolve the problem we have identified here, God did in fact create a garden, and in that garden, He did place a tree, a tree He developed for this specific purpose, whose special fruit He fully intended to eat. This was, just as we have been taught, the tree of knowledge – the knowledge of a self separate and distinct from other selves. We might call it a perception-limiting tree, for the fruit of this tree contains a "substance" which disables the sense of being infinite. As we have seen, before eating of the fruit of this tree, God is totally incapable of perceiving differences anywhere, or of distinguishing between or among anything, and therefore of knowing Himself as a self or any other distinct thing.
Precisely as intended, God's tree of knowledge chops the infinite up into bits and pieces, so that now, finally, as Adam and as Eve, as you and as me, God can stand in front of Himself as a mirror, and observe, and not be confused by Himself as a potted plant. The scheme works. The fruit of the tree of knowledge creates the ego which says, "I am me, and you are you," thereby establishing a sense of being some thing, and, at the same time, of not being other things. And so, suddenly, there are others – other people, other species, other places, other times. It is a remarkably effective drug, we might say, and why not, considering the Pharmacist Who created it.
But there's more: Limiting His sense of awareness so that He could know Himself as a separate, distinct self, is only the first half of God's plan. For the undertaking to be successful, God has to be able to transfer the sense of self- awareness gained in the state we call our lives, to His Natural Condition. After all, the idea of this exercise is not simply to become self-aware in an apparently limited environment, but rather to export or impart that sense of self-awareness to the infinite environment. Thus, this process is about creating God's Sense of Self-Consciousness, the self-consciousness of an infinite being. Remember, this dance was choreographed because God the Infinite One seeks to Know Himself as the Infinite One. That was the focus at the outset, and it remains the focus. So, God creates the apple, and takes a bite from it. Instantly, as planned, He perceives Himself as us. Now, comes our part.


F-16 fighter jet crashes at base outside Vegas Marines from the 3rd Marine Aircraft Wing who lost their lives in yesterday's Southern California helicopter crash ". According to his LinkedIn page, he had been an F-16 pilot and instructor with the Air Force for four years.
Apple exploring curved screens and 'touchless' gestures for future iPhones At this stage in the technology's development, few companies have yet produced commercial devices with microLED displays. Samsung is already working on a foldable smartphone, while Huawei is seeing increased success in Asia.
Microsoft Corporation (NASDAQ:MSFT) It improved, as 45 investors sold MET shares while 330 reduced holdings. 83 funds opened positions while 176 raised stakes. Post had 31 analyst reports since August 10, 2015 according to SRatingsIntel. (NYSE:BRO) rating on Thursday, December 21.
Woman posing as immigration attorney facing new charges | Daughter wanted by police A police officer observed Jewett in a vehicle near the complaint's vehicle outside the police station. Aleman's lawyer said his client suffers from memory decline and dementia.
"[The Spurs] played 10 times harder than we did", Houston coach Mike D'Antoni said.
In Denver, Nikola Jokic had 35 points and 13 rebounds, Jamal Murray scored 18 of his 27 points after the third quarter and the Nuggets rallied from eight down in the final minute of regulation to win in overtime.
In Oakland, Kevin Durant had 29 points, 11 rebounds and eight assists, and Golden State overcame a sloppy start to hand Phoenix its franchise-record 15th consecutive loss.
With that triple the @HoustonRockets set a new National Basketball Association single season record for 3-pointers made!
Health is obviously critical to the Rockets' title chances, but there's little reason for D'Antoni to be overly concerned about his players' workload with five games left in the regular season.
Harden said the Rockets "coasted these last few games", while Ariza added Houston "definitely [doesn't] want to go into the playoffs playing the way that we've been playing these past few games".
Their own, from a year ago.
Rockets: Houston's previous low point total came in a 103-89 loss to Memphis on October 28. He has committed just one turnover against those 21 assists and has more blocks (two) than turnovers. So, who's record did they break? Now, they're largely considered the best team in the National Basketball Association this season.
Head to head, the road team is 9-4 ATS in the last 13 meetings, the Suns are 2-5 ATS in the last seven meetings overall and 19-7 ATS in the last 26 meetings in Houston.
Houston have covered in nine of their last 12 games against Western Conference foes but are 3-8 versus the number in their last 11 against Pacific Division teams and 3-8 in their last 11 home games against teams with a sub-.400 road winning percentage.
BC-BKN-Rockets-Spurs, 496Aldridge, Gay help Spurs hold down Rockets 100-83AP Photo TXDA102, TXDA114, TXDA112, TXDA113Eds: APNewsNow.
"If young people have options and they can choose, 'Do I want to be a professional athlete and play this game for money, or do I want to play this game as part of a higher educational experience, gain all the advantages and benefits that come with being a college student and take advantage of everything that's there for me, and then maybe play professionally afterwards or maybe not, ' then they need to make that decision", Emmert said.
The Rockets (62-14) have clinched home-court advantage throughout the playoffs. Tip-off time is 8 pm EDT.


A delicious and hearty soup with the same ingredients as the classic French Beef Bourguignon.
1. Cook bacon over medium low heat until golden brown and crisp, but not hard. Do not overcook. Remove bacon with a slotted spoon and set aside. Remove half of the bacon drippings and set aside.
2. Combine flour, salt and pepper in a large bowl and stir to combine. Add beef and toss with your hands to coat.
3. In a large Dutch oven or heavy duty pot, heat bacon fat over medium high heat until hot, but not smoking. Add ½ of the beef and spread out to cover the bottom of the pan. Cook, undisturbed until the beef is golden brown on the underside, about 5-7 minutes. With a large metal spatula, flip beef to uncooked side and cook until second side is golden brown. Remove with a slotted spoon to a clean plate. Add the rest of the bacon fat to pot. Heat until hot, add remaining beef and repeat cooking process as directed above.
4. Once second batch of beef is browned, return first half of beef to pan. Add onion and garlic and cook for 2-3 minutes. Add tomato paste and 1 of cup wine. Bring to a boil then lower heat to maintain a low simmer. Continue cooking, stirring occasionally to loosen brown bits from bottom of pan. (I like to use a thin bladed metal spatula for this.) Simmer until most of the wine is absorbed, about 20 minutes then add the remainder of the wine and simmer until almost completely absorbed .


John Dewey emphasized practical ideas in both his philosophical and educational theories, always striving to show how abstract concepts could work in everyday life. He emphasized hands-on learning, and opposed authoritarian methods in teaching. His ideas prompted a drastic change in United States education beginning in the 20th century.
Considered to be the leading progressive educator of this century, John Dewey wrote on the great issues in education. In Education and Experience, written late in his career, he tries to find a synthesis of the principles of traditional education and those of progressive education. Two essential components for him are the experience of the learner and critical inquiry. Dewey wrote, "any theory and set of practices is dogmatic which is not based upon critical examination of its own underlying principles."
John Dewey's significance for informal educators lies in a number of areas. First, his belief that education must engage with and enlarge experience has continued to be a significant component in informal education practice. Second, and linked to this, Dewey's exploration of thinking and reflection - and the associated role of educators - has continued to be an inspiration. He criticized educational methods that simply amused and entertained students or were overly vocational. Many educators consider Dewey the modern day originator of the concept of reflection, although he drew on the ideas of earlier educators, such as Aristotle, Plato, and Confucius. He thought of reflection as a form of problem solving that chained several ideas together by linking each idea with its predecessor in order to resolve an issue.
He also advocated education that would fulfill and enrich the current lives of students as well as prepare them for the future. Dewey's theory of education became known as functionalism in that it encouraged mental testing and stressed studies of adaptive behavior.


It's probably the worst time to talk about exams now that everyone has washed away all the exams blues with Christmas celebrations and the ushering of the New Year. However, ironically, it is probably the last memories we had in Edinburgh before we went our separate ways abruptly. The exams were truly a stressful period but on hindsight, it wasn't all about the mugging….
We had great entertainment from each other. Our whatsapp group grew slightly quieter over this period but when there was any post, it's basically just bonkers….
Andrei started providing random trivia like how Lund is warmer than Edinburgh today (on 8th December). Or posed questions like "I wonder what nationality is Babrauskas; Greek or Lithuanian?". This is what happens when one spends too much time researching for society essay and dynamics assignment. Well, he is probably American but this Babrauskas is Lithuanian….
He worked as the pilot ignition source, and his lectures are the radiant heat fluxes that ignited out inner soul for knowledge; the University itself worked as the cone calorimeter; Grunde as the sample holder, holding us from the very first day; Fire Safety Engineering, Engineering Project Management and Fire Safety Engineering and Society as the air entrainment.
Probably the peculiarity of our de-stressing methods are reinforced by the University itself. After class one day, we found a space cordoned off for an Alpaca Meet-and-Greet. Yup… furry cute little alpacas in King's Building. It was organised by Edinburgh University Student Association as part of Mental Health and Well-being Week to encourage students to make time for fun activities like animal interactions to switch off from studying. Novel method indeed….
Before our Fire Safety Engineering exams, we got care packs from Edinburgh Nightline which consists of a piece of chocolate (which is always welcomed!), a pen (useful…), bubble blower (?) and bubble wrap (???). As intriguing as the last two items sound, we started blowing bubbles in the library cafe and bursting the bubble wrap immediately. It is strangely truly de-stressing!
Our Edinburgh Nightline care pack items!!
So were we burnt out? Probably yes but although it was hard to laugh about these or truly appreciate what we had in the midst of the exams, I do realise now that examinations are more than just a test of our knowledge. As we struggled through together, we learnt to rely on each other not only for technical help but emotional support. It was not only a test of friendships but also reveal the supportive nature that the University provides. Our professors are always willing to help and answer our queries, making time in their busy schedules to make sure we are ready. The University provided us with excellent studying facilities and support systems to create a conducive environment.
And on the 22nd of December 2017 (oh gosh, I'm sorry. I just realised how delayed this post is), we made it!!!
When all is done, Grunde invited us for a post-exam party!!


text:
Njesuthi or Injesuthi Dome is one of the highest mountains in the Drakensberg mountain range at . It is located on the border between Lesotho and the South African province KwaZulu-Natal. Also, less than 1.5 km away on the border is the taller Mafadi peak at .

See also
 List of mountains in South Africa

External links
 South Africa Tours and Travel: Geography of South Africa
 Oxford Business Group: South Africa: Country Profile - Geography, History, Government and Politics

Drakensberg
Mountains of Lesotho
International mountains of Africa
Lesotho–South Africa border
Mountains of KwaZulu-Natal


text:
Cleator Arizona
click photo to enlarge Cleator Arizona is a Ghost Town at the base of the Bradshaw mountains about equidistant between Phoenix and Prescott. From Highway 17 you take dirt roads about 8 miles to the Ghost Town of Bumble Bee, then another 8 miles or so to Cleator. We had intended to go al the way to the old mining town of Crown King but like many trips we spend too much time fooling around and never make it<grin>.
click photo to enlarge As we were coming into town we came across some abandoned trailers and this interesting looking police car. I had to go into the bar and ask about the car. Seems somebody had filmed a grade Z horror flick in town and this car was part of it. The woman behind the bar said she was holing the car hostage until they paid their bill.
click photo to enlarge Cleator was originally named Turkey Siding and like most ghost towns it was established when gold was discovered, in this case in 1864. The buildings at the bottom of this page are in Bumble Bee named for nearby Bumble Bee Creek. It was established in 1863 as a stagecoach stop. In the 1930's someone tried to make it a tourist attraction and that is when the abandoned buildings were likely built.


text:
I Numeri2 AndTheBand sono un gruppo musicale di Milano nato nel 2009 dalla fusione dei Numeri2 e degli AndTheBand.

La loro musica comprende generi diversi, collegati tra loro dal rap delle voci di Kimo e AleKarmine.

Il gruppo è ora formato, oltre ai due già citati, da MasterMaind (compositore e direttore musicale), Donash (batteria), Teo 'Teino' Youssoufian (cantante), Bicio (pianoforte), San Talamecca (chitarra), Max Modyllo (bassista), e si pregia delle forti collaborazioni con Sopreman (cantante), Robbe (chitarra solista), Accio (tromba) e Dj Sax (cut & scratch).

Storia del Gruppo

La Primizia e il SoulMaster Project

Nel 1996 Kimo e Kadmo decidono di formare un gruppo hip hop.

Con il nome de La Primizia sfornano il primo anno due demo: Guardiani del Muro e Il Muro del Suono.

L'anno successivo è la volta di un altro demo, Per il Clan.

Il 1998 è per il gruppo l'anno dell'uscita di Wall Street, disco da 12" che gli permette di cominciare a farsi conoscere, anche grazie alle esibizioni dal vivo.

Nel 2001 esce l'ultimo lavoro sotto il nome de La Primizia: Guidati Dai Maestri.

Parallelamente a La Primizia, in quegli anni un altro progetto musicale si muoveva sulle scene milanesi: il SoulMaster Project, progetto che vedeva MasterMaind a fare da beatmaker e Soul Reever da cantante.

Numeri2

Il 2002 è l'anno della svolta: Kimo, Kadmo, MasterMaind e Soul Reever decidono di formare un nuovo gruppo tutti insieme.
Dalla fusione dei due progetti musicali diversi nascono appunto i Numeri2, nome che nasce dal fatto di essere 2 gruppi, formati da 2 elementi, tutti ventenni nel 2002.

La loro voglia di scrivere canzoni nasce dal bisogno d'evasione dalle difficoltà e dalla quotidianità tipiche di un quartiere di periferia di una grande città, in questo caso Bruzzano, situato tra la Comasina, Quarto Oggiaro e Affori; positività e divertimento diventano l'angolazione adottata dagli artisti per descrivere la loro vita .

Decidono così di discostarsi dal genere underground e di intraprendere, tra i primi in Italia, la strada dell'R'n'B da club.

La nuova formazione si mette subito al lavoro e nel 2003 esce il disco 2 + 2 = 2, che comprende all'interno collaborazioni con DJ Yaner e Bassi Maestro, proprio con quest'ultimo scrivono Ho Bisogno D'Amore, canzone ancora oggi tra le più amate del gruppo .

Il 2005 è l'anno di uscita di Club Bangers, album preceduto dal singolo Giù con i più Galli, prodotto da The Saifam Group e distribuito da Self.
Il disco permette loro di cominciare un tour radiofonico in tutta Italia per promuoverlo, di pari passo arrivano i concerti dal vivo, che diventano sempre più numerosi , portando i Numeri2 a suonare ad eventi come il Coca-Cola Live Tour 2005 per le Olimpiadi Invernali di Torino.

Dopo la positiva esperienza del disco precedente nel 2008 esce l'album Artisti della Domenica, titolo scelto dai Numeri2 per definire la loro condizione di musicisti che però non vivono di musica .

Il disco, più maturo rispetto ai precedenti lavori e che mescola abilmente l'hip hop con il pop ed il folk è preceduto dal singolo Fiori nel Cervello, il cui relativo videoclip viene trasmesso in rotazione da una rete televisiva musicale a copertura nazionale.

Numeri2AndTheBand

Nell'aprile 2009 i Numeri2 cominciano a discostarsi dal classico genere hip hop, riarrangiando i brani assieme ad una band di amici, la AndTheBand.

In quel periodo si presentano al pubblico nella nuova veste, ed arrivano a suonare ad un evento come il Red Bull Tour al Parco Sempione di Milano, e tornano nello storico locale milanese per la musica dal vivo 'Le Scimmie'.

Nell'ottobre del 2009 Soul Reever decide di abbandonare il mondo della musica per motivi personali, pur mantenendo intatti i rapporti con il resto del gruppo; i Numeri2 aprono quindi una nuova pagina nella loro storia ed entrano in quella che per loro è un'inedita dimensione artistica: con loro suona ora a tutti gli effetti la AndTheBand, da qui la decisione di cambiare nome e diventare Numeri2AndTheBand

Il gruppo si chiude in studio per preparare il nuovo disco, anticipato nel marzo 2011 dallo street single 'Swedish Gorilla', singolo pubblicato in free download che riscuote un discreto successo, arrivando a 1000 download nelle prime 24 ore.

Nella primavera 2012, scegliendo come data il cabalistico 22/02/2012, il gruppo regala ai fan il nuovo disco Numeri2 AndTheBand - Volume 1 ||| Start 2gether lasciando la possibilità di scaricarlo gratuitamente dal sito ufficiale.

Per l'occasione dei primi dieci anni del gruppo, nella primavera del 2012 Kimo e AleKarmine registrano l'album "Numeri2 - La Primizia 2012", un disco interamente hip hop che si avvale di prestigiose collaborazioni come quella di Mondo Marcio, Danti dei Two Fingerz, Maxi B, Meddaman, Sewit Villa, Gccio, Sopreman, Yves, MasterMaind e Teo Youssoufian.

Timeline della formazione

Discografia

Album

2 + 2 = 2  (2004)
Club Bangers  (2005)
Artisti della Domenica  (2008)
Volume1 ||| Start 2gether (2012)
La Primizia 2012 (2012)

Singoli/EP

Muoviti  (2006)
Tusa feat. Bovisa String Band  (2008)
Swedish Gorilla  (2011)
Spread Love (2012)
Dai Skappiamo (2012)
Don't Give Up feat. Danti (2013)
Il Buttafuori (2013)

Note

Collegamenti esterni

Hip hop italiano
Gruppi e musicisti della Lombardia


text:
package org.fcrepo.integration.auth.oauth.api.bind;

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Researchers from the Ohio State University in Columbus, Ohio found that patients were able to save more money with the insulin pens as it helped them make fewer trips to the hospital, thereby reducing patient's use of health care resources, which in the long-run translates directly to cost savings, according to study researchers.
Lead study author Dr. Rajesh Balkrishnan and colleagues studied a database of type 2 diabetic patients enrolled between 2001 and 2006 from the North Carolina Medicaid program. They compared 1,162 patients who started their insulin therapy with syringes to 168 who started using insulin pens. Excluding prescriptions, results showed that the annual health care cost per patient of the insulin pen group averaged roughly $14,900 while it took $32,000 for the syringe group.
The research team also noted that even if the initial cost of the insulin pen is greater than the syringes, the overall cost benefits of using insulin pens still outweigh syringe use. Insulin pens are also easy to bring along, provide greater dosage accuracy, and satisfy more patients.


text:
Etowaucum (baptized Nicholas). Named Etow Oh Koam, King of the River Nation
R14181, Volume number: 1
John Petre collection
1 painting : oil on canvas ; 91.5 x 64.5 cm (support).
Support 91.500 x 64.300 cm
Platemark x cm
Item is a portrait of Etowaucum (baptized Nicholas) by John Verelst, nicknamed King of the River Nation.
Artist: Verelst, John, 1648-1734
"Etowaucum (baptized Nicholas). Named Etow Oh Koam, King of the River Nation" (Caption title, Canadian History Hall).
July 1977 - the painting received treatment in P.A.C. conservation section.
Commissioned for the court of Queen Anne, the paintings appear to have passed from the Royal Collection into the collection of the Petre family of Kent sometime in the 1830s, and thence continued by family descent to the vendor.
Accompanying material note:
July 1977 - the work is in an 18th century period frame.
Colour transparency available., Digitization project: Treasured Memories.
Reproduction note:
A reproduction of this painting was made for Canadian History Hall, 2017.07.01
Exhibitions note:
Exhibition title: The Four Indian Kings. Curators: Martha E. Cooke, National Archives of Canada, Ottawa, Ontario; 1977.10.16 - 1977.11.20., Exhibition title: People of the Great Peace. Curators: Albany Institute of Art and History, Albany, New York; 1981.10.30 - 1982.04.23., Exhibition title: The Convenant Chain- Indian Ceremonial and Trade Silver and the Four Indian Kings. Curators: McCord Museum, Montreal, Quebec; 1982.10.25 - 1983.03.20., Exhibition Title: The Painted Past. Curator: Staff of the National Archives, National Archives of Canada, Ottawa, Ontario; 1984.10.02 - 1984.10.31. Further Venue: Vancouver Art Gallery, Vancouver, British Columbia; 1987.04.10 - 1987.06.07. Further Venue: McCord Museum, Montreal, Quebec; 1987.07.08 - 1988.01.03. Further Venue: Art Gallery of Nova Scotia, Halifax, Nova Scotia; 1989.06.01 - 1989.07.11., Exhibition Title: Living Words: Aboriginal Diplomats of the Eighteenth Century. Curator: Moira McCaffrey, McCord Museum, Montréal, Québec; 2001.05.04-2001.09.09., Exhibition Title: Between Worlds: Voyagers to Britain 1700-1850. Curator: Clarie Everitt, National Portrait Gallery, London, England; 2007.03.08 - 2007.06.17., Exhibition title: Four Indian Kings. Curators : Portrait Gallery of Canada, Library and Archives Canada; Smithsonian National Portrait Gallery, Washington, DC; 2008.09.12 - 2009.01.25., Exhibition title: The "Four Indian Kings" : War and Diplomacy in 1710. Curator : Stéphane Roy, Portrait Gallery of Canada, Library and Archives Canada; Canadian Museum of Civilization 2010.06.10 - 2010.09.06., Exhibition title: Crossing Paths: The "Four Indian Kings" and the work of Jeff Thomas and Shelley Niro. Curators : Stéphane Roy and Carolyn Cook, Portrait Gallery of Canada, Library and Archives Canada; Woodland Cultural Centre, Brantford, Ontario 2010.10.08 - 2010.12.24., Exhibition Title: Enlightenment, Innovation and Revolution: The Long 18th Century. Curator: Ihor Holubizky, McMaster Museum of Art, Hamilton, Ontario; 2011.09.02 - 2011.11.05, Exhibition title: On the Trails of The Iroquois. Curators: Henriette Pleiger, Art & Exhibition Hall, Bonn, Germany; 2013.03.22 - 2013.08.04. Further venue: Martin-Gropius-Bau, Berlin, Germany; 2013.10.18 - 2014.01.06., Exhibition title: Canadian History Hall, Canadian Museum of History: 2017.07.01--, Exhibition Title: Treasured Memories 4: A National Archives of Canada Exhibition. Curator: Michel Anne Crawley, National Archives of Canada, Ottawa, Ontario; 2000.03.22 - 2000.12.31
Inscribed. Signed. Dated., Inscription: Inscribed recto: in brushpoint l.l. "Etow oh Koam King. / of the River Nation - 1710"
C-092421 : framed
Varying form of title:
Etow Oh Koam, King of the River Nation, 1710
SUBJ. - Portrait : Aboriginal - Etow oh Koam North American Indian King of the River Nation, 1710
Protective supervision is required during consultation.
Volume [R14181]
1 Item no. assigned by LAC 1
C-092421 Item no. assigned by LAC 1
Credit: Library and Archives Canada / Acc. No. 1977-35-1 / e011179912 Acquired with a special grant from the Canadian Government in 1977
Restrictions on use: None