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8.1 - One Sample Proportion
One sample proportion tests and confidence intervals are covered in Section 6.1 of the Lock5 textbook.
In the last lesson you were introduced to the general concept of the Central Limit Theorem. The Central Limit Theorem states that if the sample size is sufficiently large then the sampling distribution will be approximately normally distributed for many frequently tested statistics, such as those that we have been working with in this course. When discussion proportions, we sometimes refer to this as the Rule of Sample Proportions. According to the Rule of Sample Proportions, if \(np\geq 10\) and \(n(1-p) \geq 10\) then the sampling distributing will be approximately normal. When constructing a confidence interval \(p\) is not known but may be approximated using \(\widehat p\). When conducting a hypothesis test, we check this assumption using the hypothesized proportion (i.e., the proportion in the null hypothesis).
If assumptions are met, the sampling distribution will have a standard error equal to \(\sqrt{\frac{p(1-p)}{n}}\).
This method of constructing a sampling distribution is known as the normal approximation method.
If the assumptions for the normal approximation method are not met (i.e., if \(np\) or \(n(1-p)\) is not at least 10), then the sampling distribution may be approximated using a binomial distribution. This is known as the exact method. This course does not cover the exact method in detail, but you will see how these tests may be performed using Minitab.
8.1.1 - Confidence Intervals
On the following pages you will see how a confidence interval for a population proportion can be constructed by hand using the normal approximation method. Using Minitab, you will learn how to construct a confidence interval for a proportion using the normal approximation method or the exact method. When given the option, it is recommended that you use Minitab as opposed to performing calculations by hand.
8.1.1.1 - Normal Approximation Formulas
For the following procedures, the assumption is that both \(np \geq 10\) and \(n(1-p) \geq 10\). When we're constructing confidence intervals \(p\) is typically unknown, in which case we use \(\widehat{p}\) as an estimate of \(p\).
Note that \(n \widehat p\) is the number of successes in the sample and \(n(1- \widehat p)\) is the number of failures in the sample.
This means that our sample needs to have at least 10 "successes" and at least 10 "failures" in order to construct a confidence interval using the normal approximation method.
Below is the general form of a confidence interval.
General Form of Confidence Interval
\(sample\ statistic\pm\underbrace{(multiplier)\ (standard\ error)}_{\textbf{margin of error}}\)
The sample statistic here is the sample proportion, \(\widehat p\). When using the normal approximation method the multiplier is taken from the standard normal distribution (i.e., z distribution). And, the standard error is computed using \(\widehat p\) as an estimate of \(p\): \(\sqrt{\frac{\hat{p} (1-\hat{p})}{n}}\). This leaves us with the following formula to construct a confidence interval for a population proportion:
Confidence Interval of \(p\): Normal Approximation Method
\(\underbrace{\widehat{p}}_{\text{sample statistic}} \pm \overbrace{z^{*}}^{\text{multiplier}} \underbrace{\left (\sqrt{\frac{\hat{p}(1-\hat{p})}{n}}\right)}_{\text{standard error}} \)
Finding the z* Multiplier
The value of the \(z^*\) multiplier depends on the level of confidence. The multiplier for the confidence interval for a population proportion can be found using the standard normal distribution [i.e., z distribution, N(0,1)]. The most commonly used level of confidence is 95%. As shown on the probability distribution plot below, the multiplier associated with a 95% confidence interval is 1.960, often rounded to 2 (recall the Empirical Rule and 95% Rule).
Below is a table of frequently used \(z^*\) multipliers.
Confidence level and corresponding multiplier.
\(z^*\) Multiplier
95% 1.960, often rounded to 2
The value of the multiplier increases as the confidence level increases. This leads to wider intervals for higher confidence levels. We are more confident of catching the population value when we use a wider interval.
8.1.1.1.1 - Video Example: PA Residency
8.1.1.1.2 - Video Example: Dog Ownership
In Spring 2016, a sample of 522 World Campus students were surveyed and asked if they own a dog. Of the 522 students in the sample, 273 said that they did have a dog. Construct a 95% confidence interval for the proportion of all World Campus students who have a dog.
8.1.1.1.3 - Video Example: Books
8.1.1.1.4 - Example: Retirement
In a representative sample of 1168 American adults, 747 said they were not financially prepared for retirement. Let's construct a 95% confidence interval to estimate the proportion of all American adults who are not financially prepared for retirement.
First, we need to check our assumptions that both \(n\widehat p \geq 10\) and \(n(1-\widehat p) \geq 10\).
\(\widehat{p}=\frac{747}{1168}=0.640\)
\(np=1168 (0.640) = 747\) and \(n(1-p)=1168(1-0.640)=421\)
Both are greater than 10, so this assumption has been met. This means we can use the normal approximation method to construct this confidence interval.
Next, we can compute the standard error.
\(SE=\sqrt{\frac{\hat{p} (1-\hat{p})}{n}}=\sqrt{\frac{0.640 (1-0.640)}{1168}}=0.014\)
The \(z^*\) multiplier for a 95% confidence interval is 1.960
The formula for a confidence interval for a proportion is \(\widehat{p}\pm z^* (SE)\)
\(0.640\pm 1.960(0.014)=0.640\pm0.028=[0.612, \;0.668]\)
We are 95% confident that between 61.2% and 66.8% of all American adults are not financially prepared for retirement.
What if we wanted a 99% confidence interval?
Let's think about how our interval will change. The 99% confidence interval will be wider than the 95% confidence interval. In order to increase our level of confidence, we will need to expand the interval.
In terms of computing the 99% confidence interval, we will use the same point estimate \(\widehat{p}\) and the same standard error. Only the multiplier will change. From the plot below, we see that the \(z^*\) multiplier for a 99% confidence interval is 2.576.
\(99\%\;C.I.:\;0.640\pm 2.576 (0.014)=0.0640\pm 0.036=[0.604, \; 0.676]\)
We are 99% confidence that between 60.4% and 67.6% of all American adults are not financially prepared for retirement.
8.1.1.2 - Minitab: Confidence Interval for a Proportion
Before we can construct a confidence interval for a proportion we must first determine if we should use the exact method or the normal approximation method. Recall that if \(np \geq 10\) and \(n(1-p) \geq 10\) then the sampling distribution can be approximated by a normal distribution. Since we don't have the population proportion (\(p\)), we using \(\widehat p\) as an estimate. Note that \(n\widehat p\) is the number of successes in the sample and \(n(1-\widehat p)\) is the number of failures in the sample.
If this assumption has not been met, then the sampling distribution is constructed using a binomial distribution which Minitab refers to as the "exact method."
To check this assumption we can construct a frequency table. You first learned how to construct a frequency table in Lesson 2.1.1.2.1 of these online notes. Here is another example:
Minitab® – Frequency Tables
To create a frequency table of dog ownership in Minitab:
Open the data set:
fall2016stdata.mpx
From the toolbar in Minitab, select Stat > Tables > Tally Individual Variables
Double click the variable Dog in the box on the left to insert the variable into the Variable box
Under Display, choose Counts
This should result in the following frequency table:
N= 524
*= 1
From the frequency table above we can see that there were at least 10 "successes" and at least 10 "failures" in the sample. In this example a success is defined as answering "yes" to the question "do you own a dog?" A failure is defined as answering "no." Because both \(n \widehat p \geq 10\) and \(n(1- \widehat p) \geq 10\), the normal approximation method may be used. In Minitab, the exact method is the default method. If there are at least 10 successes and at least 10 failures, then you need to change the method to the normal approximation method.
Minitab® – Confidence Interval for a Proportion (Normal Approximation)
To create a 95% confidence interval of dog ownership using the normal approximation method in Minitab:
Open the data set: fall2016stdata.mpx
In Minitab, select Stat > Basic Statistics > 1-Proportion
In this case we have our data in the Minitab worksheet so we will use the default One or more samples each in a column.
Double click the variable Dog in the box on the left to insert the variable into the box.
The default Confidence level is 95
Change the Method to Normal approximation because the assumption of \(n \widehat p \geq 10\) and \(n(1- \widehat p) \geq 10\) has been met
This should result in the following output:
Event: Dog = Yes
p: proportion where Dog = Yes
Normal approximation is used for this analysis.
Sample p
95% CI for p
524 272 0.519084 (0.476304, 0.561863)
What if the assumption is not met?
If the number of successes or the number of failures in the sample is less than 10, then the exact method should be used instead of the normal approximation method. In Minitab, this means that in step 8 above the default setting of Exact method should not be changed.
What if we have summarized data and not data in a Minitab worksheet?
If you do not have a Minitab worksheet filled with data concerning individuals, but instead have summarized data (e.g., the number of successes and the number of failures), you would not load the data set, but in step 3 you would select Summarized data. For Number of events, enter the number of successes (i.e., \(n \widehat p\)) and for Number of trials enter the total sample size (i.e., \(n\)).
8.1.1.2.1 - Example with Summarized Data
Example: Lactose Intolerance
In a sample of 100 African American adults, 70 were identified as having some level of lactose intolerance. Compute a 95% confidence interval to estimate the proportion of all African American adults who have some level of lactose intolerance.
In this case we have summarized data so select Summarized data in the dropdown.
For number of events, add 70 and for number of trials add 100.
The default Confidence level is 95.
Click OK and OK.
p: event proportion
100 70 0.700000 (0.610183, 0.789817)
Example: Dieting
At the beginning of the Fall 2016 semester a representative sample of World Campus STAT 200 students was surveyed. The students were asked if they were currently dieting to lose weight. In the sample of 524 students, 184 said that they were dieting to lose weight. Construct a 95% confidence interval for the proportion of all World Campus STAT 200 students who are dieting to lose weight.
For number of events, add 184 and for number of trials add 524.
8.1.1.3 - Computing Necessary Sample Size
When we begin a study to estimate a population parameter we typically have an idea as how confident we want to be in our results and within what degree of accuracy. This means we get started with a set level of confidence and margin of error. We can use these pieces to determine a minimum sample size needed to produce these results by using algebra to solve for \(n\):
Finding Sample Size for Estimating a Population Proportion
\(n=\left ( \frac{z^*}{M} \right )^2 \tilde{p}(1-\tilde{p})\)
\(M\) is the margin of error
\(\tilde p\) is an estimated value of the proportion
If we have no preconceived idea of the value of the population proportion, then we use \(\tilde{p}=0.50\) because it is most conservative and it will give use the largest sample size calculation.
Example: No Estimate
We want to construct a 95% confidence interval for \(p\) with a margin of error equal to 4%.
Because there is no estimate of the proportion given, we use \(\tilde{p}=0.50\) for a conservative estimate.
For a 95% confidence interval, \(z^*=1.960\)
\(n=\left ( \frac{1.960}{0.04} \right )^2 (0.5)(1-0.5)=600.25\)
This is the minimum sample size, therefore we should round up to 601. In order to construct a 95% confidence interval with a margin of error of 4%, we should obtain a sample of at least \(n=601\).
Example: Estimate Known
We want to construct a 95% confidence interval for \(p\) with a margin of error equal to 4%. What if we knew that the population proportion was around 0.25?
The \(z^*\) multiplier for a 95% confidence interval is 1.960. Now, we have an estimate to include in the formula:
\(n=\left ( \frac{1.960}{0.04} \right )^2 (0.25)(1-0.25)=450.188\)
Again, we should round up to 451. In order to construct a 95% confidence interval with a margin of error of 4%, given \(\tilde{p}=.25\), we should obtain a sample of at least \(n=451\).
Note that when we changed \(\tilde{p}\) in the formula from .50 to .25, the necessary sample size decreased from \(n=601\) to \(n=451\).
8.1.2 - Hypothesis Testing
A hypothesis test for a proportion is used when you are comparing one group to a known or hypothesized population proportion value. In other words, you have one sample with one categorical variable. The hypothesized value of the population proportion is symbolized by \(p_0\) because this is the value in the null hypothesis (\(H_0\)).
If \(np_0 \ge 10\) and \(n(1-p_0) \ge 10\) then the distribution of sample proportions is approximately normal and can be estimated using the normal distribution. That sampling distribution will have a mean of \(p_0\) and a standard deviation (i.e., standard error) of \(\sqrt{\frac{p_0 (1-p_0)}{n}}\)
Recall that the standard normal distribution is also known as the z distribution. Thus, this is known as a "single sample proportion z test" or "one sample proportion z test."
If \(np_0 < 10\) or \(n(1-p_0) < 10\) then the distribution of sample proportions follows a binomial distribution. We will not be conducting this test by hand in this course, however you will learn how this can be conducted using Minitab using the exact method.
8.1.2.1 - Normal Approximation Method Formulas
Here we will be using the five step hypothesis testing procedure to compare the proportion in one random sample to a specified population proportion using the normal approximation method.
1. Check assumptions and write hypotheses
In order to use the normal approximation method, the assumption is that both \(n p_0 \geq 10\) and \(n (1-p_0) \geq 10\). Recall that \(p_0\) is the population proportion in the null hypothesis.
Is the proportion different from \(p_0\)?
Is the proportion greater than \(p_0\)?
Is the proportion less than \(p_0\)?
Null Hypothesis, \(H_{0}\)
\(p=p_0\) \(p= p_0\) \(p= p_0\)
Alternative Hypothesis, \(H_{a}\)
\(p\neq p_0\) \(p> p_0\) \(p< p_0\)
Type of Hypothesis Test
Two-tailed, non-directional Right-tailed, directional Left-tailed, directional
Where \(p_0\) is the hypothesized population proportion that you are comparing your sample to.
2. Calculate the test statistic
When using the normal approximation method we will be using a z test statistic. The z test statistic tells us how far our sample proportion is from the hypothesized population proportion in standard error units. Note that this formula follows the basic structure of a test statistic that you learned last week: \(test\;statistic=\frac{sample\;statistic-null\;parameter}{standard\;error}\)
Test statistic: One Group Proportion
\(z=\dfrac{\widehat{p}- p_0 }{\sqrt{\frac{p_0 (1- p_0)}{n}}}\)
\(\widehat{p}\) = sample proportion
\(p_{0}\) = hypothesize population proportion
\(n\) = sample size
3. Determine the p-value
Given that the null hypothesis is true, the p value is the probability that a randomly selected sample of n would have a sample proportion as different, or more different, than the one in our sample, in the direction of the alternative hypothesis. We can find the p value by mapping the test statistic from step 2 onto the z distribution.
Note that p-values are also symbolized by \(p\). Do not confuse this with the population proportion which shares the same symbol.
We can look up the \(p\)-value using Minitab by constructing the sampling distribution. Because we are using the normal approximation here, we have a \(z\) test statistic that we can map onto the \(z\) distribution. Recall, the z distribution is a normal distribution with a mean of 0 and standard deviation of 1. If we are conducting a one-tailed (i.e., right- or left-tailed) test, we look up the area of the sampling distribution that is beyond our test statistic. If we are conducting a two-tailed (i.e., non-directional) test there is one additional step: we need to multiple the area by two to take into account the possibility of being in the right or left tail.
4. Make a decision
We can decide between the null and alternative hypotheses by examining our p-value. If \(p \leq \alpha\) reject the null hypothesis. If \(p>\alpha\) fail to reject the null hypothesis. Unless stated otherwise, assume that \(\alpha=.05\).
When we reject the null hypothesis our results are said to be statistically significant.
5. State a "real world" conclusion
Based on our decision in step 4, we will write a sentence or two concerning our decision in relation to the original research question.
8.1.2.1.1 - Video Example: Male Babies
8.1.2.1.2 - Example: Handedness
Research Question: Are more than 80% of American's right handed?
In a sample of 100 Americans, 87 were right handed.
\(np_0 = 100(0.80)=80\)
\(n(1-p_0) = 100 (1-0.80) = 20\)
Both \(np_0\) and \(n(1-p_0)\) are at least 10 so we can use the normal approximation method.
This is a right-tailed test because we want to know if the proportion is greater than 0.80.
\(H_{0}\colon p=0.80\)
\(H_{a}\colon p>0.80\)
\(\widehat{p}=\dfrac{87}{100}=0.87\), \(p_{0}=0.80\), \(n=100\)
\(z= \dfrac{\widehat{p}- p_0 }{\sqrt{\frac{p_0 (1- p_0)}{n}}}= \dfrac{0.87-0.80}{\sqrt{\frac{0.80 (1-0.80)}{100}}}=1.75\)
Our \(z\) test statistic is 1.75.
3. Determine the p-value associated with the test statistic
This is a right-tailed test so we need to find the area to the right of the test statistic, \(z=1.75\), on the z distribution.
Using Minitab , we find the probability \(P(z\geq1.75)=0.0400592\) which may be rounded to \(p\; value=0.0401\).
\(p\leq .05\), therefore our decision is to reject the null hypothesis
Yes, there is statistical evidence to state that more than 80% of all Americans are right handed.
8.1.2.1.3 - Example: Ice Cream
Research Question: Is the percentage of Creamery customers who prefer chocolate ice cream over vanilla less than 80%?
In a sample of 50 customers 60% preferred chocolate over vanilla.
\(np_0 = 50(0.80) = 40\)
\(n(1-p_0)=50(1-0.80) = 10\)
Both \(np_0\) and \(n(1-p_0)\) are at least 10. We can use the normal approximation method.
This is a left-tailed test because we want to know if the proportion is less than 0.80.
\(H_{a}\colon p<0.80\)
\(\widehat{p}=0.60\), \(p_{0}=0.80\), \(n=50\)
\(z= \dfrac{\widehat{p}- p_0 }{\sqrt{\frac{p_0 (1- p_0)}{n}}}= \dfrac{0.60-0.80}{\sqrt{\frac{0.80 (1-0.80)}{50}}}=-3.536\)
Our \(z\) test statistic is -3.536.
This is a left-tailed test so we need to find the area to the right of our test statistic, \(z=-3.536\).
From the Minitab output above, the p-value is 0.0002031
\(p \leq.05\), therefore our decision is to reject the null hypothesis.
Yes, there is evidence that the percentage of all Creamery customers who prefer chocolate ice cream over vanilla is less than 80%.
8.1.2.1.4 - Example: Overweight Citizens
According to the Center for Disease Control (CDC), the percent of adults 20 years of age and over in the United States who are overweight is 69.0% (see http://www.cdc.gov/nchs/fastats/obesity-overweight.htm). One city's council wants to know if the proportion of overweight citizens in their city is different from this known national proportion. They take a random sample of 150 adults 20 years of age or older in their city and find that 98 are classified as overweight. Let's use the five step hypothesis testing procedure to determine if there is evidence that the proportion in this city is different from the known national proportion.
\(np_0 =150 (0.690)=103.5 \)
\(n (1-p_0) =150 (1-0.690)=46.5\)
Both \(n p_0\) and \(n (1-p_0)\) are at least 10, this assumption has been met.
Research question: Is this city's proportion of overweight individuals different from 0.690?
This is a non-directional test because our question states that we are looking for a differences as opposed to a specific direction. This will be a two-tailed test.
\(H_{0}\colon p=0.690\)
\(H_{a}\colon p\neq 0.690\)
\(\widehat{p}=\dfrac{98}{150}=.653\)
\( z =\dfrac{0.653- 0.690 }{\sqrt{\frac{0.690 (1- 0.690)}{150}}} = -0.980 \)
Our test statistic is \(z=-0.980\)
This is a non-directional (i.e., two-tailed) test, so we need to find the area under the z distribution that is more extreme than \(z=-0.980\).
In Minitab, we find the proportion of a normal curve beyond \(\pm0.980\):
\(p-value=0.163543+0.163543=0.327086\)
\(p>\alpha\), therefore we fail to reject the null hypothesis
There is not sufficient evidence to state that the proportion of citizens of this city who are overweight is different from the national proportion of 0.690.
8.1.2.2 - Minitab: Hypothesis Tests for One Proportion
A hypothesis test for one proportion can be conducted in Minitab. This can be done using raw data or summarized data.
If you have a data file with every individual's observation, then you have raw data.
If you do not have each individual observation, but rather have the sample size and number of successes in the sample, then you have summarized data.
The next two pages will show you how to use Minitab to conduct this analysis using either raw data or summarized data.
Note that the default method for constructing the sampling distribution in Minitab is to use the exact method. If \(np_0 \geq 10\) and \(n(1-p_0) \geq 10\) then you will need to change this to the normal approximation method. This must be done manually. Minitab will use the method that you select, it will not check assumptions for you!
8.1.2.2.1 - Minitab: 1 Proportion z Test, Raw Data
If you have data in a Minitab worksheet, then you have what we call "raw data." This is in contrast to "summarized data" which you'll see on the next page.
In order to use the normal approximation method both \(np_0 \geq 10\) and \(n(1-p_0) \geq 10\). Before we can conduct our hypothesis test we must check this assumption to determine if the normal approximation method or exact method should be used. This must be checked manually. Minitab will not check assumptions for you.
In the example below, we want to know if there is evidence that the proportion of students who are male is different from 0.50.
\(n=226\) and \(p_0=0.50\)
\(np_0 = 226(0.50)=113\) and \(n(1-p_0) = 226(1-0.50)=113\)
Both \(np_0 \geq 10\) and \(n(1-p_0) \geq 10\) so we can use the normal approximation method.
Minitab® – Conducting a One Sample Proportion z Test: Raw Data
Research question: Is the proportion of students who are male different from 0.50?
Open Minitab file:
class_survey.mpx
In Minitab, select Stat > Basic Statistics > 1 Proportion
Select One or more samples, each in a column from the dropdown
Double-click the variable Biological Sex to insert it into the box
Check the box next to Perform hypothesis test and enter 0.50 in the Hypothesized proportion box
Use the default Alternative hypothesis setting of Proportion ≠ hypothesized proportion value
Use the default Confidence level of 95
Select Normal approximation method
Click OK and OK
The result should be the following output:
Event: Biological Sex = Male
p: proportion where Biological Sex = Male
Null hypothesis
H 0: p = 0.5
Alternative hypothesis
H 1: p ≠ 0.5
Z-Value
-1.86 0.063
We could summarize these results using the five-step hypothesis testing procedure:
\(np_0 = 226(0.50)=113\) and \(n(1-p_0) = 226(1-0.50)=113\) therefore the normal approximation method will be used.
\(H_0\colon p = 0.50\)
\(H_a\colon p \ne 0.50\)
From the Minitab output, \(z\) = -1.86
From the Minitab output, \(p\) = 0.0625
\(p > \alpha\), fail to reject the null hypothesis
There is NOT enough evidence that the proportion of all students in the population who are male is different from 0.50.
8.1.2.2.2 - Minitab: 1 Sample Proportion z test, Summary Data
Example: Overweight
The following example uses a scenario in which we want to know if the proportion of college women who think they are overweight is less than 40%. We collect data from a random sample of 129 college women and 37 said that they think they are overweight.
First, we should check assumptions to determine if the normal approximation method or exact method should be used:
\(np_0=129(0.40)=51.6\) and \(n(1-p_0)=129(1-0.40)=77.4\) both values are at least 10 so we can use the normal approximation method.
Minitab® – Performing a One Proportion z Test with Summarized Data
To perform a one sample proportion z test with summarized data in Minitab:
Select Summarized data from the dropdown
Use the default Alternative hypothesis setting of Proportion < hypothesized proportion value
Event: Event proportion
95% Upper Bound for p
129 37 0.286822 0.352321
H 1: p < 0.4
\(H_a\colon p < 0.40\)
From output, \(z\) = -2.62
From output, \(p\) = 0.004
\(p \leq \alpha\), reject the null hypothesis
There is evidence that the proportion of women in the population who think they are overweight is less than 40%.
8.1.2.2.2.1 - Minitab Example: Normal Approx. Method
Example: Gym membership
Research question: Are less than 50% of all individuals with a membership at one gym female?
A simple random sample of 60 individuals with a membership at one gym was collected. Each individual's biological sex was recorded. There were 24 females.
First we have to check the assumptions:
np = 60 (0.50) = 30
n(1-p) = 60(1-0.50) = 30
The assumptions are met to use the normal approximation method.
For number of events, add 24 and for number of trials add 60.
60 24 0.400000 0.504030
\(np_0=60(0.50)=30\) and \(n(1-p_0)=60(1-0.50)=30\) both values are at least 10 so we can use the normal approximation method.
\(p \geq \alpha\), fail to reject the null hypothesis
There is not enough evidence to support the alternative that the proportion of women memberships at this gym is less than 50%.


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Get your Maria Callas Diva On For Pride Month!
The first-ever revival of Charles Ludlam's work, first done by his Ridiculous Theatrical Company (Irma Vep)
Stars, and is directed by, Everett Quinton, who was Ludlam's partner and frequent collaborator
Mark Erson, making his acting debut, is both the Pastor of St. John's, and the Artistic Director of its theatre
2 hours with one intermission
To purchase tickets visit brownpapertickets.com
By Charles Ludlam; Directed by Everett Quinton
In association with Yorick Theater
Off Off Broadway, Revival
Theatre at St. John's, 81 Christopher Street
Everett Quinton, Jenna Vath and Beth Dodye Bass in Galas. Photo by Theo Cote.
BOTTOM LINE: Stage vet Everett Quinton brings back Charles Ludlam's campy homage to singer Maria Callas for the first time, making for a fun addition to the pageantry of Pride Month in New York.
Arriving during the 50th anniversary of Stonewall and going up just across the street from the Stonewall Inn and the Ridiculous Theatre Company's one-time home on Sheridan Square, GALAS is a goofy, over-the-top, and loving tribute to legendary singer Maria Callas. For some, it's an introduction to the work of Charles Ludlam and his Ridiculous Theatrical Company, a group he founded in 1967. For others, who have followed this group for years, it's a chance to see Everett Quinton's take on Maria Magdalena Galas (first played by Ludlam). Quinton, a longtime member of the Company, performed in the original 1983 production as Galas' off-kilter, dedicated maid (and he also designed the costumes).
The scene is post-Mussolini Verona, where Galas disembarks from the train for a singing engagement, bird cage and small suitcase in tow. There to greet her is Giovanni Baptista Mercanteggini (Beth Dodye Bass), the owner of a brick company. Galas declares that she "is not a music lover. I am a musician. I AM music!" Giovanni is instantly smitten, in short order becoming her benefactor, manager, and husband. And so Giovanni's maid Bruna Lina Rasta (Jenne Vath) also starts attending to Galas.
Galas's dream is to sing La Traviata at the La Scala opera house, but management (Shane Baker and Chris Johnson) only offers her a guest contract, which deeply offends her. But Galas is also suing a man over his diet pasta, as well as meeting Pope Sixtus VII (Baker again)—the cast dons full Catholic regalia, with a rainbow cross and other Pride flourishes. The Pope is rude and dismissive of Galas, moving his hand when she bends down to kiss it, so that she finally must use a rosary to corral his hand to her mouth. Yet when Galas is finally given the chance to perform at La Scala, her voice won't cooperate.
Galas then accepts a fateful invitation to join Aristotle Plato Socrates Odysseus (Mark Erson) on his yacht, where his wife Athina (Maude Lardner Burke) and tossed-aside mistress Hüre Von Hoyden (Géraldine Dulex) happen to be as well. But in the end it's Bruna who remains her constant companion when they end up in Paris, after Aristotle has moved on to Jackie Kennedy. The uncompromising, take-no-prisoners Galas is left professionally and personally bereft. One wonders if the real Callas would have fared any better today.
As Galas, Quinton has a commanding stage presence, proudly striding across the stage in Ramona Ponce's rich, detailed costumes. He's also very funny, especially in a scene where Galas answers the phone, stepping around an imaginary phone cord. He also lends Galas a note of pathos, fitting for one who is mistreated and disrespected by so many. And Jenne Vath is unforgettable. Early on, Galas tosses a coat on her and Vath just stands there with the fur over her head. From her hair, which looks like she stuck a finger in a socket, to her ghostly makeup and bugged-out eyes, Vath is a riot—nutty and melodramatic.
Jim Boutin's painted scenery is simple but looks great. Robert Neapolitan gifts us with Maria Callas herself, using her voice during scene changes. I would have liked a little more camp and absurd melodrama. And some of the ensemble are uneven and less polished. But it's a treat to see GALAS back in New York City, and to see the work of Charles Ludlam and Everett Quinton, true pioneers of New York's LGBTQ theatre scene.
(GALAS plays at the Theatre at St. John's, 81 Christopher Street, through June 28, 2019. Running time is 2 hours with an intermission. June 13-23: Mondays at 8, and Wednesdays through Sundays at 8, with a matinee on 6/16 at 3. June 24-28: Tuesday, Wednesday, and Friday at 8. Tickets are $25 and are available at brownpapertickets.com or by calling 212-242-5737. For more information visit stjohnsnyc.org.)
GALAS is by Charles Ludlam. Directed by Everett Quinton. Set Design by Jim Boutin. Lighting and Sound Design by Robert Neapolitan. Costume Design by Ramona Ponce. Stage Manager is Karen Oughtred.
The cast is Everett Quinton, Shane Baker, Maude Lardner Burke, Beth Dodye Bass, Géraldine Dulex, Christopher Johnson, Jenne Vath, and Mark Erson.

redpajama_set_name: RedPajamaCommonCrawl


Thomas Atkinson was born in 1885 in Burnley.
He was a former weaver and publican; he was the landlord of the Sun Inn, Haggate, Burnley for over 12 months.
He was living in Barnoldswick, Lancashire at the time of his enlistment.
He was conscripted into service on June 13th 1916; initially into the Army Service Corps.
Private Atkinson served as a driver and gunner in the early tanks from the beginning of 1917.
He was killed by German shell fire near Ypres in the early hours of 7th July 1917.
He is buried at Gwalia Cemetery, Belgium.
*Note: Thomas served (and died) with the regimental number 38893. Upon the conversion of the Heavy Branch, Machine Gun Corps to the Tank Corps at the end of July 1917, his number was changed to 206186…even though he had been dead for just over a fortnight at the time of this transition.


Chemical manufacturing facilities are full of potential hazards which, if mishandled, can present a very real risk both to the safety of workers and to the wider communities in which those factories are located.
Even when the most stringent of precautions are taken, accidents can occur - whether due to human error, insufficient training, a natural disaster or an incident that results from a malicious act.
Depending on the nature of the event, HazMat response teams will be required to work with police, paramedics or environmental health agencies to identify the threat, reduce harm and resolve the situation.
According to the United States Environmental Protection Agency (EPA) there are approximately 13,500 chemical manufacturing facilities in the US alone. These are made up of a combination of commodity plants (which typically run continuously and produce large quantities of basic, less expensive compounds) and speciality-batch or 'performance chemical' manufacturers who produce smaller quantities of more expensive products on an "as-required" basis.
In the UK, the chemical industry ranks as one of the top global producers - comprising 2,500 small and medium enterprises (SMEs) and with gross value added totalling £9 billion according to a January 2018 report.
Production within the chemical sector brings with it a multitude of environmental impacts including the emission of more than 1.5 million tons of criteria air pollutants, of which more than 80% comprises carbon monoxide (CO), nitrogen oxides (NOx) and sulfur dioxide (SO2).
And according to the EPA around 5% of the more than 10 billion pounds of managed chemicals are "disposed of or otherwise released to air and water, while the rest goes to treatment, energy recovery and recycling."
The potentially lethal consequences of accidental exposure to industrial chemicals was evidenced by the tragic sequence of events at an agricultural chemical plant in West Texas in 2013. The large fire and subsequent explosion at the West Fertilizer Co storage and distribution facility resulted in the deaths of ten firefighters and five civilians.
In 2014 the National Institute for Occupational Safety and Health (NIOSH) released its summary of the investigation into the West Fertilizer Co. explosion. The report cited multiple contributing factors to the fatalities - among them the "non-recognition of the hazards associated with the chemical ammonium nitrate" and "limited pre-incident planning of the commercial facility."
In response to the report, the West Fire Department made some significant changes, including creating pre-plans for all high-risk and target-hazard locations within the area, undertaking hazardous material training for key personnel and implementing a hazardous material plan.
It is the duty of fire and rescue services to develop policies and procedures that best support first responders' understanding of foreseeable hazards and their risks in relation to industrial chemical incidents.
While HazMat response training has been a requirement for new firefighters in the UK and the US for many years, there is also increasing recognition of the need for ongoing refresher training to ensure that personnel maintain their knowledge and competencies.
In the US for example the requirement for annual HazMat training is set out in the Hazardous Waste Operations and Emergency Response (HAZWOPER) standard, published by the Occupational Health and Safety Administration (OSHA).
The importance of embedding HazMat training into everyday firefighter response is also highlighted by retired Fire Chief and 35-year veteran of the US Fire Service, David F. Peterson, in his article written for online first responders' magazine FireRescue.
As David explains, what is needed is "a new way that integrates HazMat response training into other day-to-day fire response training."
He suggests intertwining HazMat elements into fire response lesson plans - including encouraging first responders in the practice of using self-contained breathing apparatus (SCBA) to limit personal exposures; and utilizing chemical monitoring equipment to assist in the detection of vapors and gases.
As David explains, "the first level of response for firefighters is education" - with classes and certifications at the "awareness" level enabling firefighters to anticipate and recognise potential chemical threats.
At the "operations" level, this knowledge is extended to include basic protection and identification equipment. But it is at the third level of training - the "technician" level - that the increased use of hands-on training and identification equipment truly comes into play.
As Peterson aptly summarizes it: "HazMat technician firefighters have saved lives, stabilized environmental locations and eliminated numerous potential HazMat threats."
The ability to be able to recognize a hazardous material risk and understand its properties is a crucial skill for any first responder who is called the scene of an incident involving industrial chemicals.
And having access to regular, hands-on training in the use of chemical detector equipment is a vital piece of the puzzle in ensuring the successful resolution of incidents and the safety of those involved.


Heart surgery is scary enough when patients anticipate what could happen during the procedure. After hospital discharge, however, heart surgery patients can find the need to self-monitor even more worrisome. The concern is not unfounded, as a 2016 study in Progressive Cardiovascular Disease found that 23% of heart failure patients are readmitted to the hospital every year. Earlier this year we wrote about a study that showed positive results using Insight Product Development's PhysIQ artificial intelligence predictive algorithm to monitor discharged cardiac surgery patients.
Industrial engineering and biomedical engineering researchers at Purdue University created a "smart sticker" that can monitor physical activity and alert post-surgery patients of risks in real-time. The biocompatible and breathable stickers are made of cellulose and patterned with serpentine shapes. As stretchable as human skin, the stickers are imperceptible to those wearing them, according to the researchers. The stickers are coated with molecules that repel water, oil, dust, and bacteria to prevent degradation when wet or covered with sweat. The team recently published its research in ACS Advanced Materials and Interfaces.
Future developments with Purdue's smart stickers could include implantable sensors attached to internal organs and use as performance trackers by athletes and fitness practitioners. According to the research team, the stickers cost only about a nickel each to produce using the same technology used to print books at high speed. It's not inconceivable that in the future, consumers with 3D printers may be able to create smart stickers at home for a variety of self-monitoring applications.


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Tape Song (first draft)
I never heard of The Kills until a few days ago when I ran across Tape Song and listened to it 4 times in a row. In other words, I speak as a neophyte– which contains a certain piquancy coming from somebody my age. A cursory web search and a few youtube clips later I've accumulated several bits of questionable knowledge: The Kills can be pigeon-holed into that hep-speak category "shoegaze," a concept that owes almost everything to poor dead Bill Burroughs, a man who managed to embrace both the forlorn and the unwholesome in such a way that many of those of us who read his fiction became convinced he was a genius. (Norman Mailer, for example, whose suggestion that Bill was "the only American novelist living today who may conceivably be possessed by genius" graced the back covers of many editions of Naked Lunch.)
Shoegaze is a play on Burroughs' claim that he once dissipated a fair portion of his life so stoned on heroin he could spend an entire day staring ruminatively at his shoes. Some clever person appropriated that image and reworked it to describe a kind of down-tempo, post-punk sound of the sort that made My Bloody Valentine deservedly loved. I suppose The Kills are shoegaze, but from the tracks I've listened to so far there seems to be a conscious effort on their part to variegate and diversify. "Cheap and Colorful," for instance, leaves me cold though it incorporates some of the musical elements that make "Tape Song" so exciting, in particular craptastic beats from a drum machine which may have been bought for a case of beer on Craig's List or possibly discovered in a deserted parking lot. Ordinarily, a drum machine would signify the kind of shite Pop that characterized the 1980s– a bland, fatuous decade for American Music in spite of the advent of rap and second wave punk. But in "Tape Song," the drum machine functions as a significant aesthetic choice in much the way that the films of Wong Kar-wai pay obsessive attention to disposable, mass-produced kitsch. I could never watch Chungking Express without longing to inhabit the same space as that film's protagonists– the cheap apartment mere yards away from an airport; the snack bar where Cop 663 meets Fay– or to surround myself with the unassuming everyday objects Wong Kar-wai lingers over: canned mandarin oranges, a toy model of a jet, plastic flip-flops. The aesthetic value here is one of impermanence, ephemerality, or– to put it another way– the absence of value. Perhaps it's a matter of taking that which is cheap and inadequate on its own terms, of embracing the inorganic sound of a second rate drum machine as part of a larger commentary. In this sense, I don't even care to know "Tape Song's" lyrics. The three primary components of the track– Hotel's fuzzy guitar, VV's petulant vocals, and the tick and crack of that damn drum machine– do all the necessary work, producing a sense of alienation and discontent (in me at least) that demands to be savored.
This entry was posted in Summer Posts on May 29, 2009 by apciv.
Tape Song
I need to think about this.
This entry was posted in Music, Summer Posts on May 28, 2009 by apciv.
Retarded, balkanized, fratricidal
Latin America, the saying goes, was born in blood and fire. The same can be said of Europe, the advent of which is often dated as the Frankish victory at the Battle of Poitiers (or the Battle of the Court of Martyrs as it was known in Arabic), when Charles the Hammer turned back the Umayyad Empire. In David Levering Lewis' God's Crucible, this founding myth is complicated by reference to two French scholars, who speculate on the riches which might have been conferred with a Muslim triumph: "astronomy; trigonometry; Arabic numerals; the corpus of Greek philosophy. 'We [Europe] would have gained 267 years,' according to their calculations" (174).
Lewis, pushing that counterfactual history to its limits argues that "the victory of Charles the Hammer must be seen as greatly contributing to the creation of an economically retarded, balkanized, fratricidal Europe that, in defining itself in opposition to Islam, made virtues out of religious persecution, cultural particularism, and hereditary aristocracy."
The idea that "the West" as a cognitive map (pdf) is possible only through a process of negative definition ought to give every "Westerner" pause because it speaks to something fundamental in our relationship to ourselves and the world. There can be no Self without an Other; no me without you insofar as "I am" what "you are not." Such a model of reality would seem to be thoroughly fundamental, perhaps a function of cortical wiring. But note that in the history of the world this opposition has always implied a hierarchy, whether between races or cultures. If "they" are terrorists, "we" are freedom fighters. If "we" are democratic, "they" are totalitarian, imprisoned by their irrational urges and instinctive hatreds.
Much of the present geopolitical situation is contained in this bipolar, Manichean mechanism. Its utter simplicity is taken for clarity, a clarity which ultimately underwrites the devastation unleashed since October 7, 2001– 3 days and 1,269 years after Poitiers– a day, it should be remembered, when the United States rained not only high explosives on Afghanistan but, as Donald Rumsfeld was pleased to announce, humanitarian aid in the form of food rations. Over the next two months something on the order of 12,000 bombs and missiles were dropped or launched. Midway through that period, in November, the US military began using daisy cutters.
"The West," in the end, is a fiction. And the price of maintaining that fiction is generally paid by those people who are held to be outside of it.
de Steuben's Battle of Poitiers. The Hammer is, of course, on the white horse.
It's hard to understand this strange compulsion: the desire to possess books, to read them, to absorb their ideas and in the process transform thinking. Karl Marx's favorite activity, he averred in answer to a 19th century game called "Confessions, was "bookworming." As Francis Wheen describes it in the biography from which that detail is lifted, this pastime included endless cheap cigars and winebibbing. In my own experience tobacco is more congenial to reading than alcohol. After a few drams the attention begins to drift and syntax seems to convolute.
Already I've bought far too many books, more than I can possibly read over the entire summer. Each of them, once started, inexorably leads to another. From The Reluctant Fundamentalist to Sowing Crisis to Islam: An Introduction, for instance, one recent trajectory. Along the way potential avenues of study present themselves in the form of themes, citations, and names: Al-Afghani, about whom I know almost nothing, save that he is considered a pivotal figure of modern Islam; the People's Democratic Party of Afghanistan and its role in the Saur Revolution; the sack of Herat by Mongols– a cascade of possibilities , a surfeit of enticements…
The Guns of Brixton cover by Nouvelle Vague
Some new links have been added to the blogroll for those who are interested in such things: Al-Ahram Weekly, Islamic Philosophy Online, Lenin's Tomb, the Institute for Southern Studies, the International World History Project, Le Monde Diplomatique, Monthly Review, Lacandotcom, Moscow Times, Medialens, and the Black Agenda Report.
Who Would Jesus Torture?
Vis a vis our discussion in class today, this report from Associated Press. Also, the Obama administration is attempting to block the release of abuse photos slated for the end of this month.
Here's a "trailer" for Naomi Klein's The Shock Doctrine which touches upon some of the things I mentioned:
And this is pretty spooky:
For a thorough history of the MK-Ultra program see Lee and Shlain's Acid Dreams.
This entry was posted in uncategorized on May 13, 2009 by apciv.
Your final papers are due Wednesday, May 20 at the latest. You are perfectly welcome to turn them in this Friday, May 15. I have been told that I am absolutely required to hold class on the day of our scheduled final. If you turn in your paper on Friday, no need to come to class on the following Wednesday as I won't be taking attendance. But let's be very clear:
You may turn in your paper either this Friday or Wednesday, May 20.
Here's what it looks like for Wednesday, May 20:
Section 225-05 (9.10 am): We'll meet in our regular classroom at our regular time.
Section 225-06 (12.10 pm): We'll meet in our regular classroom at 10.45 am.
For what it's worth here is a list of books almost all of which I've read fairly recently (last 20 mos. or so) that will be of assistance to anyone seeking to better understand the contemporary era. Obviously the titles chosen reflect my own proclivities– i.e., caveat emptor.
Henri Alleg, The Question
First hand account of torture originally published in the late 50s by a journalist who fell afoul of the French military during the Algerian Revolution.
Benedict Anderson, Imagined Communities
A very influential discussion of the nation concept.
Margaret Atwood, Oryx and Crake.
A dystopian novel about civilizational collapse and genetic engineering.
Alain Badiou, Ethics: Understanding Evil
Written as an introduction to philosophy though quite provocative. Worth the effort required.
Michel Beaud, A History of Capitalism
A splendid history of the current mode of production.
Gail Bederman, Manliness and Civilization
This study of Machine Age gender construction and imperialism possesses powerful resonances with the present.
Judith Butler, Precarious Life: The Powers of Mourning and Violence
From one of the major practitioners of Critical Theory.
JM Coetzee, Waiting for the Barbarians
A slim, powerful novel which I've taught several times. I've given this book to 5 or 6 of my friends and family, which is, for me, the highest recommendation.
Jonathan Cook, Israel and the Clash of Civilizations
An insightful contemporary history of Israel and Empire by a young British journalist.
Hamid Dabashi, Iran: A People Interrupted
A hybrid text– part history, part theory, part memoir, part polemic. Very useful.
TsiTsi Dangarembga, Nervous Conditions.
A remarkable novel about coming of age and colonialism in Rhodesia (Zimbabwe).
John Dower, War Without Mercy
A history of the Japanese and American race concepts (and racism) during WWII.
Terry Eagleton, Holy Terror
A genealogy of terror from one of the best Anglophone critics out there.
Robert Fisk, The Great War for Civilization
Fisk is a powerful writer with a wealth of world experience.
Paul Fitzgerald and Elizabeth Gould, Invisible History: Afghanistan's Untold Story
A sharply detailed history of Afghanistan written by two very knowledgeable film-makers.
Amitav Ghosh, The Calcutta Chomosome
A thought-provoking sci-fi novel/ medical mystery.
David Harvey, A Brief History of Neoliberalism
Not his most important book (that would likely be The Condition of Postmodernity) though certainly a tremendous asset to anyone seeking to understand the economic transformations of the last 30-odd years.
David Hirst, The Gun and the Olive Branch
"Classic."– Edward Said.
Eric Hobsbawm, The Age of Extremes
No living historian comes close to Hobsbawm. This volume treats "the short 20th century."
Richard Hofstadter, The Paranoid Style in American Politics
Written over 40 years ago, the title essay of this book is– I'll say it– indispensable.
Chalmers Johnson, The Sorrows of Empire
A meticulous account of the militarization of the United States by a former CIA analyst.
Owen Bennett Jones, Pakistan: Eye of the Storm
Good, broad introduction to Pakistan's recent history and political scene.
Rashid Khalidi, Resurrecting Empire
(Or The Iron Cage or Sowing Crisis). Despised by the neoconservative, neo-McCarthyite right, Khalidi has been quite productive in the last several years. Resurrecting Empire examines the recent past of US involvement in the Middle East.
Naomi Klein, The Shock Doctrine
A wide-ranging and accessible survey of neoliberalism's depredations.
Mahmood Mamdani, Good Muslim, Bad Muslim: America, The Cold War, and the Roots of Terror
Devastating.
Alfred McCoy, The Question of Torture
A history of US torture.
Anne Norton, Leo Strauss and the Politics of American Empire
Examines the philosophical underpinnings of neoconservatism.
Vijay Prashad, The Darker Nations
Touted as a "people's history of the Third World," this book is just the right antidote for an omphalocentric nation.
Ahmed Rashid, Taliban
How many people even know what "taliban" means?
David S. Reynolds, John Brown, Abolitionist
An exhaustive and compelliing "life and times" treatment of a man Slavoj Zizek calls "the political figure of the United States".
Arundhati Roy, An Ordinary Person's Guide to Empire
A collection of pointed essays by this Booker prize winner. She's esp. insightful on global media.
Malise Ruthven, Fundamentalism
From Oxford's "Very Short Introduction" series.
Edward Said, Orientalism
Arguably the founding text of Postcolonial studies, in this work Said deconstructs "the Orient"– something American policy makers and pundits have so far been unable to do.
Jeremy Scahill, Blackwater: The Rise of the World's Most Powerful Mercenary Army
Increasingly private corporations are taking on the responsibilities of the state. Blackwater– which received so much negative publicity for killing civilians that it was compelled to change its name (now Xe)– was only one company of many who cashed in on the invasion and occupation of Iraq.
Annemarie Schimmel, Islam: An Introduction
A vivid, measured, historically grounded account of Islam.
William Shakespeare, Titus Andronicus
And Timon of Athens as well. Both of these tragedies are entirely relevant to our historical moment.
Odd Arne Westad, The Global Cold War
Hugely ambitious and staggeringly well informed.
Howard Winant, The World is a Ghetto
Winant's global history of race and racism since WWII.
Robert J.C. Young, Postcolonialism
You couldn't ask for a better introduction to postcoloniality.
Slavoj Zizek, Violence
Not his magnum opus, but a funny, mind-tweaking philosophical discussion of violence.
A lot of information today. The inevitable blurring that occurs toward the end of the semester might account for the misconception that I'd already informed you of the Durand Line, which the Encyclopedia Britannica describes as a
boundary established in the Hindu Kush in 1893 running through the tribal lands between Afghanistan and British India, marking their respective spheres of influence; in modern times it has marked the border between Afghanistan and Pakistan. The acceptance of this line—which was named for Sir Mortimer Durand, who induced 'Abdor Rahman Khan, amir of Afghanistan, to agree to a boundary—may be said to have settled the Indo-Afghan frontier problem for the rest of the British period.
After the British conquered the Punjab in 1849, they took over the ill-defined Sikh frontier to the west of the Indus River, leaving a belt of territory between them and the Afghans that was inhabited by various Pashtun tribes. Questions of administration and defense made this area a problem. Some of the British, members of the so-called stationary school, wanted to retire to the Indus; others, of the forward school, wanted to advance to a line from Kabul through Ghazni to Qandahar (Kandahar). The Second Anglo-Afghan War (1878–80) discredited the forward advocates, and the tribal area was divided into roughly equal spheres of influence. The British established their authority by indirect rule up to the Durand Line, at the cost of a number of tribal wars; the Afghans left their side untouched. In the mid-20th century the area on both sides of the line became the subject of a movement for Pashtun independence and establishment of an independent state of Pakhtunistan. In 1980 approximately 7.5 million Pashtuns were living in the area around the Durand Line.
There are three reasons why I raise that specific issue: as a means of enlarging the context for TRF, in order to demonstrate the incredible half-life of Empires, and by way of a gentle nudge encouraging all of you to inform yourselves of "Afpak" as the wizard's apprentices of the MIC (full text of Ike's address is here) now phrase it in an obvious effort to conflate Afghanistan with Pakistan. (Malcontent and Counterpuncher Chris Floyd has a pungent appraisal of this recent wordplay which I recommend.)
Any questions about Empire? Address them to this post and I will attempt to answer in a timely fashion this weekend.
This entry was posted in Assignments, Empire, uncategorized, Values in American Life on May 8, 2009 by apciv.


Cottage for sale in Ceres | Bishop Cottage High Street | Thorntons Property - Estate Agents in Dundee, Edinburgh, Angus, Perthshire and Fife.
This charming traditional stone built detached cottage (circa1800's) is enviably situated in the heart of the desirable village of Ceres.
The cottage stands high above the Ceres Burn, looking across the old listed Bishop's Bridge and beyond to the village green. Ceres remains one of Fife's most popular conservation villages, located three miles from the market town of Cupar and nine miles from the historic town of St Andrews.
The property was completely renovated in 1998/99 whilst still retaining many attractive original features. The accommodation, presented in fresh decorative order, comprises entrance hall with feature window to sitting room, fitted dining kitchen, spacious half landing suitable for seating/study area, rear vestibule, two double bedrooms with dual aspect, and bathroom.
To the rear of the property there is an attractive small tiered garden with two flagstone patios ideal for relaxing and enjoying the afternoon sun. To the side of the property there is an attached timber garden shed and car parking is conveniently located across the bridge.
It is rare that a property with the character and location of Bishop Cottage is offered to the market and as such should be viewed at the earliest opportunity.
Dating back as early as the 12th century and reputed to be the prettiest village in Scotland Ceres is built around an attractive village green and is host to the oldest annual games in Scotland, which celebrate the return of its menfolk from the Battle of Bannockburn in 1314. Ceres remains one of Fife's most popular conservation villages and is home to the Fife Folk Museum. Local amenities include primary school, newsagent, mini market, butcher, antique shops, hotel and a pub.
The market town of Cupar lies approximately three miles north and offers excellent shopping facilities and a mainline station and bus routes connecting to Aberdeen, Dundee, Edinburgh and Glasgow. The ancient burgh of St Andrews has its famous university and golf links. The town is approximately 9 miles east of Ceres and offers a wide range of leisure activities and shopping facilities.


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Western Notes: Leonard, McCollum, Johnson, Paul
Posted By: Pilli Enkatesh 0 Comment Chris Paul, CJ McCollum, Kawhi Leonard, NBA, Stanley Johnson, The National Basketball Association, Western Notes
The Los Angeles Times' Andrew Greif observes that Kawhi Leonard, the Clippers' brightest star, appears to be returning to form, which may be the most positive development in recent weeks for the team. Leonard has averaged 23.2 points and 35 minutes per game throughout the course of the team's current road trip, despite the fact that his playing time is still somewhat restricted.
I don't believe that explosiveness has fully recovered yet, nor do I believe that we can fully trust it at this time. But even his decision-making and timing were excellent, according to Clippers coach Tyronn Lue. "I believe his timing of making passes when opponents are double-teaming, making the right read in the right play, is really terrific.
More from the Western Conference is available here:
According to Andrew Lopez of ESPN, CJ McCollum said that he was genuinely going for the Pelicans' 3-point record. On Friday, McCollum scored 11 points to beat Philadelphia's previous record for a single game. To be really honest with you, I was simply trying to shoot as many 3-pointers as I could, stated McCollum. McCollum is in the second year of a three-year, $100MM contract and cannot be traded this season.
According to Jeff McDonald of the San Antonio Express-News, veteran forward Stanley Johnson has only been on the Spurs' roster for a little over three weeks, but he already feels it is part of his responsibility to be a vocal leader. Johnson, who was signed to a one-year contract on December 13, stated that "the thing that is consistent with excellent teams is that they are very loud." "I'm trying to be as vocal as I can and I hope it spreads,"
"The thing that is consistent with good teams is that they are very vocal. I'm trying to be vocal as much as I can, and hope it's contagious."
On the newest voice in the Spurs' locker room, striving to be both a learner and a leader:https://t.co/kX6mSSMzok via @expressnews
— Jeff McDonald (@JMcDonald_SAEN) December 29, 2022
According to Duane Rankin of the Arizona Republic, Suns guard Chris Paul expressed his displeasure with what he perceived as inconsistent refereeing throughout the league. In a defeat to Toronto, a delay of game call was made against Paul. Paul remarked, "It's hard in this league, especially after playing for so long and getting techs. There is so much power over what you can say and how the rules are interpreted, and so much of it is insignificant. Every night when I play and watch, I see men being called on things. I watch too much basketball, and I don't see any delays in play when players keep fumbling the ball.
December 30, 2022 Pilli Enkatesh 0
Atlantic Notes: Grimes, Maxey, LeBron, and Lee


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Q: Transactional integrity Sharepoint List Is it possibly to guarantee transactional integrity when storing information in a Sharepoint list (SP 2010)?

A: According to this, SharePoint 2010 does not offer any transactional support out of the box.
The underlying database does support transactions, so a single insert will probably either succeed or fail, but if an error occurs during a complex routine involving multiple database operations, the data will end up being partially modified.

A: Underneath the covers a single SharePoint operation like adding a list item can involve multiple database operations and they will all be protected by a single database transaction.  With that said, the product doesn't expose that transactional capability to you so that you can perform multiple SharePoint operations under the aegis of a single transaction.  To be very safe, you'll need to implement very carefully coded error handlers.

A: Sharepoint does not offer transaction support out of the box.
Here is a good resource on Building a System.Transactions resource manager for SharePoint
Though I would save the effort and store any critical data directly into a RDB

redpajama_set_name: RedPajamaStackExchange


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Sacred language
(Redirected from Liturgical language)
For the concept of a "Heavenly" language, see Divine language.
The oldest surviving manuscript in the sacred Sanskrit language: Devi Māhātmya, on palm-leaf, in an early Bhujimol script, Bihar or Nepal, 11th century.
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A sacred language, "holy language" (in religious context) or liturgical language is any language that is cultivated and used primarily in religious service or for other religious reasons by people who speak another, primary language in their daily life.
2 Buddhism
3 Christianity
4 Hinduism
5 Islam
6 Judaism
7 List of sacred languages
A sacred language is often the language which was spoken and written in the society in which a religion's sacred texts were first set down; however, these texts thereafter become fixed and holy, remaining frozen and immune to later linguistic developments. Once a language becomes associated with religious worship, its believers may ascribe virtues to the language of worship that they would not give to their native tongues.[citation needed] In the case of sacred texts, there is a fear of losing authenticity and accuracy by a translation or re-translation, and difficulties in achieving acceptance for a new version of a text. A sacred language is typically vested with a solemnity and dignity that the vernacular lacks. Consequently, the training of clergy in the use of a sacred language becomes an important cultural investment, and their use of the tongue is perceived to give them access to a body of knowledge that untrained lay people cannot (or should not) access.
Because sacred languages are ascribed with virtues that the vernacular is not perceived to have, the sacred languages typically preserve characteristics that would have been lost in the course of language development. In some cases, the sacred language is a dead language. In other cases, it may simply reflect archaic forms of a living language. For instance, 17th-century elements of the English language remain current in Protestant Christian worship through the use of the King James Bible or older versions of the Anglican Book of Common Prayer. In more extreme cases, the language has changed so much from the language of the sacred texts that the liturgy is no longer comprehensible without special training. For example, the liturgy of the Roman Catholic Church remained in Latin after the Council of Tours in 813 ordered preaching in local Romance or German because Latin was no longer understood.
The concept of sacred languages is distinct from that of divine languages, which are languages ascribed to the divine (i.e. God or gods) and may not necessarily be natural languages.[citation needed] The concept, as expressed by the name of a script, for example in Devanāgarī, the name of a script that roughly means "[script] of the city", and is used to write many Indian languages.
Buddhism[edit]
Pali, Sanskrit, Chinese, and Tibetan are the main sacred languages of Buddhism.[1][2]
When Buddha's sutras were first written down in Pali, there were around 20 schools, each with their own version derived from the original. The Pali canon originates from the Tamrashatiya school. The Chinese and Tibetan canons derive from mainly Sarvastivada (originally written in Sanskrit). However, only fragments of the original Sanskrit remain. Fortunately they were translated into Chinese and Tibetan.[3]
Theravada Buddhism uses Pali as its main liturgical language and prefers its scriptures to be studied in the original Pali.[citation needed] Pali is derived from one of[specify] the Indian Prakrits, which are closely related to Sanskrit. In Thailand, Pali is written using the Thai alphabet,[citation needed] resulting in a Thai pronunciation of the Pali language.
Mahayana Buddhism makes little use of its original language, Sanskrit.[citation needed] Instead in East Asia, Chinese is mainly used.[citation needed] In some Japanese rituals, Chinese texts are read out or recited with the Japanese pronunciations of their constituent characters, resulting in something unintelligible in both languages.[4]
In Tibetan Buddhism, the Tibetan language is used, but mantras are in Sanskrit.[citation needed]
Christianity[edit]
Navy Chaplain Milton Gianulis conducts an Easter morning Orthodox Liturgy candlelight service aboard USS Harry S. Truman (CVN 75)
Christian rites, rituals, and ceremonies are not celebrated in one single sacred language. The Churches which trace their origin to the Apostles continued to use the standard languages of the first few centuries AD.
Ecclesiastical Latin in the Latin liturgical rites of the Catholic Church
Koine Greek in the Greek Orthodox Church and Greek Catholic Church
Church Slavonic in several of the autocephalous Eastern Orthodox Churches and sui iuris Eastern Catholic Churches
Old Georgian in the Georgian Orthodox Church and the Georgian Catholic Church
Classical Armenian in the Armenian Apostolic Church and the Armenian Catholic Church
Ge'ez in the Ethiopian Orthodox Church, Ethiopian Catholic Church and Eritrean Orthodox Church
Coptic in the Coptic Orthodox Church of Alexandria and Coptic Catholic Church
Syriac in Syriac Christianity represented by the Syriac Orthodox Church, Church of the East, Chaldean Catholic Church, Syriac Catholic Church, Maronite Church and Saint Thomas Christian Churches
The extensive use of Greek in the Roman Liturgy has continued, in theory; it was used extensively on a regular basis during the Papal Mass, which has not been celebrated for some time. By the reign of Pope Damasus I, the continuous use of Greek in the Roman Liturgy had come to be replaced in part by Latin. Gradually, the Roman Liturgy took on more and more Latin until, generally, only a few words of Hebrew and Greek remained. The adoption of Latin was further fostered when the Vetus Latina (old latin) version of the Bible was edited and parts retranslated from the original Hebrew and Greek by Saint Jerome in his Vulgate. Latin continued as the Western Church's language of liturgy and communication. One simply practical reason for this may be that there were no standardized vernaculars throughout the Middle Ages. Church Slavonic was used for the celebration of the Roman Liturgy in the 9th century (twice, 867-873 and 880-885).[citation needed]
In the mid-16th century the Council of Trent rejected a proposal to introduce national languages as this was seen, among other reasons, as potentially divisive to Catholic unity.[citation needed]
During the Reformation in England, when the Protestant authorities banned the use of Latin liturgy, various schools obtained a dispension to continue to use Latin, for educational purposes.
From the end of 16th century, in coastal Croatia, the vernacular was gradually replacing Church Slavonic as the liturgical language. It was introduced in the rite of the Roman Liturgy, after the Church Slavonic language of glagolitic liturgical books, published in Rome, was becoming increasingly unintelligible due to linguistical reforms, namely, adapting Church Slavonic of Croatian recension by the norms of Church Slavonic of Russian recension.[clarification needed] For example, the vernacular was used to enquire of the bride and bridegroom whether they accepted their marriage vows.
Jesuit missionaries to China had sought, and for a short time received permission, to translate the Roman Missal into scholarly Classical Chinese. (See Chinese Rites controversy). However, ultimately permission was revoked. Among the Algonquin and Iroquois, they received permission to translate the propers[clarification needed] of the Mass into the vernacular.[5]
In the 20th century, Pope Pius XII granted permission for a few vernaculars to be used in a few rites, rituals, and ceremonies. This did not include the Roman Liturgy of the Mass.
The Catholic Church, long before the Second Vatican Council (Vatican II), had accepted and promoted the use of the non-vernacular liturgical languages listed above; while vernacular (i.e. modern or native) languages were also used liturgically throughout history; usually as a special concession given to religious orders conducting missionary activity. [6] The use of vernacular language in liturgical practice after 1964 created controversy for a minority of Catholics, and opposition to liturgical vernacular is a major tenet of the Catholic Traditionalist movement.
In the 20th century, Vatican II set out to protect the use of Latin as a liturgical language. To a large degree, its prescription was initially disregarded and the vernacular not only became standard, but was generally used exclusively in the liturgy. Latin, which remains the chief language of the Roman Rite, is the main language of the Roman Missal (the official book of liturgy for the Latin Rite) and of the Code of Canon Law, and the use of liturgical Latin is still encouraged. Large-scale papal ceremonies often make use of it. Meanwhile, the numerous Eastern Catholic Churches in union with Rome each have their own respective "parent-language". As a subsidiary issue, unrelated to liturgy, the Eastern Code of Canon Law, for the sake of convenience, has been promulgated in Latin.
Eastern Orthodox Churches vary in their use of liturgical languages in Church services. Koine Greek and Church Slavonic are the main sacred languages used in the Churches of the Eastern Orthodox communion. However, the Eastern Orthodox Church permits other languages to be used for liturgical worship, and each country often has the liturgical services in their own language. This has led to a wide variety of languages used for liturgical worship, but there is still uniformity in the liturgical worship itself. So one can attend an Orthodox service in another location and the service will be (relatively)[clarification needed] the same.[citation needed]
Liturgical languages used in the Eastern Orthodox Church include: Koine Greek, Church Slavonic, Romanian, Georgian, Arabic, Ukrainian, Bulgarian, Serbian, English, Spanish, French, Polish, Portuguese, Albanian, Finnish, Swedish, Chinese, Estonian, Korean, Japanese, several African languages and other world languages.
Oriental Orthodox churches outside their ancestral lands regularly pray in the local vernacular; but some clergymen and communities prefer to retain their traditional language or use a combination of languages.
Many Anabaptist groups, such as the Amish, use High German in their worship despite not speaking it amongst themselves.
Hinduism[edit]
Hinduism is traditionally considered to have Sanskrit as its principal liturgical language. Sanskrit is the language of the Vedas, Bhagavadgita, Puranas like Bhagavatam, the Upanishads, the Hindu epics like Ramayana and Mahabharata and various other liturgical texts such as the Sahasranama, Chamakam and Rudram.
Sanskrit is also the tongue of most Hindu rituals. It is an Indo-Aryan language and therefore a member of the Indo-European language family. It therefore has some similarities with Greek and Latin, as well as with many vernacular languages of Europe and south Asia. Like Latin and Greek, it also has secular literature along with its religious canon. Most Hindu theologians of later centuries continued to prefer to write in Sanskrit even when it was no longer spoken as a day-to-day language.
While Sanskrit has often been associated with Brahmanism, it remains as the only liturgical link language which connects the different strains of Hinduism that are present across India. The de facto position that Sanskrit enjoyed, as the principal language of Hinduism, enabled its survival not only in India but also in other areas where Hinduism thrived like South East Asia. Apart from Sanskrit, several Hindu spiritual works were composed in the various regional languages of India such as Hindi, Assamese, Bengali, Odia, Maithili, Telugu, Tamil, Kannada, Malayalam, Marathi and Tulu.
Islam[edit]
Classical Arabic, or Qur'anic Arabic, is the language of the Qur'an. Muslims understand the Qur'an as divine revelation -- it is a sacred and eternal document, as it is the direct word of God. As such, the Qur'an is only truly the Qur'an if it is precisely as it was revealed -- i.e., in Classical Arabic. Translations of the Qur'an into other languages are therefore not treated as the Qur'an itself; rather, they are seen as interpretive texts, which attempt to communicate a translation of the Qur'an's message. Salah and other rituals are also conducted in Classical Arabic for this reason. Scholars of Islam must learn and interpret the Qur'an in classical Arabic.
However, Classical Arabic is not itself sacred, and holds no inherent spiritual significance. This is unlike, for example, the significance of Biblical Hebrew in Judaism, Sanskrit in Hinduism, or Avestan in Zoroastrianism. Though the Qur'an was revealed to Muhammad in Arabic, other prophets received revelation in their own languages - e.g., Moses was revealed the Torah in Hebrew, and Jesus was revealed the Injil in Aramaic. These revelations were no less divine than the Qur'an; their texts have only become less divine, as their original message was corrupted over generations. The Arabic used in Muslim worship was also the same language used in day-to-day life by Arabs at the time, and the fact that the Qur'an was revealed to humans in Arabic does not make the Arabic language itself more sacred than any other. Sermons are delivered in local vernacular.
Judaism[edit]
The core of the Hebrew Bible is written in Biblical Hebrew, referred to by some Jews as Lashon Hakodesh (לשון הקודש, "Language of Holiness"). Hebrew (and in the case of a few texts such as the Kaddish, Aramaic) remains the traditional language of Jewish religious services, although its usage today varies by denomination: Orthodox services are almost entirely in Hebrew, Reform services make more use of the national language and only use Hebrew for a few prayers and hymns, and Conservative services usually fall somewhere in between. Rabbinic Hebrew and Aramaic are used extensively by the Orthodox for writing religious texts.
Among many segments of the Haredi, Yiddish, although not used in liturgy, is used for religious purposes, such as for Torah study. In contemporary Israel, where Yiddish has virtually disappeared as a spoken language among the general public, it is cultivated and extensively used by some Haredi groups - partly in protest against Hebrew, the traditional sacred language having been "profaned" by Zionism, making it the main language of modern secular Israeli society.[citation needed] Moreover, in these circles Yiddish is associated with the memory of the great Torah sages of Eastern Europe, who spoke it and whose communities were destroyed in the Holocaust.
Among the Sephardim Ladino, a calque of Hebrew or Aramaic syntax and Castilian words, was used for sacred translations such as the Ferrara Bible. It was also used during the Sephardi liturgy. Note that the name Ladino is also used for Judeo-Spanish, a dialect of Castilian used by Sephardim as an everyday language until the 20th century.[7][8]
List of sacred languages[edit]
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Classical Arabic, the language of the Quran; it differs from the various forms of contemporary spoken Arabic in lexical and grammatical areas.
Aramaic, used in some later books of the Tanakh, some Jewish prayers, and the Talmud.
Avestan, the language of the Avesta, the sacred texts of Zoroastrianism.
Classical Chinese, the language of older Chinese literature and the Confucian, Taoist, and in East Asia also of the Mahayana Buddhist sacred texts, which also differs markedly from contemporary spoken Mandarin.
Coptic, a form of ancient Egyptian, is used by the Coptic Orthodox Church of Alexandria and the Coptic Catholic Church.
Damin, an initiation language of the Lardil in Australia
Early Modern Dutch is the language of the Statenvertaling, still in use among orthodox Calvinist denominations in the Netherlands.
Early Modern English is used in some parts of the Anglican Communion and by the Continuing Anglican movement, as well as by a variety of English-speaking Protestants.
Eskayan in the Philippines
Etruscan, cultivated for religious and magical purposes in the Roman Empire.
Ge'ez, the predecessor of many Ethiopian Semitic languages (e.g. Amharic, Tigrinya, Tigre) used as a liturgical language by Ethiopian Jews and by Ethiopian and Eritrean Christians (in the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, and the Roman Catholic Church).
Early New High German is used in Amish communities for Bible readings and sermons.
Early Middle Japanese is chanted in Shinto rituals.
Gothic, sole East Germanic language which is attested by significant texts, usually considered to have been preserved for the Arian churches, while the Goths themselves spoke vulgar Latin dialects of their areas.
Koine Greek, the language of early Pauline Christianity and all of its New Testament books. It is today the liturgical language of Greek Orthodox Christianity and several other directly Greek connected Eastern Orthodox Churches. It differs markedly from Modern Greek, but still remains comprehensible for Modern Greek speakers.
Biblical Hebrew - the languages in which the Hebrew Bible has been written over time; these differ from today's spoken Hebrew in lexical and grammatical areas.
Jamaican Maroon Spirit Possession Language, spoken by Jamaican Maroons, the descendants of runaway slaves in the mountains of Jamaica, during their "Kromanti Play", a ceremony in which the participants are said to be possessed by their ancestors and to speak as their ancestors did centuries ago.
Judeo-Arabic, spoken by Jews living in the Arab world. Religious works were translated into it, and some religious works, such as those by Maimonides, were written in it.
Kallawaya, a secret medicinal language used in the Andes.
Ladino, used in translations of the Hebrew Bible and some Sephardic Jewish communities.[7]
Ecclesiastical Latin is the liturgical language of the Latin Rite of the Roman Catholic Church. It is also the official language of the Holy See.
Old Latin was used in various prayers in Roman paganism, such as the Carmen Arvale and Carmen Saliare. These texts were unintelligible to classical Latin speakers and remain somewhat obscure to scholars even today.
Manchu was the language used in Manchu shamanic rituals.
Mandaic, an Aramaic language, in Mandaeanism
Classical Mongolian was used alongside Classical Tibetan as sacred languages of Tibetan Buddhism in Mongolia.
Historian Robert Beverley, Jr., in his History and Present State of Virginia (1705), wrote that the "priests and conjurers" of the Virginia Indian tribes "perform their adorations and conjurations" in the Occaneechi language, much "as the Catholics of all nations do their Mass in the Latin". He also stated the language was widely used as a lingua franca "understood by the chief men of many nations, as Latin is in many parts of Europe"—even though, as he says, the Occaneechis "have been but a small nation, ever since those parts were known to the English". Scholars believe that the Occaneechi spoke a Siouan dialect similar to Tutelo.
Palaic and Luwian, cultivated as a religious language by the Hittites.
Pali, the original language of Theravada Buddhism.
Some Portuguese and Latin prayers are retained by the Kakure Kirishitan (Hidden Christians) of Japan, who recite it without understanding the language.
Sant Bhasha, a mélange of archaic Punjabi and several other languages, is the language of the Sikh holy scripture Guru Granth Sahib.[9] It is different from the various dialects of Punjabi that exist today.
Vedic & Classical Sanskrit, the dialects of the Vedas and other sacred texts of Hinduism as well as the original language of several sects of early Buddhism and a language of Jainism.
Old Church Slavonic, also called Old Bulgarian, the liturgical language of the Slavic Eastern Orthodoxy, and the Romanian Orthodox Church
Church Slavonic is the current liturgical language of the Russian Orthodox Church, Serbian Orthodox Church, Bulgarian Orthodox Church and the Macedonian Orthodox Church and certain Byzantine (Ruthenian) Eastern Catholic churches.
Sumerian, cultivated and preserved in Assyria and Babylon long after its extinction as an everyday language.
Syriac, a type of Aramaic, is used as a liturgical language by Syriac Christians who belong to the Chaldean Catholic Church, Assyrian Church of the East, Syriac Orthodox Church, Syriac Catholic Church, and Maronite Church.
Classical Tibetan, known as Chhokey in Bhutan, the sacred language of Tibetan Buddhism
Various Native American languages are cultivated for religious and ceremonial purposes by Native Americans who no longer use them in daily life.
Yoruba (known as Lucumi in Cuba), the language of the Yoruba people, brought to the New World by African slaves, and preserved in Santería, Candomblé, and other transplanted African religions. The Yoruba descendants in these communities, as well as non-descendants that have adopted one of the Yoruba-based religions in the diaspora, no longer speak any of the Yoruba dialects with any level of fluency. And the liturgical usage also reflects the compromise of the language whereby there isn't an understanding of correct grammar nor proper intonation. Spirit possession by the Yoruba deities in Cuba shows that the deity manifested in the devotee at a Cuban orisa ceremony delivers messages to the faithful in Bozal, a type of Spanish-based creole with some words of Yoruba language as well as those of Bantu origin with an inflection similar to the way Africans would speak as they were learning Spanish during enslavement.
Habla Congo (or Habla Bantu) is a Kongo-based liturgical language of the Palo religion with origins in Cuba, later spreading to other countries in the Caribbean Basin.
^ "What Language Did the Buddha Speak?". www.hinduwebsite.com. Retrieved 2019-06-23.
^ "Language in India". www.languageinindia.com. Retrieved 2019-06-23.
^ Hahn, Thich Nhat (2015). The Heart of Buddha's Teachings. Harmony. p. 16.
^ Buswell, Robert E., ed. (2003), Encyclopedia of Buddhism, 1, London: Macmillan, p. 137 .
^ Salvucci, Claudio R. 2008. The Roman Rite in the Algonquian and Iroquoian Missions Archived 2012-10-08 at the Wayback Machine. Merchantville, NJ:Evolution Publishing. See also
^ "Library : Liturgical Languages". www.catholicculture.org.
^ a b EL LADINO: Lengua litúrgica de los judíos españoles, Haim Vidal Sephiha, Sorbona (París), Historia 16 - AÑO 1978:
^ "Clearing up Ladino, Judeo-Spanish, Sephardic Music" Archived 2008-04-16 at the Wayback Machine Judith Cohen, HaLapid, winter 2001; Sephardic Song Judith Cohen, Midstream July/August 2003
^ Nirmal Dass (2000). Songs of Saints from Adi Granth. SUNY Press. p. 13. ISBN 978-0-7914-4684-3. Retrieved 29 November 2012. Any attempt at translating songs from the Adi Granth certainly involves working not with one language, but several, along with dialectical differences. The languages used by the saints range from Sanskrit; regional Prakrits; western, eastern and southern Apabhramsa; and Sahaskrit. More particularly, we find sant bhasha, Marathi, Old Hindi, central and Lehndi Panjabi, Sindhi and Persian. There are also many dialects deployed, such as Purbi Marwari, Bangru, Dakhni, Malwai, and Awadhi.
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Nothing can stop this orchestra. With its bass,- baritone, tenor, concert and soprano ukuleles "Pirates of the Caribbean" by the famous Hollywood composer Hans Zimmer as well as Chic Corea's "Spain". After Jazz they easily swap to Mozart and are not afraid of playing Fleetwood Mac or Mike Oldfield. What makes the concerts so special is not only the professional playing on the miniature guitars but also the fact that these musicians are excellent singers and individual comedians who tease themselves in between their presentation at the same time.


text:
Q: In typescript how do you create an index from nested keys This doesn't work but I want to do something like this:
type ProxyNestedKeys<O> = {
  [P in Extract<keyof O, string> Q in Extract<keyof O[P], string>]: boolean
}

so that ProxyNestedKeys can be indexed by nested properties of O.
For example if I was building a validation library that did the following:
const schema = {
  foo: {
    minVal: 2,
    maxVal: 5
  }
}

const state = { foo: 6 }

const result = validate(schema, state)

// result
{
  foo: {
    $isValid: false
    $validations: {
      minVal: true
      maxVal: false
    }
  }
}

So the result is what I'm trying to type and I've got it this far:
// S is the state and V is the schema
type Validation<S, V> = {
  [K in Extract<keyof S, keyof V>]: Validation<S[K], V[K]>
} & {
  $isValid: boolean
  $validations: what goes here?
}

I don't need to recursively get all props just one more level deep.

A: Update for suggested qusetion
Something like this
const schema = {
  foo: {
    minVal: 2,
    maxVal: 5
  }
}

type ValidationResult<S> = {
  [K in keyof S]: {[VK in keyof S[K]]: boolean} & {$isValid: boolean}
}
const state = { foo: 6 }
declare function validate<S,V>(schema: S, value: V): ValidationResult<S>;
const result = validate(schema, state);

Old Anwever
I would like to write somethink like this
type FlattenByKeys<K extends keyof T, T> = K extends any ?
  (T[K] extends object ? FlattenByKeys<keyof T[K], T[K]> : withKey<K, T[K]> ):
  never;

But TypeScript has some limitations for recursive types. So there is workaround
type WithKey<K extends string | number | symbol, T> = {
    [k in K]: T
}

type FlattenByKeys<K extends keyof T, T> = K extends any ?
  (T[K] extends object ? {__r: FlattenByKeys<keyof T[K], T[K]>} : WithKey<K, T[K]> ):
  never;

type FR<T> = T extends {__r: infer U} ? U : T;
type FR10<T> = FR<FR<FR<FR<FR<FR<FR<FR<FR<FR<FR<T>>>>>>>>>>>;

type UnionToIntersection<U> =
  (U extends any ? (k: U)=>void : never) extends ((k: infer I)=>void) ? I : never

type Pretty<T> = {
  [K in keyof T] : T[K]
}

const v = {
  a: 1,
  b: 2,
  c: {
    x: 1,
    y: 2,
    d: {
      l: '5',
      m: '6'
    }
  }
};

type V = typeof v;

/*

type Test = {
    a: number;
    b: number;
    x: number;
    y: number;
    l: string;
    m: string;
}

*/
type Test = Pretty<UnionToIntersection<FR10<FlattenByKeys<keyof V, V>>>>;