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Chelsea Finn wins 2018 ACM Doctoral Dissertation Award
Recent graduate Chelsea Finn (Ph.D. '18, advisors: Pieter Abbeel and Sergey Levine), has won the prestigious ACM Doctoral Dissertation Award. This award is presented annually to "the author(s) of the best doctoral dissertation(s) in computer science and engineering." In her dissertation, "Learning to Learn with Gradients," Finn introduced algorithms for meta-learning that enable deep networks to solve new tasks from small datasets, and demonstrated how her algorithms can be applied in areas including computer vision, reinforcement learning and robotics. Finn is currently a research scientist at Google Brain, a post-doc at the Berkeley AI Research Lab (BAIR), and an acting assistant professor at Stanford. Last year's recipient, Aviad Rubinstein, was also a Berkeley EECS alum.
ACM Doctorial Dissertation Award
Soham Phade and Venkat Anantharam win GameNets Best Paper Award
Graduate student Soham Phade and his advisor, Venkat Anantharam, have won the Best Paper Award at the 9th EAI International Conference on Game Theory for Networks (GameNets 2019). Their paper, titled "Optimal Resource Allocation over Networks via Lottery-Based Mechanisms," was in the Games for Economy and Resource Allocation category. Phade's current focus is on "designing market-based mechanisms and algorithms on presumably more accurate models of human behavior from psychology and decision theory, for increasing human welfare and for building more efficient commercial systems that interact with humans."
Springer Link: Optimal Resource Allocation over Networks via Lottery-Based Mechanisms
Two papers selected as 2018 IEEE Micro Top Picks
Two papers by EECS faculty have been named 2018 IEEE Micro Top Picks by the Association for Computing Machinery (ACM) Special Interest Group on Computer Architecture (SIGARCH). The papers were "A Hardware Accelerator for Tracing Garbage Collection," co-authored by Profs. Krste Asanović and John Kubiatowicz (along with Martin Maas), and "FireSim: FPGA-Accelerated Cycle-Exact Scale-Out System Simulation in the Public Cloud," co-authored by Profs. Borivoje Nikolić, Randy Katz, Jonathan Bachrach, and Krste Asanović (along with Karandikar, Mao, Kim, Biancolin, Amid, Lee, Pemberton, Amaro, Schmidt, Chopra, Huang and Kovacs). Top Picks represent "the most significant research papers in computer architecture based on novelty and potential for long-term impact." The papers will be published in IEEE Micro's annual "Top Picks from the Computer Architecture Conferences" issue in May/June 2019.
IEEE Xplore: IEEE Micro
Negative capacitance found
A research paper by EECS Prof. Sayeef Salahuddin's group that shows direct measurement of Negative Capacitance was highlighted in an article in Nature Electronics titled "Negative capacitance found." Negative Capacitance is a new state of ferroelectric material that was discovered by Salahuddin in 2008 and promises to significantly improve energy efficiency in electronics.
Nature Electronics: Negative capacitance found
Dan Garcia tops list of most frequent SIGCSE submissions
CS Teaching Prof. and alumnus Dan Garcia (M.S. '95/Ph.D. '00) has authored more submissions in the 50 year history of the Association for Computing Machinery (ACM) Special Interest Group on Computer Science Education (SIGCSE) than anyone else. Garcia authored 61 SIGCSE submissions accepted between 2003 and 2016 (submissions were counted from 1969 to 2018). This count is particularly impressive since he was precluded from submitting papers in 2017 and 2018 because he was serving as program co-chair and symposium co-chair, respectively. It also doesn't include his 5 accepted submissions in 2019. Berkeley ranked #3 for the highest number of accepted papers (114) and #9 for the most citations (302) in SIGCSE's history .
Twitter: SIGCSE Symposium: Celebrating 50 at #SIGCSE2019! Time for some top 10 lists!
Nine papers make four Top 10 lists in TOPBOTS AI research rankings
9 papers co-authored by 6 EECS faculty, 13 students, 3 post docs, and 3 alumni have made it into the Top 10 research papers ranked by TOPBOTS in four categories of AI Research. TOPBOTS is the largest publication, community, and educational resource for business leaders applying AI to their enterprises. 3 papers co-authored by Sergey Levine made the #1, #3, and #9 spots in "What Are Major Reinforcement Learning Achievements & Papers From 2018?" A paper co-authored by Moritz Hardt ranked #5 in "Top 2018 AI research papers" and #3 in "Recent Breakthrough Research Papers In AI Ethics." A paper co-authored by Jitendra Malik ranked #7 in the Top 2018 papers and #5 in "10 Cutting Edge Research Papers In Computer Vision & Image Generation." The #2 Top 2018 paper was co-authored by David Wagner, and a paper co-authored by Alexei Efros ranked #9 in the Computer Vision category.
TOPBOTS: No Time To Read Ai Research? We Summarized Top 2018 Papers For You
TOPBOTS: Recent Breakthrough Research Papers In Ai Ethics
TOPBOTS: 10 Cutting Edge Research Papers In Computer Vision & Image Generation
TOPBOTS: What Are Major Reinforcement Learning Achievements & Papers From 2018?
"Computer Architecture: A Quantitative Approach" wins 2019 Texty
"Computer Architecture: A Quantitative Approach," 6th ed. by Prof. Emeritus David Patterson and John Hennessy has won a 2019 Textbook Excellence Award ("Texty") from the Text and Academic Authors Association (TAA). Textys recognize excellence in current textbooks and learning materials. Works are judged by other textbook authors and subject matter experts who evaluate pedagogy, content/scholarship, writing, and appearance/design. Patterson won a Most Promising New Textbook Award in 2016 for "Engineering Software as a Service: An Agile Approach Using Cloud Computing," 1st ed. co-authored by Prof. Armando Fox, and a McGuffey Longevity Award in 2014 for "Computer Organization and Design," 5th ed. (also with Hennessy).
TAA announces 2019 Textbook Award winners
Researchers capture an image of negative capacitance in action
For the first time ever, an international team of researchers--led by Prof. Sayeef Salahuddin--imaged the microscopic state of negative capacitance. This novel result provides researchers with fundamental, atomistic insight into the physics of negative capacitance, which could have far-reaching consequences for energy-efficient electronics. "The upshot is that the opposite relation between charge and voltage could locally enhance the voltage across the common dielectric material," said Salahuddin. "The voltage 'amplification' gained could be used to reduce the supply voltage requirement in a transistor, thus making computers and other electronic devices more energy-efficient."
Berkeley Engineering: Researchers capture an image of negative capacitance in action
SinBerBEST 2 sweeps Building and Environment Best Paper Awards
Research collaboration between Singapore–Berkeley Building Efficiency and Sustainability in the Tropics (SinBerBEST 2 -- part of the Berkeley Education Alliance for Research in Singapore center) led by EE Prof. Costas Spanos, and UC Berkeley's Center for the Built Environment (CBE) resulted in three 2018 Building and Environment Best Paper Awards. The awards, which are presented annually by the Building and Environment journal, recognize originality, contributions to the field, quality of presentation, and soundness of science. The honored papers were titled "Automated Mobile Sensing: Towards High-Granularity Agile Indoor Environmental Quality (IEQ) Monitoring," "Development of the ASHRAE Global Thermal Comfort Database II," and "Personal Comfort Models: Predicting Individuals' Thermal Preference Using Occupant Heating and Cooling Behavior and Machine Learning."
SinBerBEST2: 2018 Building and Environment Best Paper Award Sweep


It provides regular collections of unwanted domestic small WEEE, along with batteries and textiles, as part of scheduled household recycling or residual waste collections.
Residents put these materials into carrier bags alongside their normal refuse or recycling containers, and Biffa crews place the bags in vehicle under-body cages (pictured). The cage contents are then decanted for bulk haulage to an authorised WEEE re-processor through Biffa's compliance scheme, Transform. Biffa earns income by selling the WEEE to re-processors and from recycling evidence notes certified by Transform, which helps to defray costs for handling, storage and bulk haulage.
In 2013-14, Biffa collected 146 tonnes of WEEE, averaging around 12 tonnes a month, while its figures for 2014-15 to the end of February 2015 show that 133 tonnes has been collected so far.
Pete Dickson, commercial director at Biffa Municipal, says the kerbside small WEEE collection schemes are seen as "an easy win for the authorities and Biffa".
While Biffa has not carried out any studies on capture rate or impact on migrating material that was already recycled at household waste recycling centres, the overall quality of the material collected is good, but residents sometimes need reminding to separate their used batteries.
He adds that kerbside WEEE left out for collection has been known to be targeted and illegally taken by others – such cases are reported to the local police. Another issue for these collections is the challenge presented by the latest Euro 6 class vehicles, which have less space available for underbody cages. Biffa is working with vehicle suppliers to find a solution for this.


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Poems about death
40+ Popular Funeral Poems for a Husband
Belinda McLeod, BA in Secondary Education
There's a lot to consider when planning a funeral for your husband. As you grieve, you need to find the energy and focus to write the obituary for your husband, choose an urn or burial plot, and select the music to play during the service.
Funeral Poems for a Husband and Father or Grandfather
Funeral Poems for a Husband Without Children
Funeral Poems for a Husband With a Deceased Spouse
Religious Funeral Poems for a Husband
Funeral Poems for a Husband From a Partner or Spouse
Let us help you with part of the process through funeral poems for a husband. Here are some verses that you could consider using for the service.
While some choose to print the text of a meaningful poem in the funeral program, others ask a family member or friend to read the poem as a part of the service.
If the man you lost was not only a husband but also a father or grandfather, there might be other family members who want a hand in choosing the poem. Here are some funeral poems that could be used for a myriad of relationships.
1. "Not Forgotten" by Toi Derricotte
In this poem, a man leans over his father's grave and cuts away the overgrown grass so that his father's name can be seen. It's common for people to worry that others will forget their loved ones, and that's why many work hard to keep the memories of the deceased alive.
2. "Those Winter Sundays" by Robert Hayden
You may not appreciate all your father does for you until you're an adult. The speaker in the poem realizes how cold it must have been when his father arose early to get the fire started in the house, so everyone else would be comfortable when it was time to get out of bed.
3. "Cold Calls" by Edward Hirsch
Like the previous poem, the speaker in "Cold Calls" describes how his father worked hard throughout his life with little thanks. In this poem, the father was a box salesman, and after he died, his son stood at his grave "and raved in silence to no one."
4. "Bereavement" by Kevin Young
The speaker in this poem describes how his father's dogs grieve the loss of their master. The speaker envies the dogs that they seem to be getting over the sadness that resulted from the death.
5. "You Don't Miss Your Water" by Cornelius Eady
This autobiographical poem looks like a prose piece, but it describes the poet's complicated relationship with his father. You may find this poem helpful if you also had a complicated relationship with your dad. It may also inspire you to write about your own experiences.
6. "Inarticulate Grief" by Richard Aldington
Some families encourage stoic behavior following the death of a loved one. This poem is about the importance of letting yourself experience grief. It describes grief as a tumultuous ocean that is "the cry of our sorrow."
7. "Alive" by Winifred Mary Letts
"Alive" inspires survivors to live with passion following the death of a loved one. It begins:
"Because you live, though out of sight and reach,
I will, so help me God, live bravely too."
Continuing with life may be extremely difficult after a loss, but most people say they want that for their family and friends after they are gone.
8. "Warm Summer Sun" by Mark Twain
This poem seems atypical of the celebrated humorist, but it would be a beautiful, fitting poem to read at the graveside of your husband. It ends,
"Good night, dear heart,
Good night, good night."
Obviously, "father" or "daddy" poems won't work for a man who didn't have children. Here are some funeral poems that make no mention of children. They could also be used as you write the eulogy for your husband.
9. "A Song" by Joseph Brodsky
The refrain "I wish you were here, dear" is often repeated in this poem by Joseph Brodsky. While some poems use flowery language to describe grief and death, this simply-written poem describes a person sitting on a porch sipping a beer while wishing her spouse were there, too.
10. "The Dead" by Billy Collins
This is another poem that doesn't use flowery language to talk about death. In it, the poet describes how he views death. Instead of his loved one floating on clouds, he sees them looking down through "the glass-bottom boats of heaven as they row themselves slowly through eternity."
11. "No Man is an Island" by John Donne
You'll recognize the final lines of this poem: "And therefore never send to know for whom the bell tolls; it tolls for thee." This poem would be a good choice for the funeral of a man who never had children because it describes how each person is part of something bigger than himself.
12. "Invictus" by William Ernest Henley
This powerful poem would be the perfect one to use for a man who weathered many storms with dignity and courage. It ends, "I am the master of my fate. I am the captain of my soul."
13. "Funeral Blues" by W.H. Auden
This poem gained popularity when it was used in the movie "Four Weddings and a Funeral." The speaker describes how odd it feels that life continues normally for others after his loved one dies.
14. "Farewell My Friends" by Rabindranath Tagore
This poem makes no mention of children and would be appropriate for anyone looking for a relatively upbeat funeral poem. It includes all of the euphemistic phrases that people often take comfort from at a funeral, including
"No, shed no tears
For I need them not
All I need is your smile."
15. "Crossing the Bar" by Alfred, Lord Tennyson
Consider the poem "Crossing the Bar" by Alfred, Lord Tennyson. In it, a person describes death as a journey by boat. The speaker is hopeful that they will "see my Pilot face to face when I have crost the bar."
16. "When I am dead, my dearest" by Christina Rosetti
Most people choose to use "Remember" by Christina Rosetti as a funeral poem, but this option might be fitting for someone who doesn't believe in life after death. The speaker in the poem asks for no sad songs to be played at the funeral and no roses to be brought to his grave.
You may find yourself planning the funeral for a father, uncle, or friend who previously lost a spouse. Here are some poems to consider using at his funeral. You may also be interested in other online resources, such as free funeral program templates.
17. "Nothing Gold Can Stay" by Robert Frost
This often-used poem is somewhat melancholy, which gives it an appropriate tone for use at a funeral. It describes the second law of thermodynamics that says that eventually, everything breaks down into a more disordered state.
18. "Remember" by Christina Rossetti
The speaker in this often-used poem is deceased. In it, he asks to be remembered, but only with a smile.
19. "His Stillness" by Sharon Olds
In this poem, the speaker describes how her father accepts a grim diagnosis from a doctor with calmness and dignity. The poem ends, "At the end of his life, his life began to wake in me."
20. "Let Me Go" by Christina Rossetti
The speaker in the poem is deceased and reminds those he left behind that life needs to continue. The speaker leaves the instruction to "laugh at all the things we used to do. Miss me, but let me go."
21. "Do Not Stand at My Grave and Weep" by Mary Elizabeth Frye
Frye's poem is a series of instructions from the dead. In it, mourners are told to look for their loved ones in the beauty found in nature instead of in cemeteries.
22. "I Am Standing Upon the Seashore" by Henry Van Dyke
One of our favorite funeral poems (and one of the most popular) is this one by Henry Van Dyke. In it, the speaker describes watching a ship set sail (symbolizing death) and hearing someone say, "She is gone!" as the boat disappears over the horizon.
The speaker surmises that on the other side, someone is standing on a shore saying, "Here she comes!" The final line says: "And that is dying."
23. "Once Our Life On Earth is Over" by Unknown
This short poem would be appropriate to include in a funeral program of someone who had a deceased spouse. It speaks of reuniting in Heaven with our loved ones, and what a joyous day it will be when that happens.
24. "A Happy Man" by Edward Arlington Robinson
This sweet, rhyming poem is about a person who had a great life and leaves with no regrets. The rhyming couplet that ends the poem reads, "Leave me to my quiet rest
In the region of the blest."
If you would like a religious poem but would rather not use text from scripture, here are some to consider.
25. "I thank you God for most this amazing" by E.E. Cummings
The speaker in this poem is deceased, and he describes, in almost a breathless, incredulous manner, how much more vibrant nature's beauty is after death. He can't imagine how someone can not believe in God after having the experience.
The poem states, "how should tasting touching hearing seeing breathing any — lifted from no of all nothing — human being doubt unimaginable You?"
26. "Ice Storm" by Robert Hayden
Robert Hayden was a prolific American poet. He describes being able to continue with life after losing someone in this poem called "Ice Storm." The speaker sees trees bending under the "glassy weight" of an ice storm, and he knows they will survive. As he reflects on the tree's survival, the speaker asks himself, "and am I less to You, my God, than they?"
27. "Listen Lord: A Prayer" by James Weldon Johnson
James Weldon Johnson was the first African American to hold the office of executive secretary of the NAACP. He was a prolific writer, and many of his pieces celebrated black expressive culture. This poem is meant to be read out loud by a powerful speaker.
28. "Let Evening Come" by Jane Kenyon
This is another poem that speaks to survivors. In it, the speaker promises that even though the night is approaching, "God does not leave us comfortless."
29. "Notes from the Other Side" by Jane Kenyon
A deceased person describes heaven in "Notes from the Other Side." Instead of using typical imagery to describe the afterlife, the speaker celebrates the things that aren't in heaven. The list includes "no bad books, no plastic, no insurance premiums, and of course no illness."
30. "A Psalm of Life (What the Heart of the Young Man Said to the Psalmist)" by Henry Wadsworth Longfellow
This optimistic poem reminds us that even though death is approaching, we have time to contribute much to the world. It includes the stanza,
Footprints on the sands of time."
31. "And Death Shall Have No Dominion" by Dylan Thomas
Although each stanza of this poem speaks about having dominion over death in differing circumstances, its overall theme is that life continues after death in the form of the afterlife. This poem refers to a verse mentioned in the Book of Romans.
32. "There is No Night Without a Dawning" by Helen Steiner Rice
This poem speaks about the promise of an afterlife. It includes the lines,
"For those who leave us for a while
Have only gone away
Out of a restless, care worn world
Into a brighter day."
Perhaps you wish to express your sorrow during your partner's or spouse's funeral, but you can't come up with the perfect words. If so, it's understandable. Many people in grief report having brain fog in the days, weeks, or months following the death of a loved one.
Let us help you find the right words to express what you feel by providing you with a poem to read. We hope you find one that describes how you are feeling.
33. "The Widow's Lament in Springtime" by William Carlos Williams
This is not a happy or hopeful poem, but it may describe how you feel following the loss of your husband. It describes a widow facing life after losing her husband of 35 years and how she would like to "fall into those flowers and sink into the marsh near them."
34. "You Just Walked On Ahead of Me" by Joyce Grenfell
This poem will undoubtedly cause people to cry if you read it at your partner's or spouse's funeral. In simple words and phrasing, the speaker describes trying to cope after the death. The last three lines read,
"Don't worry I'll be fine
But now and then I swear I feel
Your hand slip into mine."
35. "He is Gone" by David Harkins
While some funeral poems are about the grief that follows a death, this one celebrates a life well-lived. It can be read or printed with either the words "she" or "he." The poem begins with the line,
"You can shed tears that he is gone
Or you can smile because he has lived."
36. "Love Shines Through" by Unknown
This short poem speaks about how love still exists "in the shadow of our sorrow." It doesn't specifically talk about death, so it may be easier to read this poem out loud than others that are obviously funeral poems.
37. "Fare Thee Well" by Lord Byron
If you search for this poem online, you will find a lengthy poem that may not describe the death of your beloved. With a bit of editing, this poem could make a moving and lovely tribute to the love you experienced with your husband.
Consider reading the section beginning,
"Fare thee well! and if forever,
Still forever, fare _thee well_,
Even though unforgiving, never
'Gainst thee shall my heart rebel."
38. "God Saw You" by Unknown
Did your loved one suffer before they died? This poem may give you comfort, especially if you are a person of faith. It describes death as a way to relieve pain, especially following a long battle with a difficult illness.
39. "I carry your heart with me" by E.E.Cummings
This romantic poem does not mention death, but it would be appropriate to use it as a funeral poem. The poet e.e.cummings was known for his lack of structural conformity. You will notice that he uses capital letters sparingly in his poetry.
40. Irish Blessing
While this blessing/poem isn't particularly romantic, it may be appropriate if your loved one was proud of his Irish heritage. You will recognize the beginning lines:
"May the roads rise up to meet you,
May the wind be always at your back,
May the sun shine warm upon your face,
May the rains fall soft upon fields."
It's Hard to Find the Right Words
We understand how difficult it is to find the right words to describe the person you lost. In the fog that often accompanies grief, forming coherent thoughts may feel impossible. Depend on poets and songwriters to help you explain how you feel during these difficult moments in life.
Even though many rely on the words of others when choosing texts to read at a funeral, you may consider spending an afternoon writing about your memories of the grandfather, father, or spouse that you lost.
Write about his likes and dislikes and what you can remember about his history. Future generations will appreciate having a written record that describes the everyday details of their ancestors, and you'll be comforted to know that his memory is preserved.
If you're looking for more funeral poem ideas, read our guides on gone but not forgotten poems and rainbow bridge poems.
Poems about death Loss of father

redpajama_set_name: RedPajamaCommonCrawl


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Lil Wayne Remains Hospitalized, Drake Among Saturday's Visitors
by Jake Paine
Since yesterday's (March 15) news broke of Lil Wayne's second hospital stay in five days, reports have slowed down. After celebrity news and gossip site TMZ's information conflicted with reports from Lil Wayne's friends and business associates, updates have been slim.
Today (March 16), what is known is that both Drake and Birdman visited the artist at Los Angeles, California's Cedars Sinai Medical Center, where Wayne was a patient twice this week. Yesterday, within two hours of initial reports of assisted breathing and a coma, Lil Wayne took to Twitter to tell fans that he had begun recovery and was "good." Birdman and Mack Maine also publicly disagreed with the early accounts of the gravity surrounding Wayne's hospitalization. TMZ's reports also alleged that the New Orleans, Louisiana star's stomach was pumped after reported high-levels of the drug codeine. Wayne has yet to speak on those allegations.
Non-Cash Money/Young Money supporters have included T.I.—who took umbrage with TMZ's reporting in the last 24 hours, Jay Electronica, and Chris Paul, the last of whom, was also among Weezy's visitors Saturday, according to MTV.com.
RELATED: Lil Wayne Tweets That He Is "Good" Following Second Seizure Incident


The weather affects everything we do. How we work and play, where we choose to live, how and when we shoot our images. The weather contributes light and mood and can play a central role in every image, especially those shot outdoors.
Submit your shots that involve, feature, center around or are supported by the weather to have a shot at the prize in this Shoot Out photo contest!
Don't forget that you can now enter images shot by other members (and get a chance to win 15% of the prize, if that image wins - while the original photographer will win 85%) - This is a great way to give props to the work of great photogs around the site!


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Henry Tazewell (1785-1788; 1793-1794)
Charles T. Cullen, "Completing the Revisal of the Laws in Post-Revolutionary Virginia," The Virginia Magazine of History and Biography, Vol. 82, No. 1 (Jan. 1974), 84-99.
Christopher Doyle, "Judge St. George Tucker and the Case of Tom V. Roberts: Blunting the Revolution's Radicalism from Virginia's District Courts," The Virginia Magazine of History and Biography, Vol. 106, No. 4 (Autumn 1998), 419-442.
Founders Online from the National Archives and Records Administration provides access to Tazewell correspondence, 1782-1798, in the papers of presidents James Madison and Thomas Jefferson. They pertain to Tazewell's career as a judge, state senator, and U.S. Senator.
College of William and Mary (Special Collections Research Center)
Tazewell Family Papers, 1797-1850, 4 items. "Includes letter, 1797, written by Samuel H. Smith to Henry Tazewell concerning his paper, The Universal Gazette and discussing foreign affairs".
Colonial Williamsburg Foundation (John D. Rockefeller, Jr. Library)
Tazewell Family Papers, 1664-1842, 44 items. Finding aid available.
Mainly letters, "primarily 1771-1794, mostly personal, to Henry Tazewell (1753-1799), judge, Virginia delegate, and U. S. senator, and to his son, Littleton Waller Tazewell (1774-1860), Virginia delegate and governor, and U. S. senator."
Tazewell Family Papers, 1785-1867, 21 p. Inventory available in repository with item level control. "These papers are chiefly militia commissions and civil appointments of Henry and Littleton Waller Tazewell by Virginia governors."


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Indoor Activities in New Brunswick, NJ
TripBuzz found 166 things to do indoors in the New Brunswick area. From Zimmerli to Stress Factory Comedy Club, New Brunswick offers a variety of rainy day activities and other fun things to do indoors — including 197 indoor attractions with ratings over 90%.
There are 63 different types of things to do inside in or near New Brunswick, New Jersey. Some of the most popular types of these activities include: Theaters, Art Museum, Comedy Clubs and Movie Theaters.
There are 11 indoor activities in New Brunswick, and 155 indoor attractions in nearby cities within 25 miles, including: Staten Island, Newark, Trenton and Princeton.
Entertainment & Shows (217)
Museums & Galleries (156)
Art Gallery (49)
Winery/Vineyard (21)
Music Venue (18)
Dance Clubs (14)
Art Museum (14)
Specialty Shops (10)
Breweries (10)
Architectural Buildings (10)
Observatories & Planetariums (3)
Scenic Railroads (3)
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Train Tours (2)
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$10 For $20 Worth Of Casual Dining
PANICO BRICK OVEN PIZZA Central Jersey MoreLess Info
Gymnastics 401 South Ave E, Westfield, NJ 07090 MoreLess Info
Owned and run by a former Olympic coach, Surgent's Elite School of Gymnastics offers a wide variety of classes and programs for students of various levels. The school also offers cheerleading training and a variety of camps.
Miller-Cory House Museum
Historic Homes 614 Mountain Avenue, Westfield, NJ 7090 MoreLess Info
The Miller-Cory House Museum is a nationally recognized 'living museum', in which trained artisans recreate the everyday life, tasks, and crafts of the 18th and 19th century Miller and Corey farm families. A museum shop is located on site.
Linden Lanes
Bowling 741 N Stiles Street, Linden, NJ 07036 MoreLess Info
Family-friendly bowling center Linden Lanes offers a wide array of amenities and party packages. The twenty-four lane bowling alley also offers an arcade, full service pro shop, café and sports bar.
98% 537 votes
Colleges & Universities Princeton University, Princeton, NJ 08544 MoreLess Info
Since 1746, students have received their education at Princeton University, originally known as the College of New Jersey. Princeton, an Ivy League school, has the largest university endowment in the world.
AMC Aviation 12
Movie Theaters 1200 South Stiles Street, Linden, NJ 07036 MoreLess Info
Part of one of the largest cinema chains in the U.S., AMC Aviation 12 gives visitors a movie-going experience of top amenities. The theatre offers digital projection, stadium seating, a full service snack bar and a wide selection of titles.
Princeton University Art Museum
Art Gallery McCormick Hall, Princeton, NJ 08544 MoreLess Info
Since 1882, the Princeton University Art Museum has been collecting works of art from throughout the world. That collection now includes over 72,000 works including Greek and Roman antiquities, Medieval and Western European sculptures and paintings, Renaissance art, and Chinese calligraphy.
Richardson Auditorium
Music Venue Princeton, NJ 08540 MoreLess Info
Located on the campus of Princeton University, the Richardson Auditorium is a performing arts venue host to a number of events throughout the year. Orchestra performances, concerts, and other festivals are among these events.
McCarter Theatre
Theaters 91 University Pl, Princeton, NJ 08540 MoreLess Info
For over 80 years McCarter Theatre has been a center for performing arts, plays, and cultural education. Visitors can expect to see a variety of acts shown at the theater; including ballet, jazz, world music, and more.
Robins Nest
Jazz/Blues Bars 3103 Tremeley Point Road, Linden, NJ 07036 MoreLess Info
Robins Nest provides food, drinks and live blues entertainment. They are the only Blues Club Owners in New Jersey to be inducted in The Blues Hall of Fame and offers LIVE Blues, Jazz, R&B, Cajon, Swing and Phunk & Zydeco.
Morven Museum & Garden
SPECIAL GROUPON DEAL: Up to 40% Off Adult Admissions at Morven Museum & Garden
Specialty Museums 55 Stockton St, Princeton, NJ MoreLess Info
The exquisite architecture and manicured landscaping of Morven Museum and Garden draws locals and visitors of Princeton. The museum is dedicated to preserving the history of the area and offers an array of art exhibitions within the space.
HAVE SUGGESTIONS FOR COOL AND INTERESTING THINGS TO DO IN THE New Brunswick AREA?


Tim Benson passed away in Dallas, Texas on Wednesday, September 24, 2014.
Posted by publisher on Sep 25 2014. Filed under Obituaries. You can follow any responses to this entry through the RSS 2.0. Both comments and pings are currently closed.


ChoiceOne Bank is pleased to announce the appointment of Digital Channels and Marketing Officer Tim Shangle to the American Bankers Association (ABA) Emerging Leaders Council. The ABA is the voice of the nation's $17.5 trillion banking industry, which is composed of small, regional and large banks that together employ more than 2 million people, safeguard $13.5 trillion in deposits and extend nearly $10 trillion in loans.
ChoiceOne Bank continues to focus on corporate social responsibility as they grow in West Michigan. ChoiceOne Bank and Muskegon Oceana Community Action Partnership (MOCAP) worked together to help the senior citizens in Muskegon County.
ChoiceOne Bank's continued expansion into digital financial services now includes Voice Bill Pay with Amazon Alexa. As consumers continue to seek multiple banking channels with digital payment capabilities at the forefront of an exceptional customer experience, ChoiceOne is committed to enhanced technology.
ChoiceOne Bank has announced various relief solutions to customers and others in the community that are federal employees and affected by the recent partial government shutdown.
ChoiceOne Bank recently announced the promotions of Troy Butler III, Scott Jennings, John Mousel, CFP®, Carrie Olson and Lianna den Dulk.
ChoiceOne Bank fulfilled a donation request from North Kent Connect inviting the Bank to participate in their Tree of Hope campaign for the holidays. ChoiceOne's Loan Operations Department, located in Sparta, gleefully took the lead with the challenge and invited co-workers at the Sparta Main office to participate. Over 100 gifts were delivered to North Kent Connect for their Christmas Store.


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Youth Help & Advice
Community Football Program
International Residential
Homeless Food Service
Feeding The Needy
Homeless Support
Sacred Movement
Drum Therapy
Community Excursions
Open Home Program
Places Of Worship Visits
International Welfare
Coronavirus Pakistan Support
Training & Education Centre
Rohingya Appeal
Somalia Water Wells
Ramadan Food Aid
Communal Breaking Bread
Marriage Aid Projects
Eid Gift Aid
Qurbani Food Aid
Eid Milad Food Aid
Water Pumps Program
Back To Work Program
FEATURED APPEALS
Gaza Appeal 2021
Gyarvi Shareef Langar
Coronavirus Relief Aid
Orphan Training Centre
Supply Urgent Aid
Water Pump Aid
CLF In The Community
Community engagement is vital to the work that Community Lighthouse Foundation undertakes. Interacting with families, young people, people of different faiths and none, community organisations is the sign of a healthy and vibrant community.
See response for Calico
CLF partnered with Gateway Burnley to arrange a homless food service within the local community. Just before the start of the holy month of Ramadan, at the height of the nationwide lockdown, CLF provided food for the vulnerable, the homeless and needy - whilst adhering strictly to government health guidelines at the time. Your kind support and generous donations allow this kind of work to continue throughout this difficult time.
See response from Calico
Donate For Food Service
https://www.clfcharity.org.uk/wp-content/uploads/2020/05/homeless-pre-covid.mp4
Support is provided to organisations and charities such as Burnley Refuge, SafeNet, Calico, Emmaus Burnley and many others in the form of food donations on a regular basis.
Donate For The Needy
Community Lighthouse Foundation has provided support for those seeking shelter and a roof over their head. Through active support to young families and those in need in the locality, participants of other projects have contributed voluntarily ranging from various small and large household items to counselling and social support including helping to find employment.
Donate For The Homeless
Proven to help alleviate anxiety and depression, mediation is hosted for families to come together and participate in meditation in a relaxing environment. A communal meal is served to all attendees and a friendly welcoming atmosphere is fostered to encourage involvement.
A special method is utilised to engage participants in gentle physical meditation known as Sacred Movement. Through this activity young and old can exert their energies in a positive manner helping them to overcome stresses and anxieties from daily lives.
Using musical instruments particularly Drums, a space is provided for exploration of creativity and skills. Accompanied with sacred songs, Drum Therapy seeks to provide an environment in which young and old can express themselves in a positive and constructive manner.
Communal trips are organised by Community Lighthouse Foundation to attend seminars and conferences. These trips galvanize community spirit and build relationships with those attending the events. Executive coaches are used with onboard facilities to cater and provide for young children and the elderly, thus ensuring participation from all sections of the community especially those not usually engaged.
Help For Excursions
Weekly Open Home Program
This program seeks to bring together and build long term relationships within the community by small groups hosting each other at their family homes. The aim is to 'Break Bread Together' by sharing a meal with each other and fostering a sense of community and familiarity. Weekly meals are rotated throughout the group thus ensuring that every participant receives an opportunity to 'Open their Home' to their new friends.
Offer A Meal
Local schools are worked with to ensure support is provided where necessary and sharing of resources takes place to combat issues in schools that require external expertise particularly around radicalisation. Our volunteer group include teachers and individuals with years of experience in education and youth development and thus Community Lighthouse Foundation provides a unique service in the community through expertise it utilises to enhance local school environments and delivery of sensitive subject material.
Fund School Support
School visits to local Mosques are hosted, providing an opportunity for members of the local community to learn about each other and enhance their interaction throughout the area.
Help Fund Visits
An essential part of a vibrant community is the working partnership between different sections of the residents and organisations actively working in the community. Visits to places of worship have been hosted by members of Community Lighthouse Foundation for those of a different faith and members of civil society in order to foster greater understanding and closer working relationships. Engagement with initiatives undertaken by Interfaith groups have also been enhanced and will continue to be worked with in this much needed social sphere.
HRH Prince Charles
HRH Prince Charles recognising CLF Charity Founder work in the community.
Help Fund Community
Copyright © 2022 CLF Charity | Registered Charity Number: 1174466


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Garden Village development moves a step forward
Plans to deliver 'The Garden Village at Handforth' have moved a step closer today (Friday, 13th January).
The Garden Village at Handforth will create a bespoke new village that will include 1,500 new homes of which 30 per cent will be affordable, 5 per cent will be self-build and there will also be starter homes for young people, family homes, and 175 housing units for older people.
The scheme also includes a new 'all-through school', providing both primary and secondary education, with a community hall and sports pitches located alongside it as well as a children's nursery.
There will also be a village centre, with shops, restaurants, a hotel, and a village pub, along with up to 30 acres of employment such as studios and offices, as well as shared workspace facilities.
The village will have electric vehicle charging points and its own heat network, using sustainable energy.
Additionally, the scheme includes new footpaths and cycleways. a new wildflower grassland and playing fields, arts and heritage trails, community orchards and allotments, new trees and hedges, and new habitats which will be created by incorporating green roofs and green walls.
Today, at a meeting of Cheshire East Council's strategic planning board, committee members approved a hybrid planning application for the scheme, subject to conditions and legal agreements.
Councillor Nick Mannion, chair of Cheshire East Council's economy and growth committee, said: "This development has all the ingredients to create a truly wonderful new Cheshire village for the benefit of those living in, working in, and visiting the Garden Village for generations to come.
"Today's decision by members of the strategic planning board is a fantastic step forward for this development and officers can continue to progress and deliver an exemplar scheme.
"The Garden Village will not only provide a range of new homes, but will encourage healthier and more active lifestyles, and support biodiversity – delivering a net gain through planned on and off-site measures."
The development is one of 14 Government designated Garden Villages through Homes England's locally-led Garden Village Programme.
The council is the lead developer and owns around 70 per cent of the land allocated for the garden village, while the remaining 30 per cent is owned by third parties.
The site – allocated as a strategic development site in the council's adopted Local Plan Strategy – is around 300 acres and is east of the A34, south of the A555 and will be accessed via the A34 bypass.
Cllr Craig Browne, chair of Cheshire East Council's highways and transport committee, said: "The Garden Village also supports the council's long-term ambitions to increase active travel and will take the pressure off other towns and villages through investment in local infrastructure.
"As the lead developer, the council will provide the primary infrastructure to the site and the plans include making improvements to the A34, creating a new access road to the garden village, a park-and-ride facility near the train station, and new cycling and walking routes – including a pedestrian and cycle bridge over the A34."
An application for a park and ride scheme at Handforth railway station was previously approved.
A separate application relating to Dairy House Farm, which forms part of the Garden Village site, was previously approved and grants listed building consent for essential stabilisation and repair works of the former farmhouse and outbuildings.
Handforth Garden Village


Pushing, shoving, and a general air of discontent with having so many others around is typical of the crowded city. With the heat and smoky air people also become irritable, and violence breaks out as a common occurrence. Fresh drinking water would surely help sooth frayed nerves, but congestion demands that jammed city dwellers settle for recycled water. To add to the tension, some crowded cities seem to attract all races, and problems from racial mixing develop. The general condition that results is an ugly lack of peace and love among fellow creatures of the same species.
The city of the damned will certainly be jammed (Matthew 7), and pushing, shoving, and discontent will surely be typical there also. With the heat and smoke billowing up around all souls, there will be irritation and violence in plenty. Many of the lost will cry out for water of any kind (fresh or not), but to their dismay it will be denied them (Luke 16). Fortunately, man's nature of making a negative issue of racial differences will be no problem. The total darkness in hell will prevent anyone from noticing anything about their fellow lost souls. The general condition of the crowded city below will become a burning, turbulent, rolling mass of screaming, cursing, and hatred filled souls hopelessly lost in outer darkness. Indeed, there will be a distinct lack of peace and love there.
Now the present generation has achieved a high educational level which makes many people doubt the existence of the crowded city called hell. Belief in hell is commonly ranked with belief in the tooth fairy and leprechauns. However the place is discounted and ridiculed, its veracity does rest upon the words of Jesus Christ. He spoke of hell (and heaven) in "no uncertain terms." Christ was a historic person as even secular and atheistic historians reveal. Therefore, the existence of hell ultimately rests upon the integrity of Jesus Christ. As the Jewish Messiah and revealed God-man of all ages, did He tell lies or the truth? To deny hell is to bash our Lord's sincerity, AND the veracity of the Scriptures.
-- Isaiah 33:14 The sinners in Zion are afraid; trembling has seized the godless: "Who among us can dwell with the devouring fire? Who among us can dwell with everlasting burning?"
-- Matthew 10:28 "Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell." Jesus Christ said that.
-- Mark 9:43 ". . . it is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire." Jesus Christ said that.
-- Luke 16:24 (the lost) called out, ". . . I am in anguish in this flame."
* No one makes an honest case for the Gospel without presenting the Biblical hell.
The fact of people being crowded into cities is indeed a distressing fact of life. Even more distressing is the idea of those same unfortunate souls being assigned to an infinitely worse crowded city called hell. Fortunately, each and every person has the opportunity to improve his or her destiny through faith in and obedience to Christ. Admittedly, the fear of hell probably moves only a few toward salvation, but each soul is worth more than the world. To sum up, it should be said that if any person dislikes crowded cities, he should avoid hell at all costs. "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are they that put their trust in him." Psalms 2:12 Choose Jesus he is alive, and be blessed.


Amongst one of the most common electrical wiring thoughts is regarding how to wire a switch. When employing switches at your house is sort of uncomplicated, wiring a single might not be that simple for everyone. An ON-OFF switch is really quite simple to wire. There are different kinds of switches, but for this example, let us say you're setting up a single-pole toggle switch, a really typical swap (along with the most basic).
There are a few colours of wires within a regular single-pole toggle switch: black, white, and green. Splice the black wire in two and hook up them about the terminal screws - one on major and also the other on the base screw of your switch. The white wire serves like a resource of uninterrupted energy and is normally linked to some light colored terminal screw (e.g., silver). Link the eco-friendly wire to the ground screw of your swap.
These actions would normally be sufficient to help make a typical switch operate without a challenge. On the other hand, should you are certainly not assured you can attain the endeavor thoroughly and securely you superior enable the professionals get it done alternatively. Following all, there is certainly a rationale why this task has become the most common electrical wiring concerns questioned by most of the people.
For a few explanation, ways to wire a ceiling fan can also be amongst one of the most typical electrical wiring issues. To simplify this endeavor, you need to use a single change for just a single ceiling fan. To wire the supporter, it is only a make a difference of connecting the black wire in the ceiling fan on the black wire from the swap. When there is a lightweight, the blue wire needs to be related towards the black wire of the change as well.
There are actually good reasons why they are the most usually requested electrical wiring questions. 1, a lot of imagine it is really very simple to perform, and two, they're the common electrical responsibilities at your house. But then you certainly should not set your safety at risk within your goal to save money. The stakes could even be substantially increased should you make an effort to spend less and do an electrical wiring work with out enough information or encounter.


This is a #MeToo moment.
The New York City Police Department have opened an investigation into sexual assault allegations against mogul Russell Simmons.
Keri Claussen Khalighi alleges that Russell Simmons sexually assaulted her in 1991.


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Fourth Political Theory
Noomakhia
Ethnosociology (methods, principles, doctrines)
Geoplitics & IR
Turan as an Idea
Author: Alexander Dugin
Translator: Jafe Arnold
Introduction to Noomakhia – The Logos of Turan: The Indo-European Ideology of the Verticle (Moscow: Academic Project, 2017)
Turan and Eurasia: Similarities and Differences between Concepts
The space of North-Eastern Eurasia upon which Russia has established itself as a state and civilization over the past 500 years represents a special existential horizon. We can call this the Eurasian Horizon and speak of a specific Eurasian Dasein. This territory acquired the name Turan in Iranian sacred geography, and this name can by all means be seen as an analogue to the notion of "Eurasia."[1] Insofar as we will examine Russian civilization and its Logos in a separate volume, and given that in Russian civilization the Eurasian element is largely predominant, it is natural to apply the notion of Eurasia to the study of the Russian Logos, as did the Eurasianist philosophers, such as N.S. Trubetzkoy [2], P.N. Savitsky [3], G.V. Vernadsky [4], N.N. Alekseev [5], L.N. Gumilev [6], etc. In this case, the civilizations of Eurasia, united by a common horizon preceding the emergence of Russia as an historico-cultural axis, can be integrated into the concept of Turan.
In Noomakhia, by Turan we mean the civilizations and cultures which took shape on the territory of North-Eastern Eurasia (with the exception of Russian civilization which is examined in a separate study). This, of course, is a rather conditional division, as Russian civilization itself can be studied from different angles of view, whether as part of the Slavic world, as a most important component of the Byzantine Orthodox space, as something self-sufficient and unique (samobytnoe, in the likes of "Continent Russia" [7]), or as one historical expression of the existential horizon of Turan. In the present volume of Noomakhia, we will focus on those peoples who took shape on the territory of Turan before and/or parallel to the Russians. In this case, establishing a correspondence between the Logos of Turan and the Russian Logos might be the next important step allowing for a better understanding of both.
Yet another important consideration to be taken into account is that, originally, we planned for this volume of Noomakhia to examine all the civilizations either belonging to the Eurasian group or figuring under Eurasian influence. Thus, as we have just said, for us Turan and Eurasia were to function as synonyms. However, over the course of working on this subject, we have found that such might be divided into two components: firstly, we can speak of the Indo-European (and only Indo-European!) nomadic cultures that formed on the territory of Eurasia, more precisely in the space of the Great Steppe, in the period from the fifth millennium BC to the first millennium AD; secondly, we can consider those non-Indo-European peoples, on whom the influence of the nomadic Indo-European societies of the Great Steppe was decisive and fundamental, and who subsequently inherited the Indo-Europeans' mission starting in the first centuries AD, with the invasion of the Huns, and continuing up to the 19th century.
Thus, we have divided our study into two volumes. In the first, present book, The Logos of Turan, we focus exclusively on the Indo-European peoples who arose in the Great Steppe and spread their influence across virtually the whole territory of the Eurasian continent. In the second volume, The Horizons and Civilizations of Eurasia: The Indo-European Legacy and the Traces of the Great Mother, we follow the transfer of this steppic, nomadic, martial tradition to other, non-Indo-European peoples, first and foremost of the Altaic family, and we study the influence of Indo-European culture on other neighboring civilizations, such as the Siberian (and Paleo-Asiatic), the Tibetan, the Finno-Ugric, and the Caucasian.[8] For the sake of clarity of exposition, we have thus had to divide our preliminary conceptualization of the shared identity of the notions of Turan and Eurasia into two postulates: we understand "Turan" to be the civilization created in the space of the Great Eurasian Steppe by the Indo-European peoples and then transmitted directly to other nomadic peoples (first and foremost the Altaic); by "Eurasia", we mean the much wider spectrum of existential horizons, including Turan – as the core of the Eurasian continent, both Indo-European as well as post-Indo-European (Turko-Mongolian) – and the totality of civilizations and cultures that formed around the periphery of the Great Steppe which were influenced (both directly and indirectly) by Turan and the Indo-Europeans.
Thus, Turan should be considered the core, center, and heart of Eurasia, and Eurasia itself as the broader geosophical context including both Turanian and non-Turanian elements, both Indo-European and non-Indo-European cultures. This situation is further complicated by the fact that, moving throughout the space of Eurasia, some Indo-European cultures lost their primordial, axial identity (for example, the ancient Lydians and Phrygians in Anatolia, or the peoples of Western Europe in Modernity), while at the same time some non-Indo-European peoples (above all the Altaic peoples, as well as the Tibetans, the Uralic peoples, the peoples of the Caucasus, and even some Paleo-Asiatics, such as the Kets) adopted and laid such at the foundation of their cultures.
It is precisely with regards to this dialectic that the title of the second volume of Noomakhia dedicated to the question of Turan and Eurasia features an appeal to the gestalt of the Great Mother. If the Logos of Turan is at the center of the Eurasian continent and represents pure Apollonianism, then on the (noologically) opposite pole is the Logos of Cybele.[9] In the projection of this noological structure onto the geographical map we can see that the Logos of Cybele exerts decisive influence around the periphery of the Eurasian continent, i.e., it is built into the geosophical structure of Eurasia. If the Logos of Apollo dominates in Turan (the Great Steppe), then in the periphery traces of another civilization can be noted, one in which chthonic motives, Titanism, and matriarchy predominate. Turan (Apollonianism) exerted its influence, embodied first and foremost and most lucidly of all in the Indo-European nomadic, warrior cultures, on all the peoples and cultures of Eurasia, but its strength diminished insofar as it neared the coastal zones of the Eurasian continent where, on the contrary, the Logos of Cybele has been proportionally strong. This constitutes the main geosophical map of Eurasia and the dialectical essence of the Eurasian horizons. But in order to be convinced of this thesis, we need to study and dissect first the structures of the Indo-European civilizations and cultures of Turan, in order to determine their noological nature, and then, with the achieved results, turn to surveying other peoples and societies. The conceptual difference between Turan and Eurasia will be fully clear upon acquaintance with these two volumes of Noomakhia, which represent a whole, or two parts of one and the same study.
As follows, it bears recalling that the methodological foundation of Noomakhia was expounded in the first two volumes, The Three Logoi: Apollo, Dionysus, and Cybele and Geosophy: Horizons and Civilizations,[10] and the examination of individual societies and cultures belonging to the circle of the Indo-European horizon has already been undertaken in the individual Noomakhia volumes dedicated to the study of the Germanic, French, Latin, and Greek Logoi, to the civilization of Great Britain, the Semitic world, and the Indian and Iranian cultures.[11-18] All of the latter volumes of Greater Noomakhia are of principal importance to adequately understanding the Logos of Turan just as, in turn, this volume and its closely adjoined companion, Horizons and Civilizations of Eurasia,[19] can be considered key to the above-cited. Taken together, all of these works constitute a most important cornerstone of the Geosophy of Eurasia.
The Turanian Proto-Culture á la Oswald Spengler
As the special space of a self-sufficient civilization, Turan has only rarely been the subject of what have been rather narrowly specialized and thematic studies. One exception to this is the work of Oswald Spengler (1880-1936), who discerned Turan to be a particular civilizational field of principle significance to mankind as a whole. Spengler developed his theory of Turan in his unfinished work under the working title The Epic of Man, fragments of which have been published and made accessible to scholars only recently.[20-21] In this work, Spengler describes the voluminous field of history as consisting of four main stages or phases: A, B, C, and D.
Phase A lasted from the undetermined time of the first signs of Homo sapiens to the Upper Paleolithic. Spengler generally adheres to the concept of evolution, but he imparts such with a particular cyclical dimension. For our part, we categorically reject this theory and appeal to such exclusively from the standpoint of describing cultures while discarding any genetic continuity, much less hierarchy between societies built on notions of "more ancient vs. more modern", where "more modern" is seen as more developed, perfect, and differentiated than "ancient." The first signs of reasoning man might appear in one or another epoch only to disappear in another. Everything depends on how we understand "reason", a question which is in itself conditioned by a specific culture and mythology. Therefore, no universal criteria can be accepted here, and all the more insufficient are any attempts at building a progressive sequence from "less rational" types of society and man towards "more rational." If we engage in such, we are simply projecting the criteria of our own society (e.g., modern Western or Western-centric) onto all types of society in general, which is in itself illegitimate and incorrect ethnocentrism. Therefore, for Spengler, Phase A is purely a conditionality meant to inform us that we know nothing for sure of this epoch and can advance no hypotheses on this matter.
Phase B, according to Spengler, is situated in the interim from 20,000 to 6,000 BC and is characterized by man's discovery of the "inner world", the soul, and the phenomenon of death. Spengler metaphorically likens this period to his beloved crystals and minerals. Phase B, according to Spengler, means the presence of self-consciousness, distinguishable by the modern scholar, and identifiable in the traces of ancient cultures. Although Spengler and many of our contemporaries in general conceive of such "self-consciousness" as "simpler", this does not mean that it really was such.
Spengler calls both Phase A and Phase B "non-organic", and the two following, C and D, "organic." Spengler compares the third phase, C, to the slowly but autonomously moving simplest animal, the amoeba.[22] In this phase, proto-cultures are formed which will later, in Phase D lasting up to the present day, lie at the heart of all the historically known historico-cultural types. Spengler enumerates three "proto-cultures", three "civilizational amoebas" at stage C: (1) the Atlantic, (2) the Kushite, and (3) the Turanian.
The Atlantic culture, in Spengler's view, claimed the Western parts of Europe and Africa, and was distinguished by a heightened concern with the post-mortem worlds. In classical archaeology, the pre-Indo-European population of Europe, to which belonged the Minoans, the Pelasgians, the Basques, the Sicels, the Iberians, and the Leleges (to which some would also add the Picts, and so on), is generally considered to be the bearer of this Atlantic culture. This is the "culture of the otherworld." Hence the immense monuments erected for the deceased, the cult of the "otherworld" and its divinities, and the cyclopean constructions typical of this culture, such as the megaliths. This culture was preoccupied with questions of genetic identity, blood, which connects the living to the world of the dead. Hence the beginning of mummification, embalmment, and luxuriant burial rituals. The Atlantic culture was the culture of "living death."[23]
The second proto-culture of epoch C was the Kushite culture, whose center Spengler situates in the South of Eurasia between India and the Red Sea. This proto-culture was typified by a preoccupation with the of idea of "fate", as if such were a mathematical law of the world embodied in the Sky to which all processes on Earth are subject. The Kushite culture was indifferent towards death and life, instead concentrating all of its attention on the study of the mathematical patterns of the world. In Phase D, the Kushite style would be most fully of all expressed in Assyrio-Babylonian civilization.
The third type of proto-culture is that of Turan, and it is here that we arrive at ideas which resonate with both Noomakhia and some of the philosophical and historical intuitions of the Russian Eurasianist thinkers. The proto-culture of Turan, according to Spengler, represents a pure "heroic style." At its center stands the battle of the hero against the forces of death and fate. The hero and his "I" are put in the forefront and recognized to be a divine element. The world is full of the forces of life and is the field of endless battle. Neither fate (of the Kushite style) nor death (in the Atlantic style) are higher values for the man of Turan. Immortality is achieved only through battle, and a dignified life was believed to be one lived with a high-raised head. The gods of the martial civilizations of Turan embody this archetype: they are warriors, fearless, and indomitable. Spengler considers the chariot to be the most important symbol of the Turanian style. The identification of the chariot with the Indo-Europeans is not only Spengler's hypothesis, but is the common ground of archaeology. Indeed, the most ancient traces of chariots are to be found in Eurasia, in the South Urals around 2000 BC, and the first whole chariots were found in the Sintashta cultural circle dated to the end of the 21st century BC. Around 2700 BC, the first traces of carts, which preceded the first war chariots (the Maikop culture), are also to be found in Turan. It is from the South Urals that chariots began to disperse throughout the surrounding regions, including all the way up to the Caspian and Aral Sea, and across Eurasia in both directions – to Western Europe, all the way up to the Atlantic, and to the Far East.
Around 1200 BC, waves of warlike peoples on chariots descended towards the Mediterranean and founded new types of cultures. The Achaeans flooded Greece and settled in Mycenae. The Hyksos invaded Egypt, and the Kassites seized Babylon. In the very same period, Indo-European warriors on chariots advanced into Hindustan and built the Vedic culture of India on top of the remains of the ancient Mohenjo-Daro and Harappan cultures (which, in Spengler's view, belonged to the Kushite type). In China, the bearers of the Zhou civilization also arrived on chariots and conquered China. Thus, almost simultaneously, the bearers of the Turanian element (the "civilization of amoeba C") founded the three "high cultures" of Phase D: the Chinese, the Indian, and the Hellenic (in parallel with the Turanian invasions of the Babylonian and Egyptian civilizational zones). Thus, according to Spengler, the Indo-European peoples of Turan and their heroic style exerted decisive influence on the birth of the majority of the classical civilizations of the Old World, in whose shadow we continue to live to this day.
Lev Gumilev and the Study of Eurasia and the Nomadic Empires of Turan
The study of the nomadic civilizations of Eurasia, less known to European scholarship, constituted the core of the historical works of the Russian historian Lev Gumilev (1912-1992). Developing the particular approach of the Eurasianist philosophers, Gumilev devoted increased attention to the nomadic empires and ethnoi of Turan, demonstrating their fundamental influence on both the formation of Russian statehood and the histories of other civilizations. In his works on the Huns, the Ancient Turks, the Mongols, the Sarmatians, and other ancient nomadic peoples, Gumilev showed that the latter were not "barbarian tribes", but rather the bearers of a special cultural code associated with a particular value system, worldview, and ethics peculiar to the inhabitants of the steppes and the warrior nomads of Eurasia.[24-26] This ethical model was established in the Great Yasa Code of Genghis Khan and was addressed towards a particular type of people: "the people of long will."[27]
According to Gumilev, Eurocentric perspectives hinder full appreciation of the dignity of the civilization of Turan: for the historical Europeans, such was seen as the territory of "barbarians", from which the danger of attacks and invasions emanated from time to time. Perceiving the space of North-Eastern Eurasia in such a manner, Europe thus considered this land to be the "periphery of civilization", where one could find only scattered and incoherent relics taken from more developed cultures of the Mediterranean or India. But Gumilev demonstrated that if we look at the surrounding peoples and civilizations from the standpoint of Turanian man, through his own eyes, then we are revealed an entirely different picture, one saturated with nuances and hints, with a fully-fledged and complex historial, and with a special identity and numerous overlapping cultural circles in need of attentive and scrupulous study.
The civilizations of Turan were predominantly nomadic, and this is their distinctive trait. In the eyes of the sedentary civilizations, the culture of the nomadic peoples was constantly perceived to be hostile and alien. Moreover, nomadic conditions were not conducive to the development of literary and architectural objects, which necessarily poses difficulty to any study of this culture's content. Gumilev nevertheless called for overcoming both Eurocentrism and the cliches of the settled civilizations, and urged us to attempt to reconstruct, on the basis of the data we have in myths, chronicles, legends, travelers' accounts, etc., the structure of Turanian identity as it remained unchanged at its core, independent of the numerous peoples who subsequently or simultaneously became its bearers.
Leo Frobenius: Telluric Culture and the Feminine Sun
The theories of the German historian and anthropologist Leo Frobenius (1873-1938) might also be of use for identifying the typology of the civilization of Turan. Frobenius associates every culture (in his terminology: paideuma) with earth, land and the organization of landscape.[28] Relations with and approaches to land therefore determine the essence of a given human culture. Thus, Frobenius proposed the following formula:
Культура есть земля, ставшая организмом через посредство человека.
Kultur ist durch den Menschen organisch gewordene Erde
Culture is earth that has become organic by means of man. [29]
On these grounds, Frobenius constructed a dual topography of culture using the metaphor of plants. According to Frobenius, the paideuma can be seen as a plant, having roots and a stem with branches and leaves. Such is the composition of the two halves of one organism: one part moves into and under the earth, which Frobenius called the "chthonic element", while the other draws upwards from the earth – this is the "telluric element." Both are tied to earth, to land, but in different ways: the chthonic is drawn to that from which it came, while the telluric strives towards the other, away from the soil from which it emerged. Both trajectories constitute the life of a culture.
Thus, according to Frobenius, cultures (paideuma) can be divided into two types or poles. One pole, the chthonic, is tied to the matriarchal element and exhibits centripetal tendencies, being drawn towards contraction, being closed or self-absorbed. The second, telluric pole is associated with the patriarchal element, with centrifugal motion, the feeling of expansion, overcoming limits, dynamism, and striving to break away from roots. Turan, in Frobenius' account, is the principal space of telluric culture.
While matriarchal cultures are inclined towards creating dwellings in caves, pits, and in dugouts, then patriarchal cultures erect homes and, at times, "great homes", which reflect the aspiration to create something large and gigantic. Such "great homes" served religious aims, initiations, and ceremonies among archaic peoples. Patriarchal societies are also constructed along a vertical geometry: the child reaches upwards from the earth, and society and social institutions are conceived as the branches of a tree, the point of a spear or an arrow, and become symbols of the axis around which hunting, war, and rituals are organized. Patriarchal cultures appreciate that which strives upward, especially fire. Hence the rites of cremating bodies. Death is understood as a prelude to new birth, like the seeding of plants. Matriarchal, chthonic cultures, on the other hand, value above all the material, the corporeal, and the maternal, and all that is associated with the lower levels of the universe, with that which is hidden within earth. Hence the social practices of gathering roots, berries, and mushrooms.
Both poles of culture envision space differently, on which point Frobenius emphasizes:
Теллурическим является покой неограниченного простора; хтоническим – тесное место, исполненное беспокойством.
Tellurisch ist Ruhe im unbegrenzten Raum. Chthonisch Unruhe im begrenzten Raum.
The telluric is the peace of unlimited space; the chthonic is the unrest of confined space. [30]
In Frobenius' view, it is the polarization of these two types of culture and their subsequent impositions upon one another that established the social architecture of civilizations with which we have to deal up to the present day. The territory of Turan, and more specifically the steppe zones of Eurasia, the Great Steppe, were the primordial hearth of the centrifugal cultures of the telluric (patriarchal) type, while the coasts of the Mediterranean and South Asia represent the zones of centripetal matriarchal cultures. The expansion of mobile, masculine cultures into the territories of the chthonic zones led to the emergence of the "great cultures" of India, West Asia, the Aegean zone, Rome, France, and England. Moreover, in Frobenius' view, these patriarchal cultures carry strength and vital life forces, while the matriarchal element imparted them with plastic forms. It is in this synthesis, in this dialectic between the telluric and chthonic that Frobenius sees all of world history. The telluric impulse, according to Frobenius, ceaselessly emanated from the territories of Turan.
Also of extreme importance to discerning the civilizations of Turan is Frobenius' study of various symbols, which he proposed to differentiate between types of society. Alongside the chthonic and telluric, Frobenius drew attention to another detail: the gender of the two celestial luminaries, the Sun and the Moon, across the languages and mythologies of all the world's peoples. Working through an enormous mass of linguistic and mythological material, Frobenius discerned an extremely interesting pattern, according to which all cultures can be distinguished as belonging to one of three basic groups with relation to the following symbols:
The masculine sun and feminine moon, envisioned in the form of man and wife or as brother and sister (joined in incestuous, but not explicitly censured marital bond).
The feminine sun and masculine moon, or Lunus, envisioned only as brother and sister, whose incestuous relationship is explicitly taboo. The violation of this taboo (generally by the moon) is understood to be a catastrophe and drama.
The masculine sun and masculine moon as two brothers.
The systematization of such an enormous mass of materials on the basis of all the sources available to him led Frobenius to construct a series of maps designating the zones dominated by each of these three forms. One is immediately struck by the fact that these zones represent stable poles which remain uninterrupted by the borders running between ethnoi, cultures, peoples, and civilizations. Moreover, the commonality of this symbol can even be found among cultures which otherwise lack anything similar and are even to be found on different civilizational levels.
The map of the distribution of the masculine sun and feminine moon looks thusly: we can clearly follow an uninterrupted strip running from England in Northern Europe through the Northern Mediterranean, Anatolia and the Middle East to India, South China, Polynesia, and up to Central America and the North-Eastern coast of South America. All of the indigenous cultures of these regions exhibit stable attributions of the male gender to the sun. According to Frobenius, cultures of this type are of a matriarchal orientation and cultivate everything associated with space.[31] To a significant extent, sacrality is derived from the number 4 (as in the four directions/orientations of space).[32]
Map of distribution of the languages and myths of the masculine sun and masculine moon
The following map delineates the distribution zone of cultures in which the sun is depicted as female and the moon as of male gender[33]:
Map of distribution of the languages and myths of the feminine sun and masculine moon
Here we can see that the territory of Turan is the core of the cultural space of the male moon and female sun. This space is distinguished by its patriarchal orientation, and at the center of its attention are time and symbolic and religious systems in which the number 3 occupies the central place. Thus, the telluric character of Turan is confirmed in its distribution of the pair of the male moon and female moon as well as by the predominance of the symbolism of time and the number 3.[34]
René Guénon: The Culture of Abel and the Civilization of Mantras
Insofar as Turan is principally the zone of nomadic civilizations, the symbolism of nomadic societies is crucial to the study of Turanian identity. The French Traditionalist philosopher René Guénon (1887-1953) drew attention to the symbolic peculiarities between the structures of nomadic societies (nomadism) and settled peoples (sedentarism). According to Guénon, in the Biblical context the figure who most generally represents nomads and pastoralists is Abel.[35] Guénon writes: "They [Cain and Abel] are the types of the two sorts of peoples who have existed since the origins of the present humanity, or at least since the earliest differentiation took place, namely that between the sedentary peoples, devoted to the cultivation of the soil, and the nomads, devoted to the raising of flocks and herds."[36]
According to Guénon, the notions of Iran and Turan also reflect this dualism, even etymologically: in Guénon view, the term arya, from which is derived the word Iran or Aryana, the "land of the Aryans", originally referred to someone engaged in agriculture – in this case from the Indo-European root *ar-, hence the Latin arare ("to plow"), arator ("plowman"), and arvum ("field").[37] The Ancient Jews were nomads and shepherds, and therefore their sacred texts unequivocally take the side of Abel as the victim of Cain. Abel is considered to be the righteous, while Cain is the brother-killer and cursed.
Guénon believed that pastoralists and nomads conceptualized the principle of time as unfolding in front of them, as their priority object, their element, all the while as they enjoyed the quality of unending space. Settled peoples, who conversely embody the permanence (or synchronism) of space, have time as their main object. Settled societies live in a fixed place, and therefore time is "closed" and constant. Living long cycles in the same place, settled cultures begin to attentively observe time, study its structures, and investigate its patterns. They thereby conceive themselves to be the historial and an historical phenomenon, i.e., something "lasting", uniting past and future.
Nomadic peoples, for their part, do not create anything "solid" or "long-term." They live in open space, which is their existential element. They unfold their potential in space, while time remains a secondary matter. They do not devote extensive attention to time or the method of its dimension. In Guénon's view, settled cultures therefore embody the principle of "compression" or "squeezing", while nomadic ones exhibit "stretching" and "expansion." The fact that nomads are primarily engaged in the herding of cattle symbolically corresponds to their mobility. Cereal and plant cultivation, conversely, are peculiar to settled cultures which, like plants, are immobile and tied to one place. Thus, settled cultures assign priority to the development of visual forms of sacred art, such as paintings, sculptures, architecture, etc. In Hinduism, such sacred images are called yantra. For nomadic peoples, meanwhile, visual depictions are often taboo, whereas the symbolism of sound is considerably more developed, as is the case with the Hindu mantras. In Guénon's analysis, vision is related to space, while hearing is tied to time. As follows, settled cultures develop "plastic" forms of art, while nomadic peoples tend to develop sonorous forms, such as music, poetry, etc.
As a concept, Turan is undoubtedly the field of nomadic civilization, the civilization of Abel. This does not exclude the presence in Eurasia of significant enclaves of settled societies, but the dominant identity of Turan is none other than nomadism. Hence the dominating factor of space, the scarcity of visual monuments, the absence of developed writing, and many other traits specific to Turanian culture. Turan, for Guénon, is the civilization of mantras.
The Turanian Factor: The Vertical Diurne
By correlating these introductory considerations, we can obtain a preliminary picture of the object of our study. Turan is the horizon of North-Eastern Eurasia coinciding with the Great Steppe, stretching from Transylvania in the West to Manchuria in the East. In terms of culture, this horizon is primarily the zone of inhabitance of nomadic peoples. We are dealing with a nomadic civilization dominated by the militaristic and patriarchal element, i.e., a culture of the telluric type. The influence of Turan is associated with expansion (as in accordance with Guénon); indeed, historically, Turanian expansion to the South and West repeatedly led to the establishment of new states, cultures, and developed civilizations, in which the peoples of Turan became the ruling class, the legislators of patriarchal style and, quite frequently, the bearers of the dominant language. The civilizations and polities of Rome, Greece, Anatolia (the Hittite kingdom, the Mitanni state, Urartu, etc.), Iran and India, Western Europe, the Balkans, Afghanistan, and others were created under the direct cultural and linguistic dominance of the Indo-European peoples of Turan as they expanded beyond the Great Steppe.
The role of this Turanian factor in the origins of historically known states is veritable with numerous historical examples, in which nomadic peoples subjugated settled populations and only jointly thereafter established political structures resembling or being states in the full sense of the word. The nomadic peoples assembled city-fortresses as centers for the storage and the protection of tribute exacted from the conquered farmers. They also became the core of the military aristocracy of socially differentiated societies. In this sense, the Turanian factor is a state-forming factor. On this note, it is telling that neither nomads nor farmers create states on their own, and any forms of intertribal associations among themselves are short-term and unstable.[38] This principle was first conceptualized by the Arab scholar Ibn Khaldun (1332-1406), and in the 19th century this theory was developed in detail by the Polish-Austrian philosopher and sociologist Ludwig Gumplowicz (1838-1909).[39-40]
The civilization of Turan is founded on the basic envisioning of open space and, in accordance with Frobenius, Turanian civilization cultivates the symbolism of the number 3. Moreover, in many of the myths and languages of the peoples of Turan, we theoretically ceaselessly encounter a male gender for the moon and a female gender for the sun.[41] The telluric character of the Logos of Turan is expressed in its foremost and rigidly, emphatically vertical orientation. The horizon of Turan structures the world along a vertical axis. This is expressed in the religion, cosmology, socio-political hierarchy, and psychological mode of Turanian societies. In the terminology of the sociology of the imagination [42] as developed by the French sociologist Gilbert Durand (1921-2012), this type of society corresponds to the psychic regime of the diurne. This regime is typified by:
A high degree of strict divisions
An attraction towards light and crystal clarity
An aspiration towards cleansing itself from materiality and corporeality
The sacralization of the Sky, luminaries, and elements of flight
High speed, rapidity
Militancy and heroism
Challenging death
Masculinity (virility)
Cutting and piercing weapons
Dualism, pairs of opposites
Hierarchies founded on subjugation and force
All of these considerations allow us to suggest from the very onset that, in the horizon of Turan, we are dealing with the predominance of the Logos of Apollo. This follows from everything that we know about the roots of European civilization and from theories on the Indo-European languages and cultures. We are tasked with determining to what extent this equivalence is convincing, justified, and legitimate, whether or not there are exceptions among the Indo-European cultures and, if there are, what has conditioned them.
[1] See: Alexander Dugin, Noomakhia – The Iranian Logos: The War of Light and the Culture of Awaiting (Moscow: Academic Project, 2016).
[2] N.S. Trubetzkoy, Nasledie Chingiskhana (Moscow: Agraf, 1999). In English: The Legacy of Genghis Khan and Other Essays on Russian Identity (Ann Arbor: Michigan Slavic Publications, 1991).
[3] P.N. Savitsky, Kontinent Evraziia [Continent Eurasia] (Moscow: Agraf, 1997).
[4] G.V. Vernadsky, Nachertanie russkoi istorii (Moscow: Algoritm, 2008).
[5] N.N. Alekseev, Russkii narod i Gosudarstvo [The Russian People and the State] (Moscow: Agraf, 1998).
[6] L.N. Gumilev, Ot Rusi do Rossii [From Rus to Russia] (Moscow: Ayris-press, 2008); Ibidem, Drevniaia Rus' i Velikaia Step' [Ancient Rus and the Great Steppe] (Moscow: Mysl, 1989); Ibidem., Tysiacheletie vokrug Kaspiia [The Millennium around the Caspian] (Moscow: AST, 2002).
[7] See: Alexander Dugin, "Continent Russia" in Absolutnaia Rodina (Moscow: Arktogeia, 2000).
[8] Alexander Dugin, Noomakhia – The Horizons and Civilizations of Eurasia: The Indo-European Legacy and the Traces of the Great Mother (Moscow: Academic Project, 2017).
[9] Alexander Dugin, Noomakhia – The Three Logoi: Apollo, Dionysus, Cybele (Moscow: Academic Project, 2014).
[10] Alexander Dugin, Noomakhia – Geosophy: Horizons and Civilizations (Moscow: Academic Project, 2016).
[11] Alexander Dugin, Noomakhia – The Germanic Logos: Apophatic Man (Moscow: Academic Project, 2015)
[12] Alexander Dugin, Noomakhia – The French Logos: Orpheus and Melusine (Moscow: Academic Project, 2015)
[13] Alexander Dugin, Noomakhia – The Latin Logos: The Sun and the Cross (Moscow: Academic Project, 2016)
[14] Alexander Dugin, Noomakhia – The Hellenic Logos: The Valley of Truth (Moscow: Academic Project, 2016); Ibidem, Noomakhia – The Byzantine Logos: Hellenism and Empire (Moscow: Academic Project, 2016)
[15] Alexander Dugin, Noomakhia – England or Britain? The Maritime Mission and the Positive Subject (Moscow: Academic Project, 2015).
[16] Alexander Dugin, Noomakhia – The Semites: Monotheism of the Moon and the Gestalt of Ba'al (Moscow: Academic Project, 2017)
[17] Alexander Dugin, Noomakhia – Great India: Civilization of the Absolute (Moscow: Academic Project, 2017)
[18] Alexander Dugin, Noomakhia – The Iranian Logos: The War of Light and the Culture of Awaiting (Moscow: Academic Project, 2016)
[19] Alexander Dugin, Noomakhia – The Horizons and Civilizations of Eurasia: The Indo-European Legacy and the Traces of the Great Mother (Moscow: Academic Project, 2017)
[20] Domenico Conte, Catene di cività: Studi su Spengler (Napoli: Ed. Scientifiche Italiane, 1994).
[21] Anton Mirko Koktanek, Oswald Spengler in seiner Zeit (Munich: 1968).
[22] Heidegger devoted heightened attention to amoebas, the very existence of which he tried to conceive in philosophical terms in his cycle of lectures on boredom. See: Martin Heidegger, Die Grundbegriffe Der Metaphysik (Frankfurt am Main: Vittorio Klostermann, 1983). It is suggestive that Heidegger spoke of amoebas with a certain "tenderness", as when he called amoebas "little animals" or Tierchen.
[23] The Lithuanian scholar of Ancient Europe, Marija Gimbutas (1921-1994) believed this culture to be matriarchal and bearing the cult of the "Great Goddess." Gimbutas called the cultures belonging to this type "Old Europe." See: Marija Gimbutas, Tsivilizatsia Velikoi Bogini [The Civilization of the Great Goddess] (Moscow: Rosspen, 2005).
[24] L. Gumilev, Hunnu [Xiongnu] (Moscow: Izd. Vostochnoi literatury, 1960).
[25] L. Gumilev, Drevnie tiurki [The Ancient Turks](Moscow: Nauka, 1967).
[26] L. Gumilev, Tysiacheletie vokrug Kaspiia [The Millennium around the Caspian] (Moscow: Harvest, 2008); Ibidem., Otkrytie Khazarii [Discovering Khazaria] (M. Di-dik, 1996); Ibidem., Drevniaia Rus' I Velikaia Step' [Ancient Rus and the Great Steppe] (Moscow: Mysl, 1992).
[27] L. Gumilev, Chernaia legenda [Black Legend] (Moscow: Ayris-press, 2008).
[28] See the discussion of Frobenius in: Dugin, Noomakhia – Geosophy: Horizons and Civilizations.
[29] Leo Frobenius, Das unbekkante Afrika: Aufhellung der Schicksale eines Erdteils (Munich: C.H. Becksche Verlagsbuchhandlung, 1923), 67. Frobenius is also responsible for the following formula: "Human culture should be seen as an independent organic being." [Menschliche Kultur ein selbständiges organisches Wesen sei] – L. Frobenius, Paideuma: Umrisse einer Kultur- und Seelenlehre (Munich: Beck, 1921), 39.
[30] Frobenius, Das unbekkante Afrika, 75.
[31] Leo Frobenius, Von Kulturreich des Festlandes (Berlin: Wegweiserverlag, 1932), 53.
[32] If in Eurasia and the Pacific this model of Frobenius' overall coincides with the geosophical map which we have constructed in Noomakhia, then with regards to Central America and South America we have arrived at diametrically opposite conclusions. See: Alexander Dugin, Noomakhia – The Civilizations of the New World: Pragmatic Dreams and Split Horizons (Moscow: Academic Project, 2017).
[33] Frobenius, Von Kulturreich des Festlandes, 55.
[34] Once again, with regards to Eurasia, the Geosophy of Noomakhia coincides with Frobenius' theses, while contradicting them entirely when it comes to North America. See: Noomakhia – The Horizons and Civilizations of Eurasia: The Indo-European Legacy and the Traces of the Great Mother.
[35] René Guénon, Le règne de la quantité et les signes des temps (Paris: Gallimard, 1945), 295; René Guénon, The Reign of Quantity and the Signs of the Times (Hillsdale: Sophia Perennis, 2004).
[38] See: Alexander Dugin, Etnosotsiologiia [Ethnosociology] (Moscow: Academic Project, 2014). In English as: Alexander Dugin, Ethnos and Society (translated by Michael Millerman, London: Arktos, 2018); Ibidem., Ethnosociology: The Foundations (London: Arktos, 2019).
[39] Ibn Khaldun, The Muqaddimah: An Introduction to History, 3 vol. (New York: Princeton University Press, 1958).
[40] L. Gumplowicz, Die soziologische Staatsidee (Graz: Leuschner & Lubensky, 1892); Ibidem., Der Rassenkampf: Soziologische Untersuchungen (Innsbruck: Wagner, 1928).
[41] This is explored in: Alexander Dugin, "Russia and Virgo Solar" in Mysteries of Eurasia.
[42] Alexander Dugin, Voobrazhenie: Filosofiia, sotsiologiia, struktury [The Imagination: Philosophy, Sociology, and Structures] (Moscow: Academic Project, 2015)
[43] G. Durand, Les Structures anthropologiques de l'imaginaire (Paris: Borda, 1969).


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5D74EE15-48CD-4EEA-92F1-F62D88C0420C
Woman admits 'menacing' post
Owain Johnston-Barnes
A Sandys woman yesterday admitted posting offensive comments about Chris Furbert on Facebook.
Shevaun Adcock, 48, was charged with sending a message "of offensive or menacing character" by public telecommunications.
In the post, made on the Bermuda Industrial Union's Facebook page in January, Adcock wrote: "You, Chris Furbert, are a f***ing idiot."
Adcock said that Mr Furbert, the BIU president, was "ruining Bermuda", adding: "If you continue to threaten Bermudians and our livelihoods I will come after you."
Magistrates' Court heard that the post was spotted by BIU staff on the morning of January 12.
After being arrested on January 20, Adcock admitted sending the message from her laptop, adding that she had attempted to delete the post without success.
Adcock later deleted her Facebook profile after her account was barraged with angry messages about her post, which was copied and spread widely online.
Adcock said she was "very, very sorry" for the post, which she said was sent in a moment of anger.
She later sent a letter to Mr Furbert and another person she believed she may have offended, expressing her remorse for the post.
Magistrate Khamisi Tokunbo said that the deluge of negative messages to her account was "of her own making".
"I am going to take it that you learnt from this and it will not happen again," Mr Tokunbo said, giving Adcock a six-month conditional discharge.
• It is The Royal Gazette's policy not to allow comments on stories regarding court cases. As we are legally liable for any slanderous or defamatory comments made on our website, this move is for our protection as well as that of our readers.
Water Safety council wants boater competence tests
Programme to boost women's work skills
Bermudian journalism pioneer Ernest Tucker to be inducted into CBC Hall of Fame
June Ventzos (1959-2020)
Published November 29, 2017 at 8:00 am (Updated November 29, 2017 at 12:09 am)


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Dave Fortman to Produce New Mudvayne Album
Mudvayne has tapped Dave Fortman (Superjoint Ritual, Evanescence) to produce their third album for Epic Records, slated for release this fall. Singer
Mudvayne has tapped Dave Fortman (Superjoint Ritual, Evanescence) to produce their third album for Epic Records, slated for release this fall. Singer Chad Gray, guitarist Greg Tribbett, bassist Ryan Martinie and drummer Matt McDonough chose Fortman because they felt he could combine the band's more extreme elements.
But before heading to The Plant in Sausalito, Calif. Fortman will spend time with Mudvayne in pre-production. "I've found that those first few days are the most important when it comes to setting the album's tone, challenging the band about their goals and fine-tuning the arrangements for maximum emotional impact," he says.
"We've been extremely fortunate to work with some amazing producers," says Gray. "Garth Richardson captured the band's raw energy on the first record and David Bottrill gave our music a three-dimensional quality on the second record. For this record, we asked Dave Fortman to produce because we wanted someone who can bring both of those elements together into a sound that's brutal and beautiful."
The upcoming album follows L.D. 50 and The End of All Things to Come — both of which were certified gold.
For more info, visit www.mudvayne.com.
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New Label, New Album for Social Distortion
By By Barbara Schultz


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Oura's Gen3 Launch is Marred by an Unhealthy Business Model
by crissly | Nov 15, 2021 | Gear |
I never would've guessed that the rollout of Oura's third-generation ring would go poorly. The Finnish health-tracking ring debuted in 2015 to high praise (some of which I gave). It's simple, accurate, stylish, and the near-universal choice for businesses and organizations to spot early warning signs of Covid. Everyone (well, everyone who cares about these things) eagerly awaited the arrival of Gen3.
But early reports have been disappointing. It's not because the company has significantly changed how the ring looks or works, but because Oura has transitioned to a new subscription model. Instead of accessing all the features when you purchase the ring, you now pay $6 per month for personalized insights and guided videos. Worse yet, many of the new features you're paying for, like blood oxygen measurements, don't even show up until early 2022.
Oura hedged its bets somewhat. The first six months of the subscription are free, and if you're upgrading from a Gen2 to a Gen3, you get a free lifetime subscription (but only if you buy before November 29!). In the end, you're still paying money to upgrade, and then paying more money for features you can't use yet. Oh, and Oura reduced the warranty from two years to one.
A subscription model isn't crazy in and of itself—other fitness trackers like Whoop and Fitbit require subscriptions. Those wearables are significantly cheaper than the Oura, though. That said, there just isn't anything out there quite like the Oura. It has a ton of sensors that are mostly very accurate, plus it's small and very easy to wear. If you want an Oura ring, the Gen3 still works fine. But I understand why people are feeling frustrated.
Photograph: ŌURA
The ring looks basically the same as the Gen2. You measure your index or middle finger with Oura's sizing kit to get a ring that fits you precisely. An astonishing array of sensors fit into this little package—Gen3 now has green and red LEDs, in addition to infrared and a new temperature sensing system—to track everything from your heart rate (24 hours a day) and minute changes in your body temperature to when you fall asleep and wake up.
These metrics get boiled into three separate categories—your body stress, sleep, and activity. Based on your performance in each of these categories, you get a Readiness Score every morning that assesses how able you are to tackle each day's activities. If you have a score of 85 or over, you're ready to take on any physical challenge. Under 70? You should probably back off for the day.
I've been wearing the Oura and double-checking it with a Whoop band and the Apple Watch Series 7. I'm a restless sleeper, and when it comes to sleep tracking, both the Whoop and the Oura are noticeably more sensitive and accurate than the Series 7, which regularly says I sleep an extra half-hour or hour. The Oura measures sleep latency in particular, or how long it takes to fall asleep each night—a useful metric that corresponds to whether I drank alcohol or worked out later in the day.