The election commission on Thursday declared 81 candidatures as valid after hearing 160 petitions filed against the rejection of their nomination papers by returning officers, reports UNB.
The commission, the appellate authority, competed its first-day hearing and disposed of almost all the 160 petitions.
It rejected 77 petitions and kept 2 pending.
On completion of the first-day hearing, BNP got back their single candidates in three constituencies—Bagura-7, Jamalpur-4, Manikganj-2 and Dhaka-1 - after the election commission cleared its aspirants' candidature for the parliamentary seats.
The commission started its three-day hearing at 10am on Thursday over petitions filed against the decision of the returning officers over the rejection and acceptance of nomination papers in different constituencies.
Now the BNP's valid contestants for the four constituencies are Morshed Milton for Bagura-7, Faridul KabirTalukder (Shamim) for Jamalpur-4, Abidur Rahman Khan for Manikganj-2 and Khandaker Abu Ashfaq of Dhaka-1.
Ruling Awami League fielded no candidate for 36 constituencies, while BNP for five parliamentary seats in the 11th national election slated for 30 December.
During Sunday's scrutiny of nomination papers by the returning officers, all BNP aspirants lost their candidature in six constituencies—Sunamganj-3, Manikganj-2, Jamalpur-4, Pabna-1, Bagura-7 and Dhaka-1, while AL aspirants in three constituencies—Kurigram-4, Satkhira-1 and Narayanganj-3.
Besides, other valid candidates declared by the EC include Sumon Sanyamat for Patuakhali-1, Afsar Ali for Satkhira-2, Jahirul Islam Mintu for Madaripur-1 , Mahbub Alam and Joynal Abedin for Gazipur-2, Jasmine Noor Baby for Brahmanbaria-6, Mustafa Selim for Rangpur-4, SM Shafiqul Alam for Khulna-6, Jubair Ahmed for Habiganj-1, Abdullah Al Helal for Brahmanbaria-3, Abu Bakar Siddique for Mymensingh-2, Sulaiman Khan Rabbani for Habiganj-4, Alauddin Mridha for Natore-4, Yunus Ali for Kurigram-4, Anisuzzaman for Barishal-2, Kamruzzaman Swadhin for Jhenaidah-3, KM Mujibul Haque for Cumilla-3, Foyzul Munir Chowdhury for Sylhet-5, Abdul Mannan for Jhenaidah-4, Syed Anwar Ahammad Liton for Brahmanbaria-3, Mamunur Rashid for Brahmanbaria-5 and Zakir Hossain for Dhaka-14, Mahfuzar Rahman for Kurigram-4, Mokhlesur Rahman for Brahmanbaria-2, Mahbub Alam for Lakshmipur-1, Niamul Bashir for Chandpur-5, Ashraf Uddin for Brahmanbaria-2, Abu Zafar for Gaibandha-3, Sayeduzzaman for Jashore-6, Abdur Rahman for Sirajganj-4, Abdur Rauf Mondal for Bogura-5, Habibur Rahman for Sirajganj-6, Shafiqul Islam for Bogura-2, Mohammad Foysal Bin for Bogura-6, Anisur Rahman for Chattogram-10, Mahfuzar Rahman for Kurigram-4, Shah Alam for Kurigram-4, Mustafa Selim for Rangpur-4,Yunus Ali for Kurigram-4 and Asaduzzaman for Rangpur-1.
The EC will dispose of 150 petitions on Friday and the remaining 233 will be sorted out on Saturday.
A total of 543 petitions were filed with the election commission within the stipulated three days till Wednesday challenging the decisions of returning officers over the rejection and acceptance of nomination papers submitted by aspirants to contest the next national election.


Speed dating inspired this woman to open up about her ulcerative colitis. Here's what she learned in the process.
People do crazy things when they're in love. People also do crazy things after they have an early morning colonoscopy.
One of my main concerns after I received my ulcerative colitis (UC) diagnosis was how I would be accepted in relationships — or if I would be accepted at all. This is a common worry among those of us with UC. We crave interpersonal and intimate relationships but are left with the worry of how a potential partner will react.
A few years ago, I treated myself to some shock therapy. This happened completely by accident — well, not completely — but changed my outlook on dating with UC.
I decided to go speed dating roughly six hours after having a colonoscopy.
I had been living in Chicago for about eight months when my gastroenterologist (GI) scheduled my scope for mid-January.
If there's anything to know about Chicago in January, it's a very bleak time. There's next to no sunlight, it's bitterly cold, and you spend a lot of time inside. When I was single, I'd mostly spend time at home, alone, with my cat and some takeout. This January, I was eager to do anything with anyone, just to get out of my apartment.
The colonoscopy would be a great start, I thought. It was like having a weekend, mid-week.
Being new to Chicago, most of my friends were people I had met at work. There was one gal I worked with quite a bit, and we became fast friends. She was someone who could get anyone out of their shell. So, of course, she found out about a speed dating event and signed us up.
I always wanted to experience speed dating, hoping something Hollywood-esque would occur, and I'd meet the man of my dreams because we both were dragged to the event by a friend.
She told me the date of the event — a random Wednesday in January, not thinking it was the same day as my colonoscopy — and I paid her my ticket.
Once I realized the scheduling overlap, I decided that having a colonoscopy on the same day of the speed dating event would be manageable. I figured since my colonoscopy was early in the morning, and speed dating didn't start until 6 p.m., I'd have plenty of time to recover and feel normal again.
Turns out, I would not.
Once I arrived for my scope, my anesthesiologist told me they wouldn't fully knock me out — for the first time, I'd be getting twilight drugs instead. I almost went into hysterics. Thankfully, though, I mustered up some courage and quickly forgot about the entire experience — the colonoscopy went off without a hitch.
Later that night, my friend and I arrived at the restaurant for the speed dating event. I knew I couldn't drink alcohol after receiving twilight drugs earlier in the day, so I handed my drink tickets to my friend and grabbed myself a Shirley Temple. If I couldn't drink, I could at least look like I was, right?
Each "speed date" went about the same. Hi, how are you, how did you get dragged into this, what movies do you like, oh, time's up! But there was one common thing I noticed each potential bachelor asked me when they sat down: "What are you drinking?"
Not wanting to lie, I said a Shirley Temple. Then, I got hit with, "Oh, you don't drink?" and "Why aren't you drinking?" and "Do people actually still order those?"
When I responded with "Yes, I do drink," and "Yes, people still order these," I found myself having a hard time answering why I wasn't drinking. With the first few guys, I lied and said I just didn't feel like it. But soon, I started to get annoyed with the same question over and over again. And then, I got fed up with coming up with excuses.
Bachelor: "Why aren't you drinking?"
Me: "I had a colonoscopy this morning."
None of them knew how to take it when I made this big reveal, let alone when I then launched into my tirade discussing my UC, what it is, and how long I'd had it.
But soon enough, it didn't bother me anymore. I wasn't embarrassed to say, "I have inflammatory bowel disease." I wasn't embarrassed to explain what it was. I didn't feel shame (thanks, twilight drugs), and it was oddly cathartic. The guys were awkwardly polite, and would usually comment on how I wasn't old, so there was "no way" I could've gotten a colonoscopy.
While I hate to disappoint you and say that I did not meet the man of my dreams at this event — not even close — I think it was this experience that led me on the path to advocacy, and ultimately to meeting my fiancé.
This experience taught me that I didn't want nervous laughter to be the response I received when I said I had ulcerative colitis. I didn't My 5 Ulcerative Colitis Insecurities — and How I Overcame Themwant the expression on the other person's face to be one of discomfort and disgust. I wanted to change it.
Now, when I first meet people, I'm not ashamed to open up about my UC right away. And I've found that opening up helps me weed out people who I wouldn't want to be in my life. When I told my fiancé about my UC, for example, he was inquisitive. He wanted to know more, and he was inspired to do research. That's how I knew he was a keeper.
Wedding Bells With IBD: Will Ulcerative Colitis Ruin My Big Day?
Is Colectomy a 'Cure' for Ulcerative Colitis?


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Hawke's Bay / Gisborne
Trinity Roots 'Citizen' Tour
Sat 13 Jun 2015, 6:00pm–12:00am
Where: Crab Farm Winery, 511 Main North Rd, Bayview, Napier, Hawke's Bay / Gisborne
Early Bird - Online: $27.50 ($25.00 + $2.50 fees)
Door Sales: $40.00
Trinity Roots
Listed by: Aston Road
Trinity Roots are taking to the road to celebrate the release of their third studio album 'Citizen' with a national tour this May and June.
The Wellington-based platinum-selling trio launched the powerful follow-up to 2004's Home, Land and Sea as part of their live performance at WOMAD 2015 in March.
New Zealand has come to know and love the music of Trinity Roots – a boil-up of ingredients that musically embody the very essence of our home, land and sea through their homely fusion of reggae, slow-funk and jazz exploration.
Citizen is a snapshot of the band's progression and development since the creation of the previous two albums. Musically & lyrically, Warren Maxwell, Rio Hemopo and newly-joined drummer Ben Wood (Newtown Rocksteady, Hikoikoi Reserve, Amiria Grenell, French for Rabbits) have expanded their palette of sound and produced something informative and resonant with present day Aotearoa.
Maxwell on Citizen:
"As an over-critical, pedantic, self-deprecating, arrogant, stubborn, egotistic musician, I feel really happy with this record. I feel anxious yet content in that we have made it a challenging listen. I feel like we've tried to stay true and sincere to all kaupapa in the songs – they all come from a genuine place for genuine purpose. Our intent is the same as it has always been – to convey honest musings on a vehicle of sonic influences to whomever wishes to listen."
Praise for the album…
"The album will be a bit of a jump for fans expecting another Home, Land and Sea, but Warren Maxwell's dusty tone and lyrical metaphor remain unchanged, acting as clear markers for navigating this sea of diverse influences"
– The Wireless
"A quietly accomplished album, Citizen is a slow burner that ends up dazzling."
– Metro Magazine
"The album is a waka of sorts: a vessel shaped from a living entity, carved into form and function. It urges us to look closely at ourselves, our families, and our communities, and at how we interact. It questions our priorities, our direction, and our leadership. It encourages us to consider change. It points the finger at greed, deception, hypocrisy, and apathy, yet manages to remain ever hopeful."
– Bay of Plenty Times
Citizen - out now in all good music stores and on iTunes.
Trinity Roots Announces New Zealand Tour
Posted: Monday 20 April 2015
Restaurants to book near Trinity Roots 'Citizen' Tour
North Hagley Park, Christchurch
Thu 6 Feb 3:00pm
Christchurch Town Hall, Christchurch
John Davies Oval – Queenstown Events Centre, Queenstown
Sat 8 Feb 3:00pm
Western Springs Stadium, Western Springs, Auckland
Wed 25 Mar 4:30pm
Spark Arena, CBD, Auckland

redpajama_set_name: RedPajamaCommonCrawl


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Jan. 19, 2019 / 10:22 AM
376 migrants tunnel under Ariz. border fence for asylum requests
Sommer Brokaw
Border Patrol agents processed a group of 376 Central American migrants on Monday. It has since been revealed that they represent the largest single group to cross the border. Photo courtesy of CBP Arizona.
Jan. 19 (UPI) -- Nearly 400 migrants who crossed a tunnel underneath a border wall in Arizona voluntarily turned themselves into authorities this week, U.S. Customs and Border Protection said.
A group of 376 migrants, comprised mostly of Guatemalan families and children seeking asylum, tunneled underneath the U.S.-Mexico border fence near Yuma, Ariz., just before noon Monday, the Arizona Republic reported. ABC News reported it was the largest group of asylum seekers to enter the U.S.
Customs and Border Protection officials released video footage Friday of the migrants walking along the U.S. side of the border fence and waiting in line for U.S. agents to process them for asylum.
Additional footage of #YumaSector Border Patrol agents processing the group of 376 Central Americans on Monday. #NationalSecurity #SouthwestBorder pic.twitter.com/SohiN2XPu0
RELATED Watch live: Trump to make 'major announcement' on shutdown, border
— CBP Arizona (@CBPArizona) January 18, 2019
Migrants, with the help of smugglers, dug seven holes in the soil underneath the border fence, agent Jose Garibay, a spokesman for the Customs and Border Protection's Yuma Sector, said.
Out of the 376 who crossed, the agency said more than 170 were children, including 30 unaccompanied minors.
It is the largest single group ever recorded since the agency began seeing a surge in arrivals of these migrants in the past two years, Garibay said. Historically, however, recent years have seen fewer unauthorized crossings than in years past. ABC cited government statistics indicating unauthorized crossings peaked in 2001, when there were 1.6 million apprehensions.
RELATED FDA to furlough more workers to fund review of new treatments
But more than 80 percent of recent apprehensions are of parents with children.
Yuma Border Sector Chief Anthony Porvaznik said his unit urgently needs funding to provide for these families.
"That's our No. 1 challenge that we have here in the Yuma sector, is the humanitarian problem," Porvaznik said.
RELATED Senate Republicans block funds for Homeland Security Dept., border agents
Immigration & Border Security


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The Bard and the Mini Coopers | The Independent | The Independent
https://www.independent.co.uk/arts-entertainment/theatre-dance/features/bard-and-mini-coopers-97987.html
Shakespeare gets a makeover as his lines are used in an ingenious version of The Italian Job
Russian court orders shutdown of renowned rights group | The Independent
https://www.independent.co.uk/news/supreme-court-moscow-soviet-union-shame-nazi-b1983289.html
Russia's Supreme Court has ruled that one of the country's oldest and most prominent human rights organizations should be shut down
Cambodian court orders early release of 5 activists | The Independent
https://www.independent.co.uk/news/phnom-penh-cambodia-national-rescue-party-vietnam-b1956361.html
A Cambodian appeals court has ordered the early release of five activists, including a prominent
Ahmadinejad orders higher enrichment of uranium | The Independent | The Independent
https://www.independent.co.uk/news/world/middle-east/ahmadinejad-orders-higher-enrichment-uranium-1891929.html
Iran's president Mahmoud Ahmadinejad has ordered his country's atomic agency to begin the production of higher enriched uranium.
Priti Patel orders review of crossbow laws | The Independent
https://www.independent.co.uk/news/uk/priti-patel-work-home-office-anthony-lawrence-windsor-castle-b1983164.html
A Home Office spokesperson said the department has been instructed to look at possible ways to 'strengthen controls' on the weapons.
Sarkozy orders deportation of foreign rioters | The Independent | The Independent
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Four cars were torched in Toulouse last night, but the violence by gangs of youths in poor
The untold story of gagging orders | The Independent | The Independent
https://www.independent.co.uk/news/media/press/untold-story-gagging-orders-2288607.html
Hundreds of other reporting restrictions remain in force, and the public knows next to nothing about them
China orders removal of 105 apps, including TripAdvisor | The Independent
https://www.independent.co.uk/news/china-orders-removal-of-105-apps-including-tripadvisor-tripadvisor-china-chinese-companies-arm-b1768573.html
Companies including the Chinese arm of TripAdvisor Inc. have been ordered by regulators to overhaul
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Rescission of bankruptcy orders justified | The Independent | The Independent
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LAW REPORT v 13 December 1995
Deliveroo doubles orders despite lifting of lockdown | The Independent
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The company said it has seen 'no material impact' from the reopening of the UK during the second quarter.
Christmas With The Coopers, film review: Horrible, schmaltzy yuletide family drama is a waste of an excellent cast | The Independent | The Independent
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President Joe Biden and aides are showing touches of prickliness amid growing scrutiny of the new
Court orders retrial of man convicted of killing Jill Dando | The Independent | The Independent
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Barry George will be tried for the second time for the murder of the television presenter Jill
New Zealand judge orders destruction of 108 boxes of Weetabix | The Independent | The Independent
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Nice (Villefranche), France Cruises
Home/Destinations/Mediterranean/Nice (Villefranche), France
Journey to the Exclusive Heart of the Cote D'Azur
Though its name may not be familiar, there's a good chance you'll recognize much of Villefranche while walking its beachfront and twisting, cobblestone streets. That's because it's been a cinematic hot spot for years, and movies such as To Catch a Thief, An Affair to Remember, and Never Say Never Again have all been shot here.
Behind the scenes, though, this resort town—located 20 minutes west of Nice—is considered one of the French Riviera's most exclusive spots. (It's also one of Europe's most sought-after residential areas, but not to worry: When you're on an Azamara® cruise, your very own boutique hotel travels with you.)
Once your hotel tenders in one of the deepest natural harbors in the Mediterranean, it's time to explore. Stroll along the pier, where colorful fishing boats are matched only by the colorful characters who tend their nets. Or dig your toes into the sands of beaches like Plage des Marinières, Plage de la Darse, or Plage de l'Ange Gardien.
Meander the labyrinth of winding stairways and narrow streets in the Old Town—home to many of Villefranche's most notable attractions, including Citadelle Saint-Elme, Chapelle Saint-Pierre, and Église Saint-Michel. A quick car ride to the east will bring you to Villa Ephrussi de Rothschild, a 20th century villa that overlooks nine gardens, each with a distinct theme.
If your travels have you needing to refuel, you're in luck. No day in Villefranche is truly complete without indulging in fine French cuisine, flavored with a distinct Mediterranean influence. Dine on local specialties like boeuf Rossini and fresh foie gras, or watch the world go by at Wine Pier—which is just as scenic as the name implies.
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Nice (Villefranche), France Highlights
Chapelle Saint-Pierre
Originally built in the 16th century, Chapelle Saint-Pierre was given new life when it was restored in 1957 with help from the iconic artist (and Villefranche resident) Jean Cocteau. His works depicting the saints and local fishermen now adorn the chapel walls.
Église Saint-Michel
Situated in the center of the Old Town, this Baroque Italian-style church houses many notable works of art, including a large painting of Saint Michael displayed above their marble altar, and the Christ of the Galleys—a recumbent sculpture of Christ crafted in the 18th century.
Citadelle Saint-Elme
Once built to watch over and protect the town of Villefranche, this 15th century citadel is now home to several museums, including the Musee Volti, which houses an impressive collection of bronze works, as well as the Goetz-Boumeester Collection.
Nice (Villefranche), France At a glance
-2°C / 28 °F
GPS: 43°42'18"N 7°18'45"E
Size: 4.88 KM2 (1.88 MI2)
Density: 1,121 Pop/KM2 (433 Pop/MI2)
Country Code: +33
33 12 76 00 or find a travel agent


Inspired by a conversation with one of my lovely followers on Facebook, I've put together a small collection of photos to show you some of the croquembouches I have made in recent times. Thank you to Linda for the inspiration!
Croquembouches are an eye-catching, traditional French dessert. Towers are built from profiteroles filled with cream or continental custard, and drizzled with chocolate or spun toffee…my mouth is watering just thinking about it!
Mini Croquembouches: Perfect for a small celebration, or as individual centrepieces at a party to serve double-duty as dessert!
The smallest towers I have made were constructed from 30 profiteroles or 'puffs'. In building my tallest tower to date, I used 110 profiteroles.
A croquembouche makes a nice alternative to cake for weddings, engagements & birthdays.
My favourite croquembouche (not pictured) that I have made was for a wedding in Gympie. Frangipani flowers were incorporated into the tower, which was drizzled with white chocolate. Yum!
I hope you've enjoyed this collection of croquembouches!
Hop to it – croquembouche, cake & candy eggs!


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Charges in fewer than 1% of cases probed by UK's first online hate crime unit
Fewer than 1% of cases investigated by the UK's first police unit dedicated to tackling online hate crime have resulted in charges.
Burnley fans reported for hate crimes more than any other club in past two years
Burnley supporters were reported for alleged hate crimes at football matches more often than any other club in England or Wales over the last two completed seasons, according to Home Office data.
Wycombe goalkeeper Allsop praised by Stonewall for reporting homophobic abuse
LGBT equality charity Stonewall has praised Wycombe goalkeeper Ryan Allsop after he reported homophobic abuse during his team's League One match at Tranmere.
Police could predict hate crimes with new technology, study suggests
Police could be able to predict spikes in hate crime and prevent them from happening by using a new computer algorithm, according to a new study.
New technology to target Brexit hate crime
Researchers are developing new artificial intelligence to tackle a surge in hate crimes after they rose to their highest levels since records began.
Hate crimes in Dundee almost halved in two years
Hate crimes in Dundee have fallen by more than 50% in two years.
Brexit referendum: Hate crime reports in Dundee buck the trend
The number of hate crimes reported in Dundee fell after last year's EU referendum, the Tele can reveal.


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THE LEGEND OF RA AND ISIS.
Now Isis was a woman who possessed words of power; her heart was wearied with the millions of men, and she chose the millions of the gods, but she esteemed more highly the millions of the khu's. And she meditated in her heart, saying, "Cannot I by means of the sacred name of God make myself mistress of the earth and become a goddess like unto
{p. xc}
Legend of Ra and Isis.
"Ra in heaven and upon earth?" Now, behold, each day Ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. The holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. And Isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double kingdom. Now the holy god arose, and the gods who followed him as though he were Pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. The flame of life departed from him, and he who dwelt among the cedars (?) was overcome. The holy god opened his mouth, and the cry of his majesty reached unto heaven. His company of gods said, "What hath happened?" and his gods exclaimed, "What is it?" But Ra could not answer, for his jaws trembled and all his members quaked; the poison spread swiftly through his flesh just as the Nile invadeth all his land. When the great god had stablished his heart, he cried unto those who were in his train, saying, "Come unto me, O ye who have come into being from my body, ye gods who have come forth from me, make ye known unto Khepera that a dire calamity hath fallen upon me. My heart perceiveth it, but my eyes see it not; my hand hath not caused it, nor do I know who hath done this unto me. Never have I felt such pain, neither can sickness cause more woe than this. I am a prince, the son of a prince, a sacred essence which hath preceded from God. I am a great one, the son of a great one, and my father planned my name; I have multitudes of names and multitudes of forms, and my existence is in every god. I have been proclaimed by the heralds Tmu and Horus, and my father and my mother uttered my name; but it hath been hidden within me by him that begat me, who would not that the words of power of any seer should have dominion over me. I came forth to look upon that which I had made, I was passing through the world which I had created, when lo! something stung me, but what I know not. Is it fire? Is it water? My heart is on fire, my flesh quaketh, and trembling hath seized all my limbs. Let there be brought unto me the children of the gods with healing words and with lips that know, and with power which reacheth unto heaven." The children of every god came unto him in tears, Isis came with her healing words and with her mouth full of the breath of life, with her enchantments which destroy sickness, and with her words of power which make the dead to live. And she spake, saying, "What hath come to pass, O holy father? What hath happened? A serpent hath bitten thee, and a thing which thou hast created hath lifted up his head against thee. Verily it shall be cast forth by my healing words of power, and I will drive it away from before the sight of thy sunbeams."
The holy god opened his mouth and said, "I was passing along my path, and I was going through the two regions of my lands according to my heart's desire, to see that which I had created, when lo! I was bitten by a serpent which I saw not. Is it fire? Is it water? I am colder than water, I am hotter than fire. All my flesh sweateth, I quake, my eye hath no strength, I cannot see the sky, and the sweat rusheth to my face even as in the time of summer." Then said Isis unto Ra, "O tell me thy name, holy father, for whosoever shall be delivered by thy name shall live." [And Ra said], "I have made the heavens and the earth, I have ordered the mountains, I have created all that is above them, I have made the water, I have made to come into being the great and wide sea, I have made the 'Bull of
{p. xci}
his mother,' from whom spring the delights of love. I have made the heavens, I have stretched out the two horizons like a curtain, and I have placed the soul of the gods within them. I am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. At his command the Nile riseth, and the gods know not his name. I have made the hours, I have created the days, I bring forward the festivals of the year, I create the Nile-flood. I make the fire of life, and I provide food in the houses. I am Khepera in the morning, I am Ra at noon, and I am Tmu at even." Meanwhile the poison was not taken away from his body, but it pierced deeper, and the great god could no longer walk.
Then said Isis unto Ra, "What thou hast said is not thy name. O tell it unto me, and the poison shall depart; for he shall live whose name shall be revealed." Now the poison burned like fire, and it was fiercer than the flame and the furnace, and the majesty of the god said, "I consent that Isis shall search into me, and that my name shall pass from me into her." Then the god hid himself from the gods, and his place in the boat of millions of years was empty. And when the time arrived for the heart of Ra to come forth, Isis spake unto her son Horus, saying, "The god hath bound himself by an oath to deliver up his two eyes" (i.e., the sun and moon). Thus was the name of the great god taken from him, and Isis, the lady of enchantments, said, "Depart, poison, go forth from Ra. O eye of Horus, go forth from the god, and shine outside his mouth. It is I who work, it is I who make to fall down upon the earth the vanquished poison; for the name of the great god hath been taken away from him. May Ra live! and may the poison die, may the poison die, and may Ra live!" These are the words of Isis, the great goddess, the queen of the gods, who knew Ra by his own name.[1]
Thus we see that even to the great god Ra were attributed all the weakness and frailty of mortal man; and that "gods" and "goddesses" were classed with beasts and reptiles, which could die and perish. As a result, it seems that the word "God" should be reserved to express the name of the Creator of the Universe, and thatneteru, usually rendered "gods," should be translated by some other word, but what that word should be it is almost impossible to say.[2]
The belief in One God.
From the attributes of God set forth in Egyptian texts of all periods, Dr. Brugsch, de Rougé, and other eminent Egyptologists have come to the opinion that the dwellers in the Nile valley, from the earliest times, knew and worshipped one God, nameless, incomprehensible, and eternal. In 1860 de Rougé wrote:–"The
[1. The hieratic text of this story was published by Pleyte and Rossi, Le Papyrus de Turin, 1869-1876, pll. 31-77, and 131-138; a French translation of it was published by M. Lefébure, who first recognized the true character of the composition, in Aeg. Zeitschrift, 1883, p. 27 ff; and a German translation by Wiedemann is in his collection of "Sonnensagen," Religion der alten Aegypter, Münster, 1890, p. 29 ff.
2 A similar difficulty also exists in Hebrew, for elomhim means both God and "gods"; compare Psalm lxxxii., i.]
{p. xcii}
unity of a supreme and self-existent being, his eternity, his almightiness, and external reproduction thereby as God; the attributing of the creation of the world and of all living beings to this supreme God; the immortality of the soul, completed by the dogma of punishments and rewards: such is the sublime and persistent base which, notwithstanding all deviations and all mythological embellishments, must secure for the beliefs of the ancient Egyptians a most honourable place among the religions of antiquity."[1] Nine years later he developed this view, and discussed the difficulty of reconciling the belief in the unity of God with the polytheism which existed in Egypt from the earliest times, and he repeated his conviction that the Egyptians believed in a self-existent God who was One Being, who had created man, and who had endowed him with an immortal soul.[2] In fact, de Rougé amplifies what Champollion-Figeac (relying upon his brother's information) wrote in 1839: "The Egyptian religion is a pure monotheism, which manifested itself externally by a symbolic polytheism."[3] M. Pierret adopts the view that the texts show us that the Egyptians believed in One infinite and eternal God who was without a second, and he repeats Champollion's dictum.[4] But the most recent supporter of the monotheistic theory is Dr. Brugsch, who has collected a number of striking passages from the texts. From these passages we may select the following:–
God is one and alone, and none other existeth with Him–God is the One, the One who hath made all things–God is a spirit, a hidden spirit, the spirit of spirits, the great spirit of the Egyptians, the divine spirit–God is from the beginning, and He hath been from the beginning, He hath existed from old and was when nothing else had being. He existed when nothing else existed, and what existeth He created after He had come into being, He is the Father of beginnings–God is the eternal One, He is eternal and infinite and endureth for ever and aye–God is hidden and no man knoweth His form. No man hath been able to seek out His likeness; He is hidden to gods and men, and He is a mystery unto His creatures. No man knoweth how to know Him–His name remaineth hidden; His name is a mystery unto His children. His names are innumerable, they are manifold and none knoweth their number–God is truth and He liveth by truth and He feedeth thereon. He is the king of truth, and He hath stablished the earth thereupon–God is life and through Him
[1. Études des Rituel Funéraire des Anciens Égyptiens (in Revue Archéologique), Paris, 1860, p. 72.
2. La croyance à l'Unité du Dieu suprême, à ses attributs de Créateur et de Législateur de l'homme, qu'il a doué d'une âme immortelle; voilà les notions primitives enchâssées comme des diamants indestructibles au milieu des superfétations mythologiques accumulées par les siècles qui ont passé sur cette vieille civilization. See Conference sur la Religion des anciens Égyptiens (in Annales de Philosophic Chrétienne, 5ième Série, t. xx., Paris, 1869, pp. 325-337).
3. Égypte, Paris, 1839, p. 245, col. 1.
4. Le Panthéon Égyptien, Paris, 1881, p. 4.]
{p. xciii}
only man liveth. He giveth life to man, He breatheth the breath of life into his nostrils–God is father and mother, the father of fathers, and the mother of mothers. He begetteth, but was never begotten; He produceth, but was never produced; He begat himself and produced himself. He createth, but was never created; He is the maker of his own form, and the fashioner of His own body–God Himself is existence, He endureth without increase or diminution, He multiplieth Himself millions of times, and He is manifold in forms and in members–God hath made the universe, and He hath created all that therein is; He is the Creator of what is in this world, and of what was, of what is, and of what shall be. He is the Creator of the heavens, and of the earth, and of the deep, and of the water, and of the mountains. God hath stretched out the heavens and founded the earth-What His heart conceived straightway came to pass, and when He hath spoken, it cometh to pass and endureth for ever–God is the father of the gods; He fashioned men and formed the gods–God is merciful unto those who reverence Him, and He heareth him that calleth upon Him. God knoweth him that acknowledgeth Him, He rewardeth him that serveth Him, and He protecteth him that followeth Him.[1]
Monotheism and polytheism coexistent.
Because, however, polytheism existed side by side with monotheism in Egypt, M. Maspero believes that the words "God One" do not mean "One God" in our sense of the words; and Mr. Renouf thinks that the "Egyptian nutar never became a proper name."[2] Whether polytheism grew from monotheism in Egypt, or monotheism from polytheism we will not venture to say, for the evidence of the pyramid texts shows that already in the Vth dynasty monotheism and polytheism were flourishing side by side. The opinion of Tiele is that the religion of Egypt was from the beginning polytheistic, but that it developed in two opposite directions: in the one direction gods were multiplied by the addition of local gods, and in the other the Egyptians drew nearer and nearer to monotheism.[3]
The sun the emblem of God.
From a number of passages drawn from texts of all periods it is clear that the form in which God made himself manifest to man upon earth was the sun, which the Egyptians called Ra and that all other gods and goddesses were forms of him. The principal authorities for epithets applied to God and to His visible emblem the sun are the hymns and litanies which are found inscribed upon
[1. Brugsch, Religion und Mythologie, pp. 96-99. The whole chapter on the ancient Egyptian conception of God should be read with M. Maspero's comments upon it in La Mythologie Égyptienne (Études de Mythologie, t. ii., p. 189 ff.).
2. Hibbert Lectures, p. 99.
3. Hypothezen omtrent de wording van den Egyptischen Godsdienst (in Geschiedenis van den Godsdienst in de Oudheid, Amsterdam, 1893, p. 25); and see Lieblein, Egyptian Religion, Leipzig, 1884, p. 10.
4 See the chapter "Dieu se manifestant par le soleil," in Pierret, Essai sur la Mythologie Égyptienne, pp. 18, 19.]
{p. xciv}
Confusion of gods.
the walls of tombs,[1] stelæ, and papyri[2] of the XVIIIth dynasty; and these prove that the Egyptians ascribed the attributes of the Creator to the creature. The religious ideas which we find in these writings in the XVIIIth dynasty are, no doubt, the outcome of the religion of earlier times, for all the evidence now available shows that the Egyptians of the later periods invented comparatively little in the way of religious literature. Where, how, and in what way they succeeded in preserving their most ancient texts, are matters about which little, unfortunately, is known. In course of time we find that the attributes of a certain god in one period are applied to other gods in another; a new god is formed by the fusion of two or more gods; local gods, through the favourable help of political circumstances, or the fortune of war, become almost national gods; and the gods who are the companions of Osiris are endowed by the pious with all the attributes of the great cosmic gods–Ra, Ptah, Khnemu, Khepera, and the like. Thus the attributes of Ra are bestowed upon Khnemu and Khepera; the god Horus exists in the aspects of Heru-maati, Heru-khent-an-maa, Heru-Khuti, Heru-nub, Heru-behutet, etc., and the attributes of each are confounded either in periods or localities: Tmu-Ra, and Menthu-Ra, and Amen-Ra are composed of Tmu and Ra, and Menthu and Ra, and Amen and Ra respectively, and we have seen from the hymn quoted above (p. lii.) that already in the XVIIIth dynasty the god Osiris had absorbed the attributes which belonged in the earlier dynasties to Ra alone.
History of the god Amen.
Still more remarkable, however, is the progress of the god Amen in Egyptian theology. In the early empire, i.e., during the first eleven dynasties, this god ranked only as a local god, although his name is as old as the time of Unas;[3] and
[1. E.g., the litany from the tomb of Seti I., published by Naville, La Litanie du Soleil, Leipzig, 1875, p. 13 ff.
2. E.g., Hymn to Amen-Ra, translated by Goodwin from papyrus No. 17, now preserved in the Gizeh Museum (see Les Papyrus Égyptiens du Musée de Boulaq, ed. Mariette, Paris, 1872, pll. 1-13; Records of the Past, vol. i., p. 127 f., and Trans. Soc. Bibl. Arch., vol. ii., p. 250), and by Grébaut, Hymne à Ammon-Ra, Paris, 1874); Hymns to Amen, translated by Goodwin (seeRecords of the Past, vol. vi., p. 97 f.; Trans. Soc. Bibl. Arch., vol. ii., p. 353), and Chabas (Mélanges Égyptologiques, 1870, p. 117); Hymn to Osiris, translated by Chabas (Revue Archéologique, t. xiv., Paris, 1857, p. 65 ff.), and Goodwin (Records of the Past, vol. iv., p. 97 ff.). The various versions of the XVth Chapter of the Book of the Dead, which consists of a series of hymns, are given in the Theban edition by Naville (Todtenbuch, Bd. I., Bll. 14-23), and the text of the later Saïte version is discussed and translated by Lefébure, Traduction comparée des hymnes au Soleil, Paris, 1868, 4to.
3. "Amen and Ament," are mentioned in 1. 558 of the inscription of this king; see Maspero, Recueil, t. iv., p. 66.]
{p. xcv}
it is not until the so-called Hyksos have been expelled from Egypt by the Theban kings of the XVIIth dynasty that Amen, whom the latter had chosen as their great god, and whose worship they had declined to renounce at the bidding of the Hyksos king Apepi,[l] was acknowledged as the national god of southern Egypt at least. Having by virtue of being the god of the conquerors obtained the position of head of the company of Egyptian gods, he received the attributes of the most ancient gods, and little by little he absorbed the epithets of them all. Thus Amen became Amen-Ra, and the glory of the old gods of Annu, or Heliopolis, was centred in him who was originally an obscure local god. The worship of Amen in Egypt was furthered by the priests of the great college of Amen, which seems to have been established early in the XVIIIth dynasty by the kings who were his devout worshippers. The extract from a papyrus written for the princess Nesi-Khonsu,[2] a member of the priesthood of Amen, is an example of the exalted language in which his votaries addressed him.
"This is the sacred god, the lord of all the gods, Amen-Ra, the lord of the throne of the world, the prince of Apt,[3] the sacred soul who came into being in the beginning, the great god who liveth by right and truth, the first ennead which gave birth unto the other two enneads,[4] the being in whom every god existeth, the One of One,[5] the creator of the things which came into being when the earth took form in the beginning, whose births are hidden, whose forms are manifold, and whose growth cannot be known. The sacred Form, beloved, terrible and mighty in his two risings (?), the lord of space, the mighty one of the form of Khepera, who came into existence through Khepera, the lord of the form of Khepera; when he came into being nothing existed except himself. He shone upon the earth from primeval time [in the form of] the Disk, the prince of light and radiance. He giveth light and radiance. He giveth light unto all peoples. He saileth over heaven and never resteth, and on the morrow his vigour is stablished as before; having become old [to-day], he becometh young again to-morrow. He mastereth the bounds of eternity, he goeth roundabout heaven, and entereth into the Tuat to illumine the two lands which he hath created. When the divine (or mighty) God,[6] moulded himself, the heavens and the earth were made by his
[1. The literature relating to the fragment of the Sallier papyrus recording this fact is given by Wiedemann, Aegyptische Geschichte, p. 299.
2 The hieratic text is published, with a hieroglyphic transcript, by Maspero, Mémoires publiés par les Membres de la Mission Archéologique Française au Caire, t. i., p. 594 ff., and pll. 25-27.
3 A district of Thebes on the east bank of the Nile, the modern Karnak.
4 See within, p: xcvii.
5. ###.
6. ### neter netra. M. Maspero translates "dieu exerçant sa fonction de dieu, dieu en activité de service," or "dieu déisant."]
{p. cvi}
conception.[1] He is the prince of princes, the mightiest of the mighty, he is greater than the gods, he is the young bull with sharp pointed horns, and he protecteth the world in his great name 'Eternity cometh with its power and bringing therewith the bounds (?) of everlastingness.' He is the firstborn god, the god who existed from the beginning, the governor of the world by reason of his strength, the terrible one of the two lion-gods,[2] the aged one, the form of Khepera which existeth in all the gods, the lion of fearsome glance, the governor terrible by reason of his two eyes,[3] the lord who shooteth forth flame [therefrom] against his enemies. He is the primeval water which floweth forth in its season to make to live all that cometh forth upon his potter's wheel.[4] He is the disk of the Moon, the beauties whereof pervade heaven and earth, the untiring and beneficent king, whose will germinateth from rising to setting, from whose divine eyes men and women come forth, and from whose mouth the gods do come, and [by whom] food and meat and drink are made and provided, and [by whom] the things which exist are created. He is the lord of time and he traverseth eternity; he is the aged one who reneweth his youth he hath multitudes of eyes and myriads of ears; his rays are the guides of millions of men he is the lord of life and giveth unto those who love him the whole earth, and they are under the protection of his face. When he goeth forth he worketh unopposed, and no man can make of none effect that which he hath done. His name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty power and terrible strength, and every god lieth in fear of him. He is the young bull that destroyeth the wicked, and his strong arm fighteth against his foes. Through him did the earth come into being in the beginning. He is the Soul which shineth through his divine eyes,[3] he is the Being endowed with power and the maker of all that hath come into being, and he ordered the world, and he cannot be known. He is the King who maketh kings to reign, and he directeth the world in his course; gods and goddesses bow down in adoration before his Soul by reason of the awful terror which belongeth unto him. He hath gone before and hath stablished all that cometh after him, and he made the universe in the beginning by his secret counsels. He is the Being who cannot be known, and he is more hidden than all the gods. He maketh the Disk to be his vicar, and he himself cannot be known, and he hideth himself from that which cometh forth from him. He is a bright flame of fire, mighty in splendours, he can be seen only in the form in which he showeth himself, and he can be gazed upon only when he manifesteth himself, and that which is in him cannot be understood. At break of day all peoples make supplication unto him, and when he riseth with hues of orange and saffron among the company of the gods he becometh the greatly desired one of every god. The god Nu appeareth with the breath of the north wind in this hidden god who maketh for untold millions of men the decrees which abide for ever; his decrees
[1. Literally "his heart," ab-f.
2 I.e., Shu and Tefnut.
3 I.e., the Sun and the Moon, ut'ati.
4. nehep; other examples of the use of this word are given by Brugsch, Wörterbuch (Suppl., p. 690).]
{p. xcvii}
"are gracious and well doing, and they fall not to the ground until they have fulfilled their purpose. He giveth long life and multiplieth the years of those who are favoured by him, he is the gracious protector of him whom he setteth in his heart, and he is the fashioner of eternity and everlastingness. He is the king of the North and of the South, Amen-Ra, king of the gods, the lord of heaven, and of earth and of the waters and of the mountains, with whose coming into being the earth began its existence, the mighty one, more princely than all the gods of the first company thereof."
Theories of the origin of the gods.
With reference to the origin of the gods of the Egyptians much useful information may be derived from the pyramid texts. From them it would seem that, in the earliest times, the Egyptians had tried to think out and explain to themselves the origin of their gods and of their groupings. According to M. Maspero[1] they reduced everything to one kind of primeval matter which they believed contained everything in embryo; this matter was water, Nu, which they deified, and everything which arose therefrom was a god. The priests of Annu at a very early period grouped together the nine greatest gods of Egypt, forming what is called the paut neteru or "company of the gods," or as it is written in the pyramid texts, paut aat, "the great company of gods"; the texts also show that there was a second group of nine gods called paut net'eset or "lesser company of the gods"; and a third group of nine gods is also known. When all three pauts of gods are addressed they appear as ###.[2] The great cycle of the gods in Annu was composed of the gods Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set and Nephthys; but, though paut means " nine," the texts do not always limit a paut of the gods to that number, for sometimes the gods amount to twelve, and sometimes, even though the number be nine, other gods are substituted for the original gods of the paut. We should naturally expect Ra to stand at the head of the great paut of the gods; but it must be remembered that the chief local god of Annu was Tmu, and, as the priests of that city revised and edited the pyramid texts known to us, they naturally substituted their own form of the god Ra, or at best united him with Ra, and called him Tmu-Ra. In the primeval matter, or water, lived the god Tmu, and when he rose for the first time, in the form of the sun, he created the world. Here at once we have Tmu assimilated with Nu. A curious passage in the pyramid of Pepi I. shows that while as yet there was neither
[1. La Mythologie Égyptienne (Études, t. ii., p. 237).
2. See Pyramid of Teta, l. 307 (Maspero, Recueil de Travaux, t. v., p. 46).]
{p. xcviii}
heaven nor earth, and when neither gods had been born, nor men created, the god Tmu was the father of human beings,[1] even before death came into the world. The first act of Tmu was to create from his own body the god Shu and the goddess Tefnut;[2] and afterwards Seb the earth and Nut the sky came into being. These were followed by Osiris and Isis, Set and Nephthys.
Dr. Brugsch's version of the origin of the gods as put forth in his last work on the subject[3] is somewhat different. According to him there was in the beginning neither heaven nor earth, and nothing existed except a boundless primeval mass of water which was shrouded in darkness and which contained within itself the germs or beginnings, male and female, of everything which was to be in the future world. The divine primeval spirit which formed an essential part of the primeval matter felt within itself the desire to begin the work of creation, and its word woke to life the world, the form and shape of which it had already depicted to itself. The first act of creation began with the formation of an egg[4] out of the primeval water, from which broke forth Ra, the immediate cause of all life upon earth. The almighty power of the divine spirit embodied itself in its most brilliant form in the rising sun. When the inert mass of primeval matter felt the desire of the primeval spirit to begin the work of creation, it began to move, and the creatures which were to constitute the future world were formed
[1. Recueil de Travaux, t. viii., p. 104 (l. 664). The passage reads:–
mes Pepi pen au atf Tem an xepert pet an
Gave birth to Pepi this father Tmu [when] not was created heaven, not
xepert ta an xepert reth an mest neteru an xepert met
was created earth, not were created men, not were born the gods, not was created death.
2. Recueil de Travaux, I. vii., p. 170 (l. 466).
3. Religion und Mythologie, p. 101.
4 A number of valuable facts concerning the place of the egg in the Egyptian Religion have been collected by Lefébure, Revue de l'Histoire des Religions, t. xvi., Paris, 1887, p. 16 ff.]
{p. xcix}
according to the divine intelligence Maa. Under the influence of Thoth, or that form of the divine intelligence which created the world by a word, eight elements, four male and four female, arose out of the primeval Nu, which possessed the properties of the male and female. These eight elements were called Nu and Nut,[1] Heh and Hehet,[2] Kek and Keket,[3] and Enen and Enenet,[4] or Khemennu, the "Eight," and they were considered as primeval fathers and mothers.[5] They are often represented in the forms of four male and four female apes who stand in adoration and greet the rising sun with songs and hymns of praise,[6] but they also appear as male and female human forms with the heads of frogs or serpents.[7] The birth of light from the waters, and of fire from the moist mass of primeval matter, and of Ra from Nu, formed the starting point of all mythological speculations, conjectures, and theories of the Egyptian priests.[8] The light of the sun gave birth to itself out of chaos, and the conception of the future world was depicted in Thoth the divine intelligence; when Thoth gave the word, what he commanded at once took place by means of Ptah and Khnemu, the visible representatives of the power which turned Thoth's command into deed. Khnemu made the egg of the sun,[9] and Ptah gave to the god of light a finished body.[10] The first paut of the gods consisted of Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, Nephthys and Horus, and their governor Tmu or Atmu.[11]
Egyptian account of the Creation.
In a late copy of a work entitled the "Book of knowing the evolutions of Ra, the god Neb-er-tcher, the "lord of the company of the gods," records the story of the creation and of the birth of the gods:–"I am he who evolved himself under the form of the god Khepera, I, the evolver of the evolutions evolved myself, the evolver of all evolutions, after many evolutions and developments which came forth from my mouth.[12] No heaven existed, and no earth, and no terrestrial animals or reptiles had come into being. I formed them out of the inert mass of watery matter, I found no place whereon to stand . . . . . I was alone, and the gods Shu and Tefnut had not gone forth from me; there existed
[1. Brugsch, Religion, pp. 128, 129.
2. Ibid., p. 132.
6. Ibid., pp. 149, 152.
12 The variant version says, "I developed myself from the primeval matter which I had made." and adds, "My name is Osiris, ###, the substance of primeval matter."]
{p. c}
"none other who worked with me. I laid the foundations of all things by my will, and all things evolved themselves therefrom.[1] I united myself to my shadow, and I sent forth Shu and Tefnut out from myself; thus from being one god I became three, and Shu and Tefnut gave birth to Nut and Seb, and Nut gave birth to Osiris, Horus-Khent-an-maa, Sut, Isis, and Nephthys, at one birth, one after the other, and their children multiply upon this earth."[2]
Summary of theories.
The reader has now before him the main points of the evidence concerning the Egyptians' notions about God, and the cosmic powers and their phases, and the anthropomorphic creations with which they peopled the other world, all of which have been derived from the native literature of ancient Egypt. The different interpretations which different Egyptologists have placed upon the facts demonstrate the difficulty of the subject. Speaking generally, the interpreters may be divided into two classes: those who credit the Egyptians with a number of abstract ideas about God and the creation of the world and the future life, which are held to be essentially the product of modern Christian nations; and those who consider the mind of the Egyptian as that of a half-savage being to whom occasional glimmerings of spiritual light were vouchsafed from time to time. All eastern nations have experienced difficulty in separating spiritual from corporeal conceptions, and the Egyptian is no exception to the rule; but if he preserved the gross idea of a primeval existence with the sublime idea of God which he manifests in writings of a later date, it seems that this is due more to his reverence for hereditary tradition than to ignorance. Without attempting to decide questions which have presented difficulties to the greatest thinkers among Egyptologists, it may safely be said that the Egyptian whose mind conceived the existence of an unknown, inscrutable, eternal and infinite God, who was One-whatever the word One may mean here and who himself believed in a future life to be spent in a glorified body in heaven, was not a being whose spiritual needs would be satisfied by a belief in gods who could eat, and drink, love and hate, and fight and grow old and die. He was unable to describe the infinite God, himself being finite, and it is not surprising that he should, in some respects, have made Him in his own image.
[1. The variant version has, "I brought into my own mouth my name as a word of power, and I straightway came into being."
2 The papyrus from which these extracts are taken is in the British Museum, No. 10188. A hieroglyphic transcript and translation will be found in Archæologia, vol. lii., pp. 440-443. For the passages quoted see Col. 26, l. 22; Col. 27, l. 5; and Col. 28, l. 20; Col. 29, l. 6.]
{p. ci}
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Interview with Dr. Laura Kunkel
Bryan Haggerty of SportsDegreesOnline.org interviews Dr. Laura Kunkel of The University of Texas at Arlington. They touch on her career, the current job market and opportunities for students with a Master's in Athletic Training, and what to look for when comparing master's programs.
About Dr. Laura Kunkel
Director, Master of Science in Athletic Training
Dr. Laura Kunkel is the director of the Master of Science in Athletic Training at the University of Texas at Arlington. She is also a member of the National Athletic Trainers' Association (NATA), Southwest Athletic Trainers' Association (SWATA), and Commission on Accreditation of Athletic Training Education (CAATE).
University of Texas at Arlington Bio for Dr. Laura Kunkel
University of Texas at Arlington Athletic Training Program Page
Bryan: Can you tell us a little bit about your academic journey and how you found your way into athletic training?
Dr. Kunkel: When I was a teenager in high school, I was interested in sports medicine. But at that time, I really didn't want to go to school as long as it took to get a medical degree plus go on to specialize in sports medicine. Then we eventually got an athletic trainer at our school and I got to see that it didn't take that much schooling and the athletic trainer spends a lot more time with the patients and develops relationships with them, so I just fell in love with it. For my academic journey, I did my undergraduate degree at Augustana University in Sioux Falls, South Dakota. At that time you could become an athletic trainer with a bachelor's degree which is obviously changing now, but I got my degree there and became certified and I went on to get a master's degree at University of Florida where I was a graduate assistant. I worked for a while, then eventually went back to school to get my doctorate while I was still working full time.
I worked for a while, then eventually went back to school to get my doctorate while I was still working full time.
Bryan: What was the name of the master's degree that you earned?
Dr. Kunkel: Yes, the long version that they have there is called "applied physiology and kinesiology with a concentration in athletic training sports medicine".
Bryan: You've had some wide ranging experiences as an athletic trainer, before you've settled into your position as a professor. You've worked at the various ranks in collegiate sports as well as professional ranks – tell me about some of the teams and organizations you've worked with.
Dr. Kunkel: When I was a graduate assistant, I was actually at a high school outside of Gainesville and my goal was always Division II or III college but I'm glad I got that high school experience because it was really rewarding and it taught me to be resourceful and creative. Here in Texas a lot of the high schools have a lot of resources and really nice equipment, but that's not the case around the country.
The first high school I was at, I think both of them actually, I had an ice machine and a hydrocollator (what you keep hot packs in) hot pack (hydroxylation for hot pack). And then I had some various rehab equipment. I learned to be very resourceful and creative when I didn't have all the bells and whistles. And I really enjoyed working with that age group – it wasn't exactly what I wanted for the rest of my career, but I'm glad that I did it because it is really rewarding to work with that age group. So that's while I was a graduate assistant.
I knew I wanted to work in the college setting and because I didn't have a lot of resources at the high school, I really hadn't done much post surgical rehab during my time as a GA because I just didn't have the resources, so they went to physical therapy. During my last semester at Florida I did an internship on campus [focusing on] post surgical rehab of some of the athletes there. I was able to get some more experience and feel a little more comfortable with that when I went on to take a job in the college setting.
I then took a position at Heidelberg University in Ohio which is a Division III school and I worked with football, women's basketball, and track and field. I was there for two years, and I really enjoyed it. I've seen all levels [of college athletics] and division three was my absolute favorite. I really enjoyed working with those athletes. They aren't on scholarship so they are doing it because they love the game. Not that Division I or II athletes don't love the game, but sometimes their sport is paying for their school, so it kind of feels like it's a job. My athletes [at Division III] were very good and talented, they just might not have the [physical gifts of top-tier Division I athletes]. [For example], my quarterback was 5'7″ – he was really good, he just didn't have the height. [But again], I really enjoyed my time working with Division III athletes.
When I left Heidelberg I went to Augustana where I went to undergrad which is a Division II school which is actually transitioning to Division I now. There I worked with football, men's basketball, and track and field. I [always] knew I wanted to work at a college, preferably Division II or III and that I wanted to work with football. I wanted to be a preceptor for athletic training students. And I was able to do all of those things, so that was really great for me. Then I kind of started thinking, so what's next then if I've already reached this goal? I found out I really enjoyed being a preceptor and I was pretty good at it too.
I started thinking about being a clinical coordinator for a program where I would oversee the preceptors and work on developing them into being better preceptors. An opportunity came up at Texas Wesleyan University in Fort Worth so I applied there and was able to get my first academic job working as a clinical coordinator. Since then I've always still tried to keep my hand in the game doing some contract work.
I was there for eight years and while I was there I got the opportunity to work with a professional golfer dealing with some back problems. This came through my network, being connected. From there I was asked to come to UT Arlington. It kind of fell in my lap. I went there to take a position overseeing our standardized patient lab, which was something new and challenging. Then about a year ago our program director left and I was asked to take over his position. So I've been in the program director role for about a year now.
Bryan: Well that's quite a journey. It's funny, you started out in athletic training because you didn't want to go through all those years of school but you ended up getting your PHD doctorate after all.
Dr. Kunkel: I know. I say that all the time. They told me it was going to be four years plus a residency, then a fellowship and I said "no" but now I've gone to school just as long anyways. It's funny how you change and grow and come up with new goals. I ended up going to school probably longer than I would have anyways.
Bryan: [Committing to all those years of school] sounds daunting before you start but then you get in it and [before you know it] you're halfway done already.
Dr. Kunkel: Yeah, it goes fast.
Bryan: There are a lot of kinesiology and exercise science programs out there. Athletic training seems to be the niche within these larger fields. Why do you feel like athletic training as a profession could be a great choice for young people out there who either were an athlete themselves or people who are passionate about sports?
Dr. Kunkel: A lot of people want to stay around sports and they like working with people who are highly motivated, so if they are interested in health care and they want to work with athletes or highly active people, I think it's a really good fit. For me, because I also majored in exercise science, I [had the chance to] work with some older populations, which I found [very] rewarding [while I was doing it], but [at the end of the day] it just wasn't the population I wanted to work with. I wanted to work with people that were highly motivated to get better, who really pushed themselves on a daily basis and are mentally tough. So that's why athletic training was a good fit for me compared to say physical therapy where you may work with athletes [from time to time] but you also work with people who got injured at work and may or may not [be motivated to get better quickly]. Athletic trainers also work with non-athletes too–[more all the time, in fact]–but in general it's active people that we work with.
Bryan: As the head of a department who [understands the field of athletic training very well], what are some of things prospective students should be looking for when trying to compare the athletic training master's programs?
Dr. Kunkel: First and foremost, every program has to post their first time pass rate on the board of certification exam, so I think that's very important. It's important that you can pass that exam once you are done. So I think that's important to look at. And schools also have to report employment rate in athletic training within six months of graduation, so I think that's important to look at as well. Then I would ask questions about their accreditation status or look on the CAATE website (Commission on Accreditation of Athletic Training Education), that's CAATE.net. There, you can clearly see any accreditation actions that have been taken [and find out] if there's been [any] kind of non-compliance with accreditation standards or things like that. So I think those are important questions to ask and look into.
Bryan: I did notice that your program [at University of Texas at Arlington] has recently been re-certified by the CAATE. Can you tell me a bit about that process – is that something that most [athletic training] programs out there have? Is that an exclusive certification?
Dr. Kunkel: To be eligible to take the national certification exam, the Board of Certification (BOC) exam, you have to graduate from a CAATE accredited program. Now Texas is unique in that Texas is the only state that allows you to become a licensed athletic trainer without getting that certification. So there are undergraduate programs in Texas that are not accredited and people can become eligible to take the Texas exam and become licensed in Texas but they can't work anywhere else. But aside from that, across the country, the programs have to be accredited by the CAATE for students to be eligible to sit for that exam because that's what they need to get licensed.
Bryan: What are some factors that you think set the University of Texas Arlington's athletic training program apart from other similar programs.
Dr. Kunkel: We have a really high first time BOC pass rate, it's 95% right now (three year aggregate rate). We also have our own standardized patient lab. A standardized patient is someone who is trained to act as a patient for students. We train them as actors and use them quite a bit in our program so students get that experience of being one-on-one with a patient without anyone there to help them. They don't have anyone to look at and say, what do I do? We do that quite a bit and we have our own standardized patient lab. A lot of programs [out there] that are using standardized patients, they use [another department's] lab (i.e., nursing lab) or something like that. But we have our own and we have a faculty member who is dedicated to our standardized patient program. So that's unique about (our program).
We also have a really robust inter-professional education program. So by definition, it's students from two or more health professions learning from, with and about each other and the idea is for patient safety. One of the top causes of death in the United States is medical mistakes. [For this reason], all health care programs have an inter-professional requirement where they need to be learning with and from and about other professions so they work well together after they graduate, for what's best for the patient. We do quite a bit of that in our program compared to other programs.
Another thing would be our location. We are in a big metroplex. Some of the best paid athletic trainers are Texas high school athletic trainers and we are in a big metro area where students can get a lot of good experiences and network quite a bit. Also our accreditation status. We are accredited till 2029, so we are in a good place there. When we went through re accreditation we had no non-compliances which is pretty rare. I would say those are probably the highlights.
Bryan: What can you tell us about the career prospects for those who graduate with a master's degree in athletic training? How is the job market?
Dr. Kunkel: That can depend on whether or not you are limiting yourself. If you are saying, "I went to UT Arlington, I want to stay in DFW (Dallas-Fort Worth), I don't want a job outside of DFW" then it's going to be a little harder. But the Bureau of Labor Statistics Occupational Outlook Handbook has athletic training growing 16% from 2019 to 2029 which they call much faster than average. And O Net, which also looks at the outlook of careers has [classified athletic training] at "bright outlook". It's constantly growing. [The field has changed considerably in recent years] from traditionally working in high schools, colleges and professional sports, to now there are athletic trainers in every branch of the military [and also] throughout various industrial [and corporate] settings. Amazon has at least one athletic trainer at every one of their distribution centers. Different car manufacturers like GM have athletic trainers, as well as Cirque Du Soleil, ballet [productions] and more. [Because there is now] a big focus on […] safety in the United States, I think [athletic training] is going to continue to grow. COVID has been interesting but overall I think it's going to grow.
Bryan: Now why would you say the need for athletic trainers is growing in those different kinds of areas, including corporate ones? Is it just safety or is there a change in the approach of health care?
Dr. Kunkel: So a lot of these industrial, construction, police and fire [department] settings where people are working with big equipment or on the line, a lot of [these companties] have found they are saving a lot of money by having the treatment and rehabilitation in house versus having to send [injured employees] to a physical therapy. So the companies are saving a lot of money that way. I think Boeing was the first to do it and they were saving millions of dollars.
Also just being able to have someone right there who can respond to an emergency or evaluate an injury without always involving urgent care or the ER – it's really grown a lot [for these reasons]. The military has found that they've had more injuries [recently] (this is what I've heard as I don't have a quote from anyone) [and there is speculation that it could have something to do with the general fitness of those who are entering the military]. [Since injuries have been on the rise, the military has begun] using athletic trainers a lot in the prevention aspect as well as treatment [of injuries] to keep people active as long as they can [especially during boot camp] and safely return them.
The same is true for police and fire [departments] – [they are finding that they are] able to save money by having [athletic trainers] in-house – providing some preventative programs to keep [staff members] healthy and on the job – while saving money.
Bryan: That makes lots of sense, and I think that trend means good things for the field of athletic training going forward.
Dr. Kunkel: It saves a lot in workman's compensation if they can keep people working and catching injuries early enough [so] they don't have to take time off.
Bryan: Is there any advice that you'd like to share with the next generation of people following in your footsteps into athletic training?
Dr. Kunkel: I would say it's a really cool job. I know when I still go out and provide care at events and things, I kind of sit there in awe and think, "I get to watch this game and if someone gets injured I get to help them and that's just awesome." I would also say from an advice standpoint, take advantage of every learning opportunity you can get. The schooling goes by really fast and you never know what you are going to see if you go help out at that tournament [that you have been invited to] – [an event that you might not] have to be at but [that you] want to help at.
You never know what kind of injuries you're going to see and get experience with. You also never know who you're going to meet. Networking is really big, just from my story to you, the only reason I'm at UT Arlington is because they knew me and they went and said, "hey we have an opening, do you want to come [join our team]?" There is a lot of that in athletic training, being able to network and meet people because you never know who is going to have a job opening and what opportunities might fall on your lap. I think that's really important.
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Article, Esperanto Communities - Komunumoj, Language - Ido
La Ido Linguo and Sharing it with Others
By Rachel 2015-02-06
Esperanto has a problem with branding. Can Ido be a blank slate for introducing others to Auxiliary languages? Most people.
Esperanto has a problem with branding. Can Ido be a blank slate for introducing others to Auxiliary languages?
Most people who have already heard of Esperanto, regard it with disdain, for some reason. I think part of the problem is that they see it as egotistical for one man to invent a language. Some people are a bit more familiar with Esperanto than just the 'synopsis', and their dislike of Esperanto comes from run-ins with Esperantistoj, who come off as pushy and defensive. (This, I think, is mainly because there's a few myths about Esperanto that everybody brings up, and we're tired of hearing it, so we get exasperated. Nobody listens to us! :P)
So, Esperanto has a branding problem. However, Ido does not. This is partially because almost nobody knows what Ido is.
Ido is more of a tabula rasa at this point. Yes, there are few speakers of Ido, and nobody knows what it is, but that can make it a building point.
I also think that telling people what Ido is would go over a bit better – Oh, a committee of people put together this language! Somehow sounds more scientific and thought-out than just some random man.
You still have the problem of the over-European influences on the language, even more so than Esperanto it seems like, but since nobody knows Ido to begin with, it's about "marketing" that as a strength. Perhaps not jumping right into the "Fina Venko", "This is a global second language for everybody" pitch. (Does Ido even have a "Fina Venko"? I'm not that close to Ido culture).
You also have the advantage of Ilu Elu Olu. People new to Ido won't find the same fighting going on over the Esperanto -iĉ, gender neutrality, and so on. Some people, who would otherwise be interested in learning Esperanto, can run into this early on and leave – not because it's being discussed, but because of the hate that gets spewed when it is discussed. Alienating people who voluntarily come to the language is not the way to spread your language!
I, myself, kabeis (left the Esperanto world) several times, but eventually came back because it was fundamentally a fun thing for me. I just learned which communities to avoid. ;P
Minor pluses include lack of hats – strange and different, hard-to-type (relatively) characters are intimidating! And perhaps lack of accusative – though, really kids, the accusative isn't a difficult concept to grasp. I had trouble with it at first, too, but it's really not difficult. ;P
So what do you think? If you're an Esperantist, do you think that Ido is worth a shot? (I mean, you already know Esperanto, how much more work would it be to learn Ido?)
Would it be worth it to be a part of and build the Ido community?
My Ido website is here: http://niaido.moosader.com/
And if you'd like to be part of a chatroom, there is #NiaIdo on Freenode. You can connect via the web through this link.
Some input from my friend Tea (with formatting/grammatical fixes):
As a long time Ido learner, I think that Ido has both a disadvantage and an advantage. That is: It is not well-known.
How's that good?
Well, Esperanto community is already as big as it is but it's also very crystallized. It is not flexible at all. Now, Ido is a very beautiful language and it fixes and improves a lot of Esperanto flaws (Call it flaws, call it features) although that depends on your taste. Ido has a chance of not learning of the mistakes of the past and to grow up and mature (both physically and actually the community feels very cozy because is not as big as Esperanto's).
I always saw Esperanto and Ido as two languages that can live together, that could even merge into one or even many languages (which would be really cool). Maybe they are not as close as dialects but they are two really close languages one to the other.
I saw other communities of not-known-languages that are really cool they are so flexible, so collaborative, they care about newcomers and about making the language grow and not bashing people for "not using it properly" and to see people speaking different languages, understanding each other and going towards the same goal is simply marvellous.
Because what I hate the most is to be new at something and have a bunch of smart-asses bashing me instead of helping me.
Stranguleys Lingwom
Esperanto-based alphabet for Klingon (cin̂an ĥolvad esperanto n̂ucmej)
gvatkapitalismo (poema traduko)
TEJO serĉas trejnistojn pri egaleco dum Internacia Junulara Kongreso 2018
This article was written by Rachel
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4 thoughts on "La Ido Linguo and Sharing it with Others"
I'm not really sure if that could work. After all, pretty much all the criticism that people make about Esperanto could be said about Ido: its an invented language, no one speaks it, it has no history, culture, no place where it is spoken, don't like the sound of it etc. Most of the critcism I've heard about Esperanto is because its a conlang rather than anything specific to it.
As for the gender debate, is that really a big issue? From personal experience, I haven't seen a big deal about it. Anytime I heard "amiko" its been meant in a gender neutral sense. I've never seen anyone assuming it was a male friend or insisting you must use "amikino". I think the whole gender issue will more or less fade away (unless its just the people I hang out with in Esperantujo).
I feel like Ido could be pitched as more of an academic, planned out, alternative to language barriers, and therefore the problems Esperanto has of "no culture", "no history", could be talked around. Esperanto has baggage attached, but the way Ido is presented can be thought out in more detail, and displayed more delicately.
The gender debate is an issue for many people, so therefore, yes, it is actually an issue. It does cause problems. It is uncomfortable for many women, people who do not identify as their assigned gender, and those who do not feel comfortable as just one or the other.
The fact that Zamenhof wasn't a linguist or an academic isn't holding anyone back from Esperanto. To be honest I don't think how Ido was created will change people's mind (especially as the delegation wasn't an official body but rather a random grouping). I don't see how the common misconceptions could be talk around, especially when Ido has far less of a history or culture than Esperanto.
To be honest, we only have one shot at having a constructed language taken seriously so we should put our eggs in one basket. If we divide and splinter, then no one wins and all we have are languages that look good on paper but aren't actually used.
I wasn't aware of the gender issue being a big deal, but I could be wrong.
I believe that big bad Esperanto is actually an obstacle to the widespread adoption of a constucted IAL.
It's so big (well known) that when people think of a conIAL they think of Esperanto and other languages are crowded into oblivion.
It's so bad that after a very short time they become disheartened with it's clunkiness and unnecessary complexities, not to mention the antagonism by the self appointed "warriors of the one true path", and leave…not just the language but the whole concept of a conIAL.
Rebooting Ido as Internaciona Dualinguo por Omni, and downplaying it's Esperanto origins might be a way to reboot the widespread acceptance of a conIAL. After all it is not so much "Improved Esperanto" as "rebuilt from the ground up" with 100% regular word building, no gender issues, no need to remember root classes, no jawbreaking consonant clusters.
The only thing Ido lacks is a regular table of correlatives, but since there is no prohibition against creating new words as speakers see fit there is nothing to stop anyone from creating such a table. The challenge would be to convince other speakers to adopt it.


Over the last few years, there have been a number of jester themed slots doing the rounds on the internet, in many of the net's hottest casino sites.
When Novomatic decided to take on the joker/jester themed genre, they were always going to have to produce something extra special to outweigh the competition. Magic Jester is their attempt.
Some will consider it a success, and others not to much. From a graphical point of view, it is certainly an improvement on other Novomatic slots.
Graphics aren't everything, though. If one overlooks the fruit symbols and jester icons in this game, and focuses solely on the features, then Magic Jester is a satisfactory video slot.
Novomatic was never going to blow you away with this release, and its minimal 5-reel, 10-payline structure certainly won't appeal to all.
In comparison with our Novomatic slots, it pays out fair prizes, but its wagering range is far in excess of anything we've seen from this casino software developer before. Magic Jester has its bright spots, then, amidst 5 reels and 10 paylines of familiarity.
You won't find the wager menu below the reels of this slot. Instead, they are off to the side, as some of the budding developers like to do these days. Novomatic's Magic Jester slot will allow players to alter all 10 paylines (although we're not really sure why you'd want to do that).
Players can also choose coin values from $0.02 up to $1,000. This gives the slot minimum stakes of $0.02 per line, per spin, and maximum wagers of $10,000. The Magic Jester slot is not cheap to play, and may be suited to high-rollers.
Given that they are forcing players to wager $0.02 per line (as opposed to the usual $0.01), you are going to expect a good return on those wagers. Magic Jester offers players the chance to win 1,600 coins with the smallest bet, whilst the maximum prize is capped at 800,000 coins. That's a more than fair return for your bets.
Wild symbols: There is a wild symbol in this slot, and you'd better make the most of it. Special symbols are few and far between in this game. That's not necessarily a bad thing, though, as it allows players to win more frequently, due to the absence of too many symbols. Wild symbols can replace all others in the slot.
Magic Reels: You can forget about free spins in this slot. There is only one bonus feature, and that plays a part in every spin you ever make on this game. It is known as the Magic Reels feature. After any spin, the jester, bell, watermelon, 7, or cherry icons may count as 2 or 3 symbols instead of the default single icon.
In this manner, it is possible to build larger combinations than the typical five-of-a-kind. You could actually pocket wins via combinations containing up to 15 symbols in all, thanks to the multiplied symbol Magic Reels feature.
There are certainly aspects of this slot which will appeal to players. The multiplier symbols are going to help you to build massive combinations.
Unfortunately, this also lowers the value of the prizes in the smaller combinations. Wild symbols are frequent enough to be of use, buy they don't offer you cash prizes of their own.
Players are going to have to decide what they want in a slot to determine whether Magic Jester fits the bill for them? Do they want frequent wins, or plenty of special features?
We would certainly take everything Magic Jester on-board, and weigh it against the many other jester themed slots out there.
Our conclusion is that whilst Magic Jester isn't exactly a very good slot, its competition (in the form of other developers' jester themed games) is even worse.
Considering that, Magic Jester is actually one of the better jester themed slots on the net. Even so, it could do with a number of improvements, such as a free spins bonus or scatter symbols to say the least.


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Approximate Size: 7-1/3" x 5-5/8"


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Query: Afghanistan
Asch, Timothy, 1932-1994
Asch, Patsy
National Anthropological Film Center (U.S.)
Balikci, Asen, 1929-
Film reels (color sound, 16mm)
HSFA.1986.13AFG
Film film record and edited film, Rivalry Training Among the Pashtoon, from an effort to document the full range of pastoral nomadic activities of the Pashtoon (Pakhtun) nomads of northeastern Afghanistan. The project was a joint effort of the Smithsonian Institution's National Anthropological Film Center and the National Film Board of Canada. Sup...
Ralph Redford Photographs
Ralph Redford
0.4 Cubic feet (Color, 35mm)
FSA.A2015.11
William F. Baggerman photographs of world travels
Baggerman, William F.
1,688 Color slides
31 Negatives (acetate, 35 mm)
22 Prints (silver gelatin)
5 Color prints
3 Postcards (color halftone)
NAA.PhotoLot.98-23
Photographs made during William F. Baggerman's travels, including trips on the Pan-American Highway, the Tara River in Yugoslavia, and a Transsaharan "expedition" in the Amazon River Region, and in the Balkans, Tibet, Iran, Afghanistan, and Bakistan. They document people and their natural and built environments, as well as markets, ceremonies and ...
American University Field Staff Faces of Change collection
American University (Washington, D.C.)
Miller, Norman N., 1933-
484 Film reels (color sound; 276,002 feet, 16mm)
Edited films, camera original film outtakes and uncut film footage (Afghanistan and Bolivia only), from the Faces of Change film series produced by the American University Field Staff. 27 edited films were created from filming projects in five diverse geographic locations: Afghanistan (the Maldar), Bolivia (Aymara), Kenya (Boran), Taiwan, and Soko...
Explorers Club film collection
Film reels (black-and-white color silent sound)
Collection consists of 23 films created or collected by the Explorers Club. Films include DJUKA - Morton Kahn, SWEENY, AFGHANISTAN, RIDDLE OF MAYAN CAVE, WONDERS OF THE SAHARA, JAMBO PORINI: EAST AFRICA, MEXICO, TIBET-FORBIDDEN TIBET, PRIMITIVE PEOPLES OF MATTO GRASSO, A STORY OF THE TROPICS, LA JEUNE FORET, FROM NEW LANDS TO OLD, HIGH ARTIC, ART...
Thomas Stauffer films
Stauffer, Thomas Reynolds, 1935-
Film reels (color silent; 16,000 feet)
Footage and audiotapes of Iran, Afghanistan and Pakistan recorded between 1959 and 1964. Legacy keywords: Sheep ; Animal husbandry ; Cookery ; Musical instruments ; Dance ; Domestic life ; Nomads Please note that the contents of the collection and the language and terminology used reflect the context and culture of the time of its creation. As an...
Pacho Lane films
Lane, Bruce, 1938-
Film reels (10 hours, color sound; 26,000 feet, 16mm)
Production film materials for TREE OF LIFE (2 versions TREE OF KNOWLEDGE, EAGLE'S CHILDREN, 1987 film footage of Afghanistan and film footage for a New Mexico Chile film. Please note that the contents of the collection and the language and terminology used reflect the context and culture of the time of its creation. As an historical document, its ...
Irwin Dermer films
Dermer, Irwin
Film reels (color sound)
Edited film THREADS OF LIFE and outtakes by Irwin Dermer documenting peoples of Iran and Afghanistan. The film was shot in 1973 and focuses on various aspects of rug production and trade. Please note that the contents of the collection and the language and terminology used reflect the context and culture of the time of its creation. As an histori...
Regional Aviation Assistance Group Reports [Posey]
Posey, Carl A.
1.35 Cubic feet (3 legal document boxes)
NASM.2000.0023
National Air and Space Museum Archives
This collection consists of airport reports and plans, mostly written by Posey, for the following countries: Costa Rica, Venezuela, Panama, Uruguay, Paraguay, Chile, Bolivia, El Salvador, Colombia, Honduras, Haiti, Trinidad, British Guiana, Spain, Lebanon and Afghanistan.
South Asia Photography Collection
Burke, John, d. 1900
Scowen & Co.
Shepherd & Robertson
8 Prints (albumen, images 24 x 29 cm. or smaller.)
Taken in the later 19th and early 20th centuries, these photographs portray the people, architecture and landscape of Sri Lanka, India and what is now the Pakistan-Afghanistan border area. The collection consists of 8 photographic prints: 1. Natives of Rajputana, signed "Shepherd & Robertson Photo 1120" in black ink in the lower left corner; 2, Nat...