text:
You can't beat a local sports rivalry - Meath versus Kildare at Dallymount
Cathal Dervan
You can't beat a bit of local rivalry – as the Bohs fans still celebrating Friday night's sensational and shock 4-0 win over Shamrock Rovers in the big Dublin derby will gladly tell you.
There weren't that many people at the game at Dalymount Park. That much is a given now for domestic Irish football and nobody is really doing anything to sort it out.
In fact, the 30,000 Ireland fans who went to Poland for the European Championships would dwarf the total attendance for the Airtricity League of Ireland on any weekend.
That's the reality of Irish football. We have a domestic product that few people want to support, and a very poor national team that thousands of people want to spend thousands of their hard earned euros on.
It is, as they say, a bit of a conundrum, and one that has exercised a few minds in the weeks since Croatia, Spain and Italy humbled us at the European Championships.
One man I know, and know well, has suggested to me that the soccer heads should take a leaf out of the GAA book and turn their game parochial.
In Irish soccer a kid can play for any team he wants to. There is no rule dictating that you have to play for your parish. There is no rule that states you have to play for your local team.
There is some sort of a distance rule – 100 miles I think it is – for the very best young players, but even that can be overcome.
The GAA is different, unless your name is Seanie Johnston and you want to switch from Cavan to Kildare, but more of that elsewhere on this page.
The GAA is built on parochialism. My kids can only play for Dunsany because that is the Meath parish where we now live. When they were younger they could have played for Dunshaughlin because that was where they resided at the time.
GAA transfers are few and far between and not easily attained -- as Mr. Johnston will testify.
As a result the sport is dominated by rivalries, some of them good and some not so good.
I have seen more passion at club matches in Meath between neighboring parishes than I have seen at Old Firm derbies in Glasgow.
I have seen players get so worked up about games against fellows they went to school with that you had to fear for their blood pressure.
And I've seen neighbors come to blows, literally, over the last minute point that won or lost a local derby.
It can, as suggested, be a good thing and a bad thing, but it also gives Gaelic games that unique identity and sense of loyalty and belonging that Irish soccer lacks.
We saw as much round our way on Sunday when a Meath team battered on every sports page for months now finally came of age and offered their beleaguered manager Seamus McEnaney some shred of justification.
Meath were up against Kildare at headquarters last weekend, a local derby if ever there was one between two fiercely proud counties who share a border but little love when it comes to football.
The prize, for both teams, was a Leinster final appearance, probably against Dublin even though they were playing in the first of two semis at Croker last Sunday.
As with all derby matches the pressure was great, the intensity greater and the expectation from both sets of fans the greatest of all.
Hunger was always going to be a major ingredient in deciding the winner and, as it happened and against all the odds, Meath had the greater hunger on the day.
The young Royals fought for every ball as if their lives depended on it. They took almost every scoring chance that came their way with skill and determination.
They wanted the win more than Kildare. They craved the win. They demanded the win.
When the final whistle went in Croke Park, just around 3:30 last Sunday afternoon, the smiles were all of a green and gold variety.
Banty's Meath had beaten Kieran McGeeney's Kildare. They had restored pride. They had given Meath men and women living in places like Enfield and Summerhill real reason to go into Kilcock with a grin on their faces on Sunday night.
They had worn the jersey with pride and with passion. They had won the football match for Meath, for their manager and for themselves.
Most of all, they won it for their parish and their club. That's what makes the GAA so special. Sunday proved it.
The sooner the FAI asks the GAA for a little insight into parochialism the better. Maybe then we will be able to look the Spanish in the eye and beat them.
Now Meath players and Meath fans can look forward to another derby date and a Leinster final showdown with Dublin three weeks from now.
That's another rivalry of old and another battle royale between neighboring counties. Bring it on.
(Cathal Dervan is sports editor of the Irish Sun newspaper in Dublin)
Sideline Views
SOCCER: Spain won the European Championship final against Italy on Sunday night and rightly so. Their 4-0 victory was a fair reflection of their current status as the greatest team of the modern age. It's also the same scoreline they ran up against Ireland, but don't take any comfort from that – all the official
UEFA stats proved Ireland were the worst team at the Euros.
We already knew that, but the big question now is what is anyone going to do about it? Judging by Spain's performance on Sunday night we are a lot further than four goals behind Iniesta. et al.
GAA: Isn't irony a wonderful thing? No sooner had Seanie Johnston made an eejit of himself by playing 35 seconds in a club hurling game than his new Kildare teammates got the draw from hell in the All-Ireland qualifiers – against the very Cavan side he has worked so hard to get away from. Who wouldn't love to be a fly on the wall when Johnston goes back to Cavan the weekend after next as a Kildare player.
GOLF: Remember that great story when Padraig Harrington's young son Paddy wanted to put ladybirds into the Claret Jug after his dad won his first British Open? Well this past weekend Harrington hesitated over a putt at Royal Portrush because he didn't want to kill a butterfly who had crept into the hole. The scenes as they tried to persuade the butterfly to move on before his ball arrived were priceless and great television.
SOCCER: Celtic started pre-season training on Monday, but their old friends Rangers are in a right mess. They won't be allowed to play in the SPL this coming season, their players are leaving in droves and they have little hope for the future. That's what happens when you break the rules. As Rangers are now discovering the hard way, there is always a price to pay.
SOCCER: Nice of UEFA to honor the Irish fans for their exemplary behavior at the Euros with a special award. Nicer still of the FAI to ask the family of James Nolan, the fan who drowned tragically in Poland, to accept the award on their behalf.
SOCCER: Championship side Coventry City have just signed Irish striker Stephen Elliott and are about to do a deal to bring Kevin Kilbane to their club. There is a term about being "sent to Coventry," but I doubt either of them are too worried about it.
HERO OF THE WEEK
PADRAIG Harrington didn't win the Irish Open on its return to Portrush, but he won the hearts of the 130,000 fans who made the occasion so memorable. Harri played with a smile on his face throughout the week and did enough to suggest he can contend when the British Open kicks off next week. He deserves to be back in the winner's enclosure, and current form suggests he is close to getting there.
IDIOT OF THE WEEK
THOSE in charge of the Kildare football team made a mockery of the GAA when they persuaded Seanie Johnston to play 35 seconds of a club hurling game last Saturday in order to complete his transfer from Cavan. If they are that desperate to win an All-Ireland then good luck to them, but at least Meath put them back in their box at Croker on Sunday.


As stated in Muras Matters last week the deadline for filing Self Assessment Tax Returns and paying any outstanding tax due is 31 January 2015.
Taxpayers struggling to pay their tax liability however may, under certain circumstances, be able to enter into a 'Time to Pay' arrangement with HM Revenue & Customs. In order to request this taxpayers should contact HMRC Business Payment Support Service on 0300 200 3835 (despite its name non business customers can also use this number).
It is important that contact is made with Business Payment Support BEFORE the tax is due for payment on 31 January 2015 as HMRC will not agree to a Time to Pay arrangement after the deadline to pay has passed. It will obviously be harder to make contact nearer the deadline as the volume of taxpayers seeking to make an arrangement increases. We would therefore recommend getting in touch with HMRC sooner rather than later.
• previous payment history, whether previous returns and payments have been made on time, any prior Time to Pay arrangements etc.
• Other tax liabilities to be taken into account (for example VAT may fall due during the Time to Pay arrangement, affecting cashflow).
HMRC still charge interest on Time to Pay liabilities but surcharges are not applied if payments are made as agreed in the arrangement.
3. a final 5% on 1 February 2016.
In order to avoid these surcharges, it is vital that contact is made with HMRC before the initial liability falls due.
If you need any advice or assistance with your tax liabilities or alternatively would like to discuss any of the above please contact our Tax Director Jenny Marks.


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Union Journalism
Teen STABBED!!! to Death by Ex-Bf in COLD BLOOD for Refusing to 'Patch up'
Top Trending Aashish Dotel - Modified date: January 22, 2020 6:09 pm EST
A sadistic schoolboy slaughtered his former girlfriend after she refused to be together with each other again. The innocent girl was stabbed multiple times...
Idiot Teacher 'SAT' on a 3-year-old Boy & BROKE!!! his Legs for 'Misbehaving'
A daycare teacher was arrested after one of her students was horribly injured following the actions executed by the teacher herself. She literally sat...
La Casa De Papel Money Heist Season 4 Is Back!!! Discover the details that you need to know.
Entertainment Sarah Afreen - Modified date: January 22, 2020 5:51 pm EST
Money Heist is a Spanish drama series, also known as La Casa De Papel, in Spanish. It is a crime thriller that always comes...
EntertainmentTechnology
Tom Clancy's Rainbow Six Craze is Decreasing? Fans Baffled Up but Why?
Modified date: June 24, 2019 5:44 am EDT
June 24, 2019 5:43 am EDT
Imagine the disappointment fans of Rainbow Six felt when Alexandre Remy slammed hopes for a single-player mode of the game, saying, "The single-player solo experience is dead."
Why They're Sticking with Multiplayer Gameplay
The Rainbow Six franchise is one of Ubisoft's most successful products in the gaming market. Alexandre Remy and Ubisoft said, in no uncertain terms, that the unique selling point of their products is their ability to bring players together on a virtual scape. Similar to the insanely famous mobile game PUBG, players of Rainbow Six must battle each other off. This quality of being an e-sport sets it apart from but does not necessarily make it superior to, single-player tactical shooter games such as Call of Duty and Project IGI.
Remy gave a cryptic justification of his decision to not release a single-player game. He said, "When you are building a basketball stadium, are you also opening a football activity within that basketball stadium?" Let's attempt to deconstruct and puzzle this out. I think he means he believes in focusing on one single product that has quality and market scope rather than several mediocre versions of a product that will fill shelves and stay on them.
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What Could Quarantine be About?
So, let's talk about the game. It's called Quarantine. This suggests that the player will be in a zone ridden with contagion (of what kind, I cannot ascertain). He will have to either protect infected, helpless persons or fight them off if they mutate. This would render it a second cousin of the Resident Evil film franchise. Promotional posters for Quarantine are intense. They show members of Rainbow Six in protective suits and masks casting steely glares with seemingly insect-like eyes at their beholders.
The quarantine will release sometime in 2020 for PC, Xbox 1 and PlayStation 4.
Susanna Correya
© Union Journalism 2019 | [email protected]
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redpajama_set_name: RedPajamaCommonCrawl


We were instant fans of the adventure playground on Governors Island when it debuted in 2016 and are pleased to report the free-play haven returns for a third season, opening its gates to the public on Saturday, May 5 under a new moniker: The Yard.
The Yard will be open for FREE play every weekend during Governors Island's public operating season. Governors Island officially opens on Tuesday, May 1, 2018 and its season runs through Halloween.
Sponsored by local nonprofit play:groundNYC, the Yard's new name is actually a throwback, as the original namesake was a Minneapolis, Minnesota-based adventure playground opened in 1949; the first of its kind in the U.S. In an era where parents are pondering the need for more risk in their kids' lives, these "adventure" playgrounds have begun popping up again, though this is NYC's only one.
Kids are free to build, climb, destory, and generally make a mess as they get creative in the Yard.
So, what can you expect on a visit to The Yard? Zero interaction from parents. Once you've signed a waiver, you'll be asked to wait outside, while your kids frolic in the 50,000-square-foot free-play space. They'll find loads of recycled materials to craft and create with, including heavy-duty hands-on tools like hammers and saws. Trained "playworkers" are on-site to make sure everyone stays safe. While the main play area is open to children ages 6 and up, parents of younger children can work side-by-side with their kids in the adjacent family adventure play area.
Note: One of the few rules is that kids must wear closed-toe, thick-soled shoes, so no summer Crocs, sandals, or cut-out-style sandals like Keens.
Tools, including saws and hammers, are available for kids' use.
If you're hoping to visit on the weekdays, you're out of luck, unless you register your kids for one of the eight, weeklong summer camps hosted at The Yard. The week of July 23-27 will be a girls-only week. Cost for one week is $625, though organizers promise to offer two scholarship spots per session.
For more information on The Yard, its organizers, or programming, visit its website.


How Do You Budget Material Bought by One Division and is Installed by Another?
Building services buys toilet paper dispensers and O & M installs them. I want to capture the cost by Building Services for the dispensers and the labor hours by O & M.


text:
How many people use BSL in the UK? How many are Deaf?
Based on official statistics, we believe the total number of BSL users in the UK is 151,000 and that 87,000 of these are Deaf.
Deaf BSL users
Total numbers of BSL users
England 73,000 127,000
Scotland 7,000 12,500
Wales 4,000 7,200
Northern Ireland* 3,000 4,300
TOTAL 87,000 151,000
* It is estimated that there are around 4,500 Deaf sign language users in Northern Ireland, of which 3,000 are BSL users, and 1,500 are Irish Sign Language (ISL) users.
These figures do NOT include professional BSL users, e.g. Interpreters, Translators, unless they use BSL at home.
The above statistics are based on the percentage of people who reported 'using British Sign Language at home' on the Scottish Census (2011).
For the first time, the 2011 Census contained a question on languages which enabled individuals to identify as BSL users. Unfortunately, the question asked on the England and Wales Census was different to that on the Scottish Census, resulting in huge disparity in the data collected.
The British Deaf Association and other deaf organisations expected a much a higher percentage of BSL users in England and Wales than were actually reported. Figures extrapolated from Scottish Census, with the assumption that the UK's population of the UK is around 12 times that of Scotland, produced more realistic figures – as shown in the table above.


The Hospital of the Holy Spirit is still today witness to a significant social initiative of the Middle Ages. The care, piety and wealth of Lübeck merchants as well as concern for the welfare of their own souls led to the building of the Hospital on Koberg (between 1260 and 1286) with significant involvement of the city council.
The Hospital is consequently one of Europe's oldest social institutions. At the same time it is one of most important building monuments to North German Brick Gothic. The Hospital was able to take in over 100 sick or needy elderly people. The wooden chambers in the large hall, the nave, were only built in the early 19th century.
The 170 places in the old people's home were always sought after. Even the last residents left their chambers, called "cubbyholes", only reluctantly in 1970. The basis for the expansion and maintenance of the Hospital was the rest of the foundation's assets, including at various times the villages of Curau, Krumbeck, Dissau and Scharbeutz and also lands in Pomerania, Saxony and on the island of Poel, in Lübeck the Mönkhof, Falkenhusen and Bertramshof estates as well as some tracts of land in front of the Mühlentor and Burgtor (Heiligen-Geist-Kamp).
The foundation's assets were able to be steadily increased thanks to the astute financial policy of the management (mayor and Lübeck merchants). Holdings in the Lüneburg salt works and mills, rights to third party land, mortgages, land rents and capital assets supplemented the rich land holdings of the Hospital.
Even today the foundation pays for its purpose by the letting and leasing of land holdings. The Krumbeck, Behlendorf and Albsfelde estates, leasehold properties on the Heiligen-Geist-Kamp and allotments on the Wakenitz constitute its basic assets.


text:
Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style
Jane Ferguson, Arratee Ayuttacorn
Hindu gods have been worshipped alongside the Lord Buddha and traditional spirits by Thai Theravada Buddhists for hundreds of years. During the past two decades there has been a spectacular boom in new forms of worship of Ganesha, the elephant-headed god of success and remover of obstacles. At these ostensibly religious events and festivals, Thai followers wear Indian clothing and consume Indian foods. Processions incorporate Indian music ensembles and dancers for accompaniment, entertainment and ambience. Through analysis of three Ganesha-sponsoring institutions, together with interviews and ethnography among both institution owners and patrons in Chiang Mai, Thailand, this article examines the role of Indian-tagged symbolic accoutrements as part of a religious experience for Thai people today. As this article argues, while Ganesha is central to the cult, and indeed, the main event, these accoutrements serve the dual purpose of creating a visual/visceral experience of cultural tourism of Indian-ness for Thai worshippers and catering to the needs of Ganesha as an Indian god in the eyes of Thais.
Asian Studies Review
Dive into the research topics of 'Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style'. Together they form a unique fingerprint.
Thai Buddhists Arts & Humanities 100%
god Social Sciences 69%
Accoutrements Arts & Humanities 65%
Worship Arts & Humanities 58%
Deity Arts & Humanities 36%
Indian music Arts & Humanities 32%
Theravāda Arts & Humanities 29%
Worshippers Arts & Humanities 27%
Ferguson, J., & Ayuttacorn, A. (2021). Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style. Asian Studies Review, 45(4), 656-673. https://doi.org/10.1080/10357823.2020.1870212
Ferguson, Jane ; Ayuttacorn, Arratee. / Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style. In: Asian Studies Review. 2021 ; Vol. 45, No. 4. pp. 656-673.
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title = "Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style",
abstract = "Hindu gods have been worshipped alongside the Lord Buddha and traditional spirits by Thai Theravada Buddhists for hundreds of years. During the past two decades there has been a spectacular boom in new forms of worship of Ganesha, the elephant-headed god of success and remover of obstacles. At these ostensibly religious events and festivals, Thai followers wear Indian clothing and consume Indian foods. Processions incorporate Indian music ensembles and dancers for accompaniment, entertainment and ambience. Through analysis of three Ganesha-sponsoring institutions, together with interviews and ethnography among both institution owners and patrons in Chiang Mai, Thailand, this article examines the role of Indian-tagged symbolic accoutrements as part of a religious experience for Thai people today. As this article argues, while Ganesha is central to the cult, and indeed, the main event, these accoutrements serve the dual purpose of creating a visual/visceral experience of cultural tourism of Indian-ness for Thai worshippers and catering to the needs of Ganesha as an Indian god in the eyes of Thais.",
author = "Jane Ferguson and Arratee Ayuttacorn",
journal = "Asian Studies Review",
Ferguson, J & Ayuttacorn, A 2021, 'Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style', Asian Studies Review, vol. 45, no. 4, pp. 656-673. https://doi.org/10.1080/10357823.2020.1870212
Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style. / Ferguson, Jane; Ayuttacorn, Arratee.
In: Asian Studies Review, Vol. 45, No. 4, 2021, p. 656-673.
T1 - Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style
AU - Ferguson, Jane
AU - Ayuttacorn, Arratee
N2 - Hindu gods have been worshipped alongside the Lord Buddha and traditional spirits by Thai Theravada Buddhists for hundreds of years. During the past two decades there has been a spectacular boom in new forms of worship of Ganesha, the elephant-headed god of success and remover of obstacles. At these ostensibly religious events and festivals, Thai followers wear Indian clothing and consume Indian foods. Processions incorporate Indian music ensembles and dancers for accompaniment, entertainment and ambience. Through analysis of three Ganesha-sponsoring institutions, together with interviews and ethnography among both institution owners and patrons in Chiang Mai, Thailand, this article examines the role of Indian-tagged symbolic accoutrements as part of a religious experience for Thai people today. As this article argues, while Ganesha is central to the cult, and indeed, the main event, these accoutrements serve the dual purpose of creating a visual/visceral experience of cultural tourism of Indian-ness for Thai worshippers and catering to the needs of Ganesha as an Indian god in the eyes of Thais.
AB - Hindu gods have been worshipped alongside the Lord Buddha and traditional spirits by Thai Theravada Buddhists for hundreds of years. During the past two decades there has been a spectacular boom in new forms of worship of Ganesha, the elephant-headed god of success and remover of obstacles. At these ostensibly religious events and festivals, Thai followers wear Indian clothing and consume Indian foods. Processions incorporate Indian music ensembles and dancers for accompaniment, entertainment and ambience. Through analysis of three Ganesha-sponsoring institutions, together with interviews and ethnography among both institution owners and patrons in Chiang Mai, Thailand, this article examines the role of Indian-tagged symbolic accoutrements as part of a religious experience for Thai people today. As this article argues, while Ganesha is central to the cult, and indeed, the main event, these accoutrements serve the dual purpose of creating a visual/visceral experience of cultural tourism of Indian-ness for Thai worshippers and catering to the needs of Ganesha as an Indian god in the eyes of Thais.
JO - Asian Studies Review
JF - Asian Studies Review
Ferguson J, Ayuttacorn A. Accessories Make the Elephant: Buddhist Thais Worship Ganesha, Indian-style. Asian Studies Review. 2021;45(4):656-673. https://doi.org/10.1080/10357823.2020.1870212


I have a quilt finish. I'm happy this one is done and in the books. Initially I was excited about this. It was suppose to be a wedding present…with my foot surgery I lost steam. This all started when I saw a great quilt that Mary at Country Threads made.
Photo courtesy of Country Threads. Here's the link that tells how to make the quilt.
Well I wanted to make the quilt bigger of course…..you know me. I can never settle with a small quilt. So…here it is. I apologize for my photos. I'd been waiting for a brighter day but one hasn't happened yet. I'm tired of waiting so…these are the best photos I can do.
The quilt is big too so there isn't a place to take them nicely either….gotta love Iowa winter.
Mary had originally straight line quilted her's but I chickened out. I felt the straight sharp lines needed to be softened. What do you think?
I don't think it was a wrong move…the straight line wouldn't have been wrong either. Sometimes there isn't a wrong choice…just two choices.
I'm glad to have this one finished. Now I need to send it out.
It's a late wedding present. I couldn't finish it with my foot. Then I didn't have a back and then…and then…and then. You know how it goes….
This quilt was awesome for me. It helped me clean out my solids. I used all sorts of shades and colors. Nothing had to really match. I also cleaned out lots from my bright 2 1/2″ bucket. The quilt was definitely a great stash buster.
Today I'm hooking up with Crazy Mom Quilts.
This entry was posted in Finished Projects on December 23, 2016 by Jo.
Great Quilt ~ love all the bright solids & the quilting design! I think whomever receives as a wedding present will say that this quilt was worth the wait!
Jo the quilt is yummy. Looks like many flavors of sherbet. Congratulations on a completed job. You choice for quilting pattern did soften it.
Jo, a couple of years ago, I pushed to finish a bunch of wedding quilts that had languished for years. One couple got theirs at their 25th anniversary party! My sister and I started them together and then moved away from each other, not too far, but too far to work on the quilts. A couple of months is nothing!
Great quilt! I'd love to make this one….once I finish a few it here's! Lol! Lovely job.
Jo, it is a beauty and it will be loved for years and years to come! I think your choice of quilting design is perfect!
Love the bright quilt! It's beautiful. And you are so right about the quilting. There are many choices, none of them "wrong". Just as there are many colors and kinds of fabric, there can be different styles and kinds of quilting.
Beautiful quilt, and an awesome wedding gift. Definitely worth waiting for!
I love how it turned out and I think your idea to not straight line quilt it gives it more texture. I have some of my blocks made, love following Country Threads blog. It will make a wonderful gift and they will love it being from you.
Jo, this is a beautiful quilt!! I love the fabrics, the colors, the quilting…everything about it is just awesome!! I definitely think the quilting choice was perfect to soften all the straight lines…and I continue to be amazed at the beautiful quilts made using such simple shapes!! I don't think it will matter at all that this is a late wedding gift….it will be enjoyed for many years to come!! Thanks for sharing!!
Great quilt. Lovely wedding present which I am sure will be appreciated.
Love the swirly quilting. Straight line would have been nice, too, but I especially like the swirls.


B!174 The Fortieth Day + Sshe Retina Stimulants + Terence Hannum "Advent" CD | BloodShop!
These are professionally duplicated CDs, with single panel, double-sided inserts, featuring black and white artwork; in jewel boxes with shrinkwrap; released in 2013.
This release marks the rare, one-time only, collaboration of The Fortieth Day, the Chicago duo of Mark Solotroff and Isidro Reyes (also of influential power-electronics group Bloodyminded), Sshe Sshe Retina Stimulants (the solo project of P.NG5361.B, or Paolo Bandera, a founding member of Sigillum S), and Terence Hannum. The recording took place during a late night session at WLUW on Loyola University's campus for Phil von Zweck's "Something Else" radio show on November 29th, 2009.
The group created these six tracks live using guitar, bass, synthesizers, and vocals. The live recordings were then processed in Milan, Italy by P.NG5361.B. The group uses these instruments to create burned out industrial drones made up of looped feedback, percussion throbs and the sounds of machines dying. Hypnotizing repeating layers tactfully shift into blasts of angular high-pitched mechanical frenzy. There are implicit melodies in the chaos. Strong material from this unique collaboration.
A massive collaboration within itself, it isn't hard to imagine The Fortieth Day (Mark Solotroff and Isidro Reyes from Bloodyminded), Sshe Retina Stimulants, and Terence Hannum (Land of Decay co-proprietor and Locrian analog wizard) meeting up in WLUW 88.7 FM's studio. The product of a group of like minded musicians, the Advent tape is a work based in juxtaposition, suddenly changing from soft, deep drones and quiet drum machine mantras to complete, utter chaos. Synthesizers do relentless battle with atonal guitar work and crumbling laptop noise, sometimes not letting up for extensive periods of time before entirely disappearing without any cue or warning. To be a fly on a wall in that studio, sheesh.


As a retreat for couples and honeymooners or as a fun place for families, you will love our ocean-facing rooms, suites and family residences, eight dining venues, our award-winning spa, a kids' club, water sports and an extensive water park.
With its impressive range of meeting venues, team-building options and expansive grounds, the resort is a prime destination for distinctive meetings and conferences.
TripAdvisor, the world's largest travel site, has named the world's best hotels in its 15th annual Travellers' Choice Awards based on reviews collected in a year from travellers across the globe. We are delighted that Centara Grand Mirage Beach Resort Pattaya took out the No.1 spot in the 2017 Thailand Family Hotels category, and ranked 12th in Asia.
Take a dip in the most gorgeous pool and enjoy the view along with it.
Dream your dream wedding at the Centara Grand Mirage Resort & Spa.


text:
Santa Maria Mater Misericordiae a Via Latina, även benämnd Cappella Mater Misericordiae, är en kyrkobyggnad i Rom, helgad åt Jungfru Maria. Kyrkan är belägen vid Via Latina i quartiere Appio-Latino och tillhör församlingen Santa Caterina da Siena.

Beskrivning
Kyrkan uppfördes år 1936 i nyromansk stil. Ovanför kyrkans portal sitter en relief som föreställer Jungfru Maria och Jesusbarnet flankerade av änglar. Interiören är enskeppig med absid. Absiden har en monumental fresk som föreställer Barmhärtighetens Moder.

Kommunikationer
  Tunnelbanestation Ponte Lungo – Roms tunnelbana, linje
  Busshållplats  – Roms bussnät, linjerna

Källor

Noter

Webbkällor

Externa länkar

Romersk-katolska kyrkobyggnader i Rom (quartiere Appio-Latino)
Mariakyrkor i Rom
Roma Q. IX Appio-Latino
Romersk-katolska kyrkobyggnader invigda 1936
Nyromanska kyrkobyggnader
1936 i Italien

redpajama_set_name: RedPajamaWikipedia


text:
Etymology and names
As Saketa
Gupta period
Decline as a political centre
Early medieval period
Mughal and British period
Independent India
Hanuman Garhi Fort
Ramkot
Nageshwarnath Temple
Other places of interest
Memorial of Heo Hwang-ok
City of Uttar Pradesh, India
City in Uttar Pradesh, India
Clockwise from the top:
Ram ki Paidi Ghat, Ayodhya Ghaat on the Ghaghara river, Kanak Bhawan Temple, Vijayraghav Mandir in Ayodhya
The Temple Town[1]
Show map of Uttar Pradesh
Show map of India
Coordinates: 26°48′N 82°12′E / 26.80°N 82.20°E / 26.80; 82.20Coordinates: 26°48′N 82°12′E / 26.80°N 82.20°E / 26.80; 82.20
Mayor–Council
Ayodhya Municipal Corporation
Rishikesh Upadhyay, BJP
79.8 km2 (30.8 sq mi)
Ayodhyawasi, Awadhwasi
• Official
Hindi[3]
• Additional official
Urdu[3]
• Regional
Awadhi[4]
UTC+05:30 (IST)
Telephone code
UP-42
ayodhya.nic.in
This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.
Ayodhya (Hindustani: [əˈjoːdʱːjaː] ( listen); IAST: Ayodhyā) is a city situated on the banks of holy river Saryu in the Indian state of Uttar Pradesh. It is the administrative headquarters of Faizabad district and the Faizabad division of Uttar Pradesh, India.[5][6] It shares a municipal corporation with its neighbouring twin city of Faizabad.
Ayodhya, also known as Saket, is an ancient city of India, is the birthplace of Rama and setting of the great epic Ramayana. Ayodhya used to be the capital of the ancient Kosala Kingdom. It has an average elevation of 93 meters (305 feet). Owing to the belief as the birthplace of Rama, Ayodhya (Awadhpuri) has been regarded as first one of the seven most important pilgrimage sites (Mokshdayini Sapt Puris) for Hindus.[5]
The early Buddhist and Jain canonical texts mention that the religious leaders Gautama Buddha and Mahavira visited and lived in the city. The Jain texts also describe it as the birthplace of five tirthankaras namely, Rishabhanatha, Ajitanatha, Abhinandananatha, Sumatinath and Anantnath, and associate it with the legendary Bharata Chakravarti. From the Gupta period onwards, several sources mention Ayodhya and Saketa as the name of the same city.
Owing to the belief as the birthplace of Ram, Ayodhya has been regarded as one of the seven most important pilgrimage sites for Hindus. It is believed that a temple stood at the supposed birth spot of Rama, which was demolished by the orders of the Mughal emperor Babur and a mosque erected in its place.[7] In 1992, the dispute over the spot led to the demolition of mosque by Hindu mobs, who aimed to rebuild a grand temple of Rama at the site.[8] A five-judge full bench of the Supreme Court heard the title cases from August to October 2019 and ruled that the land belonged to the government per tax records, and ordered it to be handed over to a trust to build a Hindu temple. It also ordered the government to give an alternative 5 acres (2.0 ha) of land to the Uttar Pradesh Sunni Central Waqf Board to build a mosque in lieu of the demolished Babri mosque. The construction of Ram Mandir commenced in August 2020.[9]
The word "Ayodhya" is a regularly formed derivation of the Sanskrit verb yudh, "to fight, to wage war".[citation needed] Yodhya is the future passive participle, meaning "to be fought"; the initial a is the negative prefix; the whole, therefore, means "not to be fought" or, more idiomatically in English, "invincible".[10] This meaning is attested by the Atharvaveda, which uses it to refer to the unconquerable city of gods.[11] The ninth century Jain poem Adi Purana also states that Ayodhya "does not exist by name alone but by the merit" of being unconquerable by enemies. Satyopakhyana interprets the word slightly differently, stating that it means "that which cannot be conquered by sins" (instead of enemies).[12]
"Saketa" is the older name for the city, attested in Sanskrit, Jain, Sanskrit, Buddhist, Greek and Chinese sources.[13] According to Vaman Shivram Apte, the word "Saketa" is derived from the Sanskrit words Saha (with) and Aketen (houses or buildings). The Adi Purana states that Ayodhya is called Saketa "because of its magnificent buildings which had significant banners as their arms".[14] According to Hans T. Bakker, the word may be derived from the roots sa and ketu ("with banner"); the variant name saketu is attested in the Vishnu Purana.[15]
The older name in English was "Oudh" or "Oude", and the princely state it was the capital of until 1856 is still known as Oudh State.[citation needed]
Ayodhya was stated to be the capital of the ancient Kosala kingdom in the Ramayana. Hence it was also referred to as "Kosala". The Adi Purana states that Ayodhya is famous as su-kośala "because of its prosperity and good skill".[14]
The cities of Ayutthaya (Thailand), and Yogyakarta (Indonesia), are named after Ayodhya.[16][17]
Terracotta image of Jain Tirthankar dated fourth century BCE excavated from Ayodhya
Gold carving depiction of the legendary Ayodhya at the Ajmer Jain temple
Ancient Hindu Sanskrit-language epics, such as the Ramayana and the Mahabharata mention a legendary city called Ayodhya, which was the capital of the legendary Ikshvaku kings of Kosala, including Rama.[18] Neither these texts, nor the earlier Sanskrit texts such as the Vedas, mention a city called Saketa. Non-religious, non-legendary ancient Sanskrit texts, such as Panini's Ashtadhyayi and Patanjali's commentary on it, do mention Saketa.[18] The later Buddhist text Mahavastu describes Saketa as the seat of the Ikshvaku king Sujata, whose descendants established the Shakya capital Kapilavastu.[19]
The earliest of the Buddhist Pali-language texts and the Jain Prakrit-language texts mention a city called Saketa (Sageya or Saeya in Prakrit) as an important city of the Kosala mahajanapada.[20] Topographical indications in both Buddhist and Jain texts suggest that Saketa is the same as the present-day Ayodhya.[21] For example, according to the Samyutta Nikaya and the Vinaya Pitaka, Saketa was located at a distance of six yojanas from Shravasti. The Vinaya Pitaka mentions that a big river was located between the two cities, and the Sutta Nipata mentions Saketa as the first halting place on the southward road from Shravasti to Pratishthana.[19]
Fourth century onwards, multiple texts, including Kalidasa's Raghuvamsha, mention Ayodhya as another name for Saketa.[22] The later Jain canonical text Jambudvipa-Pannati describes a city called Viniya (or Vinita) as the birthplace of Lord Rishabhanatha, and associates this city with Bharata Chakravartin; the Kalpa-Sutra describes Ikkhagabhumi as the birthplace of Rishabhadev. The index on the Jain text Paumachariya clarifies that Aojjha (Aodhya), Kosala-puri ("Kosala city"), Viniya, and Saeya (Saketa) are synonyms. The post-Canonical Jain texts also mention "Aojjha"; for example, the Avassagacurni describes it as the principal city of Kosala, while the Avassaganijjutti names it as the capital of Sagara Chakravartin.[23] The Avassaganijjutti implies that Viniya ("Vinia"), Kosalapuri ("Kosalapura"), and Ikkhagabhumi were distinct cities, naming them as the capitals of Abhinamdana, Sumai, and Usabha respectively. Abhayadeva's commentary on the Thana Sutta, another post-canonical text, identifies Saketa, Ayodhya, and Vinita as one city.[23]
According to one theory, the legendary Ayodhya city is the same as the historical city of Saketa and the present-day Ayodhya. According to another theory, the legendary Ayodhya is a mythical city,[24] and the name "Ayodhya" came to be used for the Saketa (present-day Ayodhya) only around the fourth century, when a Gupta emperor (probably Skandagupta) moved his capital to Saketa, and renamed it to Ayodhya after the legendary city.[15][25] Alternative, but less likely, theories state that Saketa and Ayodhya were two adjoining cities, or that Ayodhya was a locality within the Saketa city.[26]
Archaeological and literary evidence suggests that the site of present-day Ayodhya had developed into an urban settlement by the fifth or sixth-century BC.[21] The site is identified as the location of the ancient Saketa city, which probably emerged as a marketplace located at the junction of the two important roads, the Shravasti-Pratishthana north–south road, and the Rajagriha-Varanasi-Shravasti-Taxila east–west road.[27] Ancient Buddhist texts, such as Samyutta Nikaya, state that Saketa was located in the Kosala kingdom ruled by Prasenajit (or Pasenadi; c. sixth–5th century BC), whose capital was located at Shravasti.[28] The later Buddhist commentary Dhammapada-atthakatha states that the Saketa town was established by merchant Dhananjaya (the father of Visakha), on the suggestion of king Prasenajit.[19] The Digha Nikaya describes it as one of the six large cities of India.[19] The early Buddhist canonical texts mention Shravasti as the capital of Kosala, but the later texts, such as the Jain texts Nayadhammakahao and Pannavana Suttam, and the Buddhist Jatakas, mention Saketa as the capital of Kosala.[29]
As a busy town frequented by travellers, it appears to have become important for preachers such as Gautama Buddha and Mahavira.[27] The Samyutta Nikaya and Anguttara Nikaya mention that Buddha resided at Saketa at times.[19] The early Jain canonical texts (such as Antagada-dasao, Anuttarovavaiya-dasao, and Vivagasuya) state that Mahavira visited Saketa; Nayadhammakahao states that Parshvanatha also visited Saketa.[23] The Jain texts, both canonical and post-canonical, describe Ayodhya as the location of various shrines, such as those of snake, yaksha Pasamiya, Muni Suvratasvamin, and Surappia.[23]
It is not clear what happened to Saketa after Kosala was conquered by the Magadha emperor Ajatashatru around fifth century BC. There is lack of historical sources about the city's situation for the next few centuries: it is possible that the city remained a commercial centre of secondary importance, but did not grow into a political centre of Magadha, whose capital was located at Pataliputra.[30] Several Buddhist buildings may have been constructed in the town during the rule of the Maurya emperor Ashoka in the third century BC: these buildings were probably located on the present-day man-made mounds in Ayodhya.[31] Excavations at Ayodhya have resulted in the discovery of a large brick wall, identified as a fortification wall by archaeologist B. B. Lal.[21] This wall probably erected in the last quarter of the third-century BC.[32]
The Dhanadeva-Ayodhya inscription, first-century BC
Coin of ruler Muladeva, of the Deva dynasty minted in Ayodhya, Kosala. Obv: Muladevasa, elephant to left facing symbol. Rev: Wreath, above symbol, below snake.
After the decline of the Maurya empire, Saketa appears to have come under the rule of Pushyamitra Shunga. The first century BC inscription of Dhanadeva suggests that he appointed a governor there.[33] The Yuga Purana mentions Saketa as the residence of a governor, and describes it as being attacked by a combined force of Greeks, Mathuras, and Panchalas.[34] Patanjali's commentary on Panini also refers to the Greek siege of Saketa.[35]
Later, Saketa appears to have become part of a small, independent kingdom.[36] The Yuga Purana states that Saketa was ruled by seven powerful kings after the retreat of the Greeks.[33] The Vayu Purana and the Brahmanda Purana also state that seven powerful kings ruled in the capital of Kosala. The historicity of these kings is attested by the discovery of the coins of the Deva dynasty kings, including Dhanadeva, whose inscription describes him as the king of Kosala (Kosaladhipati).[37] As the capital of Kosala, Saketa probably eclipsed Shravasti in importance during this period. The east–west route connecting Pataliputra to Taxila, which earlier passed through Saketa and Shravasti, appears to have shifted southwards during this period, now passing through Saketa, Ahichhatra and Kanyakubja.[38]
After the Deva kings, Saketa appears to have been ruled by the Datta, Kushan, and Mitra kings, although the chronological order of their rule is uncertain. Bakker theorises that the Dattas succeeded the Deva kings in the mid-1st century AD, and their kingdom was annexed to the Kushan Empire by Kanishka.[39] The Tibetan text Annals of Li Country (c. 11th century) mentions that an alliance of king Vijayakirti of Khotan, king Kanika, the king of Gu-zan, and the king of Li, marched to India and captured the So-ked city. During this invasion, Vijayakirti took several Buddhist relics from Saketa, and placed them in the stupa of Phru-no. If Kanika is identified as Kanishka, and So-ked as Saketa, it appears that the invasion of Kushans and their allies led to the destruction of the Buddhist sites at Saketa.[40]
Nevertheless, Saketa appears to have remained a prosperous town during the Kushan rule.[40] The second century geographer Ptolemy mentions a metropolis "Sageda" or "Sagoda", which has been identified with Saketa.[36] The earliest inscription that mentions Saketa as a place name is dated to the late Kushan period: it was found on the pedestal of a Buddha image in Shravasti, and records the gift of the image by Sihadeva of Saketa.[39] Before or after the Kushans, Saketa appears to have been ruled by a dynasty of kings whose names end in "-mitra", and whose coins have been found at Ayodhya. They may have been members of a local dynasty that was distinct from the Mitra dynasty of Mathura. These kings are attested only by their coinage: Sangha-mitra, Vijaya-mitra, Satya-mitra, Deva-mitra, and Arya-mitra; coins of Kumuda-sena and Aja-varman have also been discovered.[41]
Around the fourth century, the region came under the control of the Guptas, who revived Brahmanism.[42] The Vayu Purana and the Brahmanda Purana attest that the early Gupta kings ruled Saketa.[18] No Gupta-era archaeological layers have been discovered in present-day Ayodhya, although a large number of Gupta coins have been discovered here. It is possible that during the Gupta period, the habitations in the city were located in the areas that have not yet been excavated.[43] The Buddhist sites that had suffered destruction during the Khotanese-Kushan invasion appear to have remained deserted.[44] The fifth-century Chinese traveller Faxian states that the ruins of Buddhist buildings existed at "Sha-chi" during his time.[45] One theory identifies Sha-chi with Saketa, although this identification is not undisputed.[46] If Sha-chi is indeed Saketa, it appears that by the fifth century, the town no longer had a flourshing Buddhist community or any important Buddhist building that was still in use.[36]
An important development during the Gupta time was the recognition of Saketa as the legendary city of Ayodhya, the capital of the Ikshvaku dynasty.[42] The 436 AD Karamdanda (Karmdand) inscription, issued during the reign of Kumaragupta I, names Ayodhya as the capital of the Kosala province, and records commander Prithvisena's offerings to Brahmins from Ayodhya.[47] Later, the capital of the Gupta Empire was moved from Pataliputra to Ayodhya. Paramartha states that king Vikramaditya moved the royal court to Ayodhya; Xuanzang also corroborates this, stating that this king moved the court to the "country of Shravasti", that is, Kosala.[48] A local oral tradition of Ayodhya, first recorded in writing by Robert Montgomery Martin in 1838,[49] mentions that the city was deserted after the death of Rama's descendant Brihadbala. The city remain deserted until King Vikrama of Ujjain came searching for it, and re-established it. He cut down the forests that had covered the ancient ruins, erected the Ramgar fort, and built 360 temples.[49]
Vikramditya was a title of multiple Gupta kings, and the king who moved the capital to Ayodhya is identified as Skandagupta.[48] Bakker theorises that the move to Ayodhya may have been prompted by a flooding of the river Ganges at Pataliputra, the need to check the Huna advance from the west, and Skandagupta's desire to compare himself with Rama (whose Ikshvaku dynasty is associated with the legendary Ayodhya).[49] According to Paramaratha's Life of Vasubandhu, Vikramaditya was a patron of scholars, and awarded 300,000 pieces of gold to Vasubandhu.[50] The text states that Vasubandhu was a native of Saketa ("Sha-ki-ta"), and describes Vikramaditya as the king of Ayodhya ("A-yu-ja").[51] This wealth was used to build three monasteries in the country of A-yu-ja (Ayodhya).[50] Paramartha further states that the later king Baladitya (identified with Narasimhagupta) and his mother also awarded large sums of gold to Vasubandhu, and these funds were used to build another Buddhist temple at Ayodhya.[52] These structures may have been seen by the seventh century Chinese traveller Xuanzang, who describes a stupa and a monastery at Ayodhya ("O-yu-t-o").[53]
Ayodhya probably suffered when the Hunas led by Mihirakula invaded the Gupta empire in the sixth century. After the fall of the Guptas, it may have been ruled by the Maukhari dynasty, whose coins have been found in the nearby areas. It was not devastated, as Xuanzang describes it as a flourshing town and a Buddhist centre.[54] However, it had lost its position as an important political centre to Kanyakubja (Kannauj).[55] At the time of Xuanzang's visit, it was a part of Harsha's empire, and was probably the seat of a vassal or an administrative officer. Xuanzang states that the city measured about 0.6 km (20 li) in circumference. Another seventh-century source, Kāśikāvṛttī, mentions that the town was surrounded by a moat similar to that around Pataliputra.[56]
After the fall of Harsha's empire, Ayodhya appears to have been variously controlled by local kings and the rulers of Kannauj, including Yashovarman and the Gurjara-Pratiharas. The town is not mentioned in any surviving texts or inscriptions composed during 650–1050 AD, although it may be identified with the "city of Harishchandra" mentioned in the eighth-century poem Gaudavaho. Archaeological evidence (including images to Vishnu, Jain tirthankaras, Ganesha, the seven Matrikas, and a Buddhist stupa) suggests that the religious activity in the area continued during this period.[57]
According to Indologist Hans T. Bakker, the only religious significance of Ayodhya in the first millennium AD was related to the Gopratara tirtha (now called Guptar Ghat), where Rama and his followers are said to have ascended to heaven by entering the waters of Sarayu.[58][59][60]
In the 11th century, the Gahadavala dynasty came to power in the region, and promoted Vaishnavism. They built several Vishnu temples in Ayodhya, five of which survived till the end of Aurangzeb's reign. Hans Bakker concludes that there might have been a temple at the supposed birth spot of Rama built by the Gahadavalas (see Vishnu Hari inscription). In subsequent years, the cult of Rama developed within Vaishnavism, with Rama being regarded as the foremost avatar of Vishnu. Consequently, Ayodhya's importance as a pilgrimage centre grew.[59]
In 1226 AD, Ayodhya became the capital of the province of Awadh (or "Oudh") within the Delhi sultanate. Muslim historians state that the area was little more than wilderness prior to this. Pilgrimage was tolerated, but the tax on pilgrims ensured that the temples did not receive much income.[61]
Ayodhya in 1785 as seen from river Ghaghara; painting by William Hodges. It depicts the Svargadvar Ghat. A mosque of Aurangzeb period in the background.[62]
Under Mughal rule, the Babri mosque was constructed in Ayodhya. The city was the capital of the province of Awadh (mispronounced as "Oudh" by the British), which is also believed to be a variant of the name "Ayodhya".[63]
After the death of Aurangzeb in 1707 AD, the central Muslim rule weakened, and Awadh became virtually independent, with Ayodhya as its capital. However, the rulers became increasingly dependent on the local Hindu nobles, and control over the temples and pilgrimage centres was relaxed.[61][better source needed] Saadat Ali Khan, Nawab of Awadh, bestowed the riyasat (principality) of Ayodhya on his loyal Brahmin soldier Dwijdeo Mishra of the Kasyapa gotra, for quelling revenue rebels in Mehendauna in Eastern UP.[64]
United Provinces of Agra and Oudh, showing 'Ajodhia', 1903 map
Ayodhya was annexed in 1856 by the British rulers. The rulers of Awadh were Shia, and the Sunni groups had already protested against the permissive attitude of the former government. The British intervened and crushed the Sunni resistance. In 1857, the British annexed Oudh (Awadh) and subsequently reorganised it into the United Provinces of Agra and Oudh.[61]
In the 1850s, a group of Hindus attacked the Babri mosque, on the grounds that it was built over the birthplace of the Hindu deity Rama.[65] To prevent further disputes, the British administrators divided the mosque premises between Hindus and Muslims.[66]
Ayodhya dispute
Archaeology of Ayodhya
Vishnu Hari inscription
Demolition of the Babri Masjid
Ram Janmabhoomi
Ayodhya firing incident
2005 Ram Janmabhoomi attack
2019 Supreme Court verdict
Ayodhya Mosque, Dhannipur
Ram Janmabhoomi Nyas
Liberhan Commission
Nirmohi Akhara
Rashtriya Swayamsevak Sangh
Uttar Pradesh Sunni Central Waqf Board
A movement was launched in 1984 by the Vishva Hindu Parishad party to reclaim the Babri mosque site for a Rama temple. In 1992, a right wing Hindu nationalist rally turned into a riot, leading to the demolition of the Babri mosque.[67] A makeshift temple at Ram Janmabhoomi for Ram Lalla, infant Rama was constructed.[68] Under the Indian government orders, no one was permitted near the site within 200 yards, and the gate was locked to the outside. Hindu pilgrims, however, began entering through a side door to offer worship.[citation needed]
In 2003, the Archaeological Survey of India (ASI) carried out an excavation at the mosque site to determine if it was built over the ruins of a temple. The excavation uncovered pillar bases indicating a temple had been in existence under the mosque.[69][70] Besides Hindus, the Buddhist and Jain representatives claimed that their temples existed at the excavated site.[71]
On 5 July 2005, five terrorists attacked the site of the makeshift Ramlalla temple in Ayodhya. All five were killed in the ensuing gunfight with security forces, and one civilian died in the bomb blast triggered as they attempted to breach the cordon wall.
On 30 September 2010, the Lucknow bench of the Allahabad High Court ruled that one-third of the disputed land should be given to the Uttar Pradesh Sunni Central Waqf Board, one-third to the Nirmohi Akhara and one-third to the Hindu party for the shrine of "Ram Lalla" (infant Rama). The court further ruled that the area where the idols of Ram are present be given to Hindus in the final decree, while the rest of the land shall be divided equally by metes and bounds among the three parties.[72][73] The judgment, along with evidences provided by the Archaeological Survey of India, upheld that the Babri Masjid was built after demolishing the Hindu temple, which is the birthplace of Rama, and that the mosque was not constructed according to the principles of Islam. The final verdict by the Supreme Court on the case ruled the disputed land in the favour of Hindus for the construction of Ram Mandir and ordered an alternative piece of land be given to the Muslim community for the construction of a mosque.[74][75]
In a judgement pronounced by a 5 judge bench of the Supreme Court of India on 9 November 2019, the land was handed over to the government to form a trust for the construction of a temple. The court instructed the government to also allot a plot of 5 acres (2.0 ha) in Ayodhya to the Uttar Pradesh Sunni Central Waqf Board to construct a mosque/Masjid.[76]
Some South Koreans have identified the "Ayuta" mentioned in their ancient Samgungnyusa legend with Ayodhya. According to this legend, the ancient Korean princess Heo Hwang-ok came from Ayuta. In the 2000s, the local government of Ayodhya and South Korea acknowledged the connection and held a ceremony to raise a statue of the princess.[77][78][79]
Ram temple
On 5 August 2020, the prime minister of India, Narendra Modi, laid the ceremonial foundation stone for a new temple at what is believed to be the birthplace of the god, Ram.[80][81] It is planned to build a new township, Navya Ayodhya, on a 500-acre (2.0 km2) site next to the Faizabad-Gorakhpur highway, which will have luxury hotels and apartment complexes.[82]
Hinduism (93.23%)
Islam (6.19%)
Jainism (0.16%)
Sikhism (0.14%)
Buddhism (0.12%)
Others^ (0.16%)
^ includes Christians and other religion
As of the 2011 Census of India, Ayodhya had a population of 55,890. Males constituted 56.7% of the population and females 43.3%. Ayodhya had an average literacy rate of 78.1%.[2] As per the religion data of 2011 Census, the majority population is of Hindu religion with 93.23%, and Muslims comes the second with 6.19%.[83]
Deepawali being celebrated at Ram ki Paidi ghat on the banks of Sarayu river in Ayodhya
Ayodhya has a humid subtropical climate, typical of central India. Summers are long, dry and hot, lasting from late March to mid-June, with average daily temperatures near 32 °C (90 °F).[84] They are followed by the monsoon season which lasts till October, with annual precipitation of approximately 1,067 mm (42.0 in) and average temperatures around 28 °C (82 °F). Winter starts in early November and lasts till the end of January, followed by a short spring in February and early March. Average temperatures are mild, near 16 °C (61 °F), but nights can be colder.[84]
Panoramic view of Ram ki Paidi ghat
Hanuman Garhi Temple
Sant Sri Paltds Temple
Ayodhya is an important place of pilgrimage for the Hindus. A verse in the Brahmanda Purana names Ayodhya among "the most sacred and foremost cities", the others being Mathura, Haridvara, Kashi, Kanchi and Avantika. This verse is also found in the other Puranas with slight variations.[10] In Garuda Purana, Ayodhya is said to be one of seven holiest places for Hindus in India, with Varanasi being the most sacrosanct.[85]
Hanuman Garhi, a massive four-sided fort with circular bastions at each corner and a temple of Hanuman inside, is the most popular shrine in Ayodhya. Situated in the center of town, it is approachable by a flight of 76 steps. Its legend is that Hanuman lived here in a cave and guarded the Janambhoomi, or Ramkot. The main temple contains the statue of Maa Anjani with Bal Hanuman seated on her lap. The faithful believe wishes are granted with a visit to the shrine. Kanak Bhawan is a temple said to have been given to Sita and Rama by Rama's stepmother Kaikeyi as a wedding gift, and only contains statues of Sita with her husband.[86]
Ramkot is the main place of worship in Ayodhya, and the site of the ancient citadel of its namesake, standing on elevated ground in the western city. Although visited by pilgrims throughout the year, it attracts devotees from all over the world on "Ram Navami", the day of the birth of Rama. Ram Navami is celebrated with great pomp in the Hindu month of Chaitra, which falls between March and April. Swarg Dwar is believed to be the site of cremation of Rama. Mani Parbat and Sugriv Parbat are ancient earth mounds, the first identified by a stupa built by the emperor Ashoka, and the second is an ancient monastery. Treta ke Thakur is a temple standing at the site of the Ashvamedha Yajnya of Rama. Three centuries prior, the Raja of Kulu built a new temple here, which was improved by Ahilyabai Holkar of Indore in 1784, the same time the adjacent Ghats were built. The initial idols in black sandstone were recovered from Sarayu and placed in the new temple, which was known as Kaleram-ka-Mandir. Chhoti Devkali Mandir is the temple of goddess Ishani, or Durga, Kuldevi of Sita.[87]
The temple of Nageshwarnath was established by Kush, son of Rama. Legend has it that Kush lost his armlet while bathing in the Sarayu, and it was retrieved by a Nag-Kanya who fell in love with him. As she was a devotee of Shiva, Kush built her this temple. It was the only temple to survive when Ayodhya was abandoned until the time of Vikramaditya. While the rest of city was in ruin and covered by dense forest, this temple allowed Vikramaditya to recognise the city. The festival of Shivratri is celebrated here with great splendor.[88]
Brahma Kund
Ram ki Paidi
Kanak Bhavan Temple dedicated to Rama and his consort Sita is in the centre of Ayodhya.
Ayodhya Ghaat on the bank Ghaghara river
Ghaghra river, locally known as Saryu, at Faizabad
Hanuman Garhi temple. A young priest is operating the Darshan system.
Vijayraghav Mandir, Ayodhya
Steps on the bank of the Ghaghara
The legendary princess Heo Hwang-ok, who married king Suro of Geumgwan Gaya of Korea, is believed by some to be a native of Ayodhya.[89] In 2001, a Memorial of Heo Hwang-ok was inaugurated by a Korean delegation, which included over a hundred historians and government representatives.[90] In 2016, a Korean delegation proposed to develop the memorial. The proposal was accepted by the Uttar Pradesh chief minister Akhilesh Yadav.[91]
Sign board of Ayodhya Junction railway station
Gimhae, South Korea
The mayors of Ayodhya and Gimhae signed a sister city bond in March 2001, based on Ayodhya's identification as the birthplace of the legendary queen Heo Hwang-ok.[92]
Janakpur, Nepal.[93]
Ayodhya and Janakpur became sister cities in November 2014.[94] Ayodhya is the birthplace of Rama and Janakpur is the birthplace of his consort, Sita.
To reach Ayodhya, the nearest airports are Ayodhya, 5 km (3.1 mi) away, Amausi in Lucknow, 134 km (83 mi) away, Allahabad, 166 km (103 mi) away. The city is on the broad gauge Northern Railway line on Mughal Sarai on the Lucknow main route with Ayodhya and Faizabad railway stations. Ayodhya is connected by road to several major cities and towns, including Lucknow (130 km [81 mi]), Gorakhpur (140 km [87 mi]), Allahabad (160 km [99 mi]), Varanasi (200 km [120 mi]) and Delhi (636 km [395 mi]).[95]
A direct bus service has been started between Ayodhya and Janakpur (birthplace of Sita), in Nepal as a part of Ramayana circuit.[96]
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^ "Ayodhya verdict: No place for fear, negativity in 'New India', says PM". Business Standard. 9 November 2019.
^ "Ayodhya Ram Mandir highlights: Celebration, lamps, fireworks light up the nation as it witnesses a historic day". Deccan Herald. 5 August 2020. Retrieved 15 August 2020.
^ a b Kunal, Ayodhya Revisited 2016, p. 2.
^ Bakker, The rise of Ayodhya as a place of pilgrimage 1982, p. 103.
^ Kunal, Ayodhya Revisited 2016, p. 4.
^ Lutgendorf, Imagining Ayodhya 1997, p. 22.
^ a b Bakker, Ayodhya, Part 1 1984, p. 12.
^ Subrahmanyam, K (5 December 2018). "Ayodhya & Ayutthaya". The Economic Times. Retrieved 31 August 2021.
^ Noorduyn, Jacobus (1986). "The Etymology of the Name of Yogyakarta". Archipel. 31 (1): 87–96. doi:10.3406/arch.1986.2272.
^ a b c Bakker, Ayodhya, Part 1 1984, p. 7.
^ a b c d e Bakker, Ayodhya, Part 1 1984, p. 5.
^ Bakker, Ayodhya, Part 1 1984, pp. 5–6.
^ a b c d Bakker, Ayodhya, Part 1 1984, p. 6.
^ Arya 1990, p. 44.
^ Bhagwan Singh Josh, Bipan Chandra, Harbans Mukhia, K. N. Panikkar, Madhavan K. Palat, Mridula Mukherjee, Muzaffar Alam, R. Champakalakshmi, Rajan Gurukkal, Romila Thapar, Sarvepalli Gopal et al. (1990). "The Political Abuse of History: Babri Masjid-Rama Janmabhumi Dispute". Social Scientist. 18 (1/2): 76–81. doi:10.2307/3517330. JSTOR 3517330. CS1 maint: uses authors parameter (link)
^ Bakker, Ayodhya, Part 1 1984, p. 3.
^ Bakker, Ayodhya, Part 1 1984, p. 5, 13.
^ Bakker, Ayodhya, Part 1 1984, p. 2,5–6.
^ Bakker, Ayodhya, Part 1 1984, p. 14.
^ Bakker, Ayodhya, Part 1 1984, pp. 14–18.
^ a b c Bakker, Ayodhya, Part 1 1984, p. 18.
^ J. C. Aggarwal; N. K. Chowdhry (1991). Ram Janmabhoomi through the ages: Babri Masjid controversy. S. Chand. p. 7. ISBN 9780836427455.
^ Bakker, Ayodhya, Part 1 1984, p. 18, 31.
^ a b Paramasivan, Vasudha (2009). "Yah Ayodhya Vah Ayodhya: Earthly and Cosmic Journeys in the Anand-lahari". In Heidi R. M. Pauwels (ed.). Patronage and Popularisation, Pilgrimage and Procession. Otto Harrassowitz Verlag. pp. 101–116. ISBN 978-3-447-05723-3.
^ Kunal, Ayodhya Revisited 2016, p. 12.
^ a b c Bakker, Ayodhya: A Hindu Jerusalem 1991.
^ Kunal, Ayodhya Revisited 2016, pp. 439–440: "It is remarkable to note that William Hodges, R.A., who visited Fyzabad and Ayodhya in 1783, made the well known painting of the bank with Svargadvāri mosque."
^ Service, Tribune News. "Awadh Archives in Ayodhya". Tribuneindia News Service. Retrieved 31 August 2021.
^ "Plaint Of Ayodhya". The Financial Express (India). 22 August 2004.
^ Christophe Jaffrelot (1999). The Hindu Nationalist Movement and Indian Politics: 1925 to the 1990s : Strategies of Identity-building, Implantation and Mobilisation (with Special Reference to Central India). Penguin Books India. p. 92. ISBN 978-0-14-024602-5.
^ P. Carnegy: A Historical Sketch of Tehsil Fyzabad, Lucknow 1870, cited by Harsh Narain, The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, 1993, New Delhi, Penman Publications. ISBN 81-85504-16-4 p.8-9, and by Peter Van der Veer Religious Nationalism, p.153
^ Amy Chua (2007). Day of Empire: How Hyperpowers Rise to Global Dominance – And Why They Fall. Doubleday. p. 182. ISBN 978-0-385-51284-8.
^ "Ram Lalla deity to be taken to Ayodhya". The Hindu. 19 January 2002. Archived from the original on 23 June 2004. Retrieved 30 September 2010. CS1 maint: unfit URL (link)
^ "Proof of temple found at Ayodhya: ASI report". Rediff.com. 25 August 2003. Archived from the original on 26 September 2010. Retrieved 30 September 2010.
^ "Evidence of temple found: ASI". The Tribune (Chandigarh). 25 August 2003. Archived from the original on 6 September 2003.
^ Chishti, Seema (14 March 2003). "Can Ayodhya dig settle the dispute?". BBC News. Retrieved 11 June 2012.
^ "Ayodhya verdict: Allahabad High Court says divide land in 3 ways". NDTV. Archived from the original on 2 October 2010. Retrieved 30 September 2010.
^ "High Court of Allahabad, Ram Janmbhoomi Babri Masjid Judgement, Decision of Hon'ble Special Full Bench Hearing Ayodhya Matters". Rjbm.nic.in. Archived from the original on 2 October 2010. Retrieved 30 September 2010.
^ Gupta, Pathikrit Sen (10 November 2019). "Ayodhya Verdict: Entire Disputed Site Goes to Hindus for Ram Mandir, Muslims to Get 5 Acres of Alternate Land". News18.
^ Nair, Arun; Tiwari, Vaibhav, eds. (10 November 2019). "Ayodhya Verdict Live Updates: Disputed Land To Be Given For Temple Construction, Muslims To Get 5-Acre Plot In Ayodhya, Says Top Court". NDTV.
^ "Ayodhya verdict live: Country's unity strengthened after verdict, say religious leaders". The Times of India. 10 November 2019.
^ Manjul, Tarannum (21 January 2010). "Korean relative of Kings of Ayodhya goes on evidence hunting". The Indian Express.
^ Arora, V N (12 September 2004). "South Korea's Ayodhya connection". The Times of India. Archived from the original on 11 August 2011.
^ Ahn, San Whan (12 May 2000). "Festivities organized to honor Indian princess". India Abroad. Archived from the original on 5 November 2012 – via HighBeam Research.
^ Mishra, Avaneesh (5 August 2020). "Ram temple bhoomi pujan: Ceremony starts at 12.30 pm, PM to offer prayers to idol, address gathering". The Indian Express. Retrieved 31 August 2021.
^ Tikku, Aloke, ed. (5 August 2020). "Golden chapter, says PM Modi after laying foundation stone for Ram temple". Hindustan Times.
^ Sinha, Rakesh (5 August 2020). "Ayodhya breaks ground today". The Indian Express.
^ "Ayodhya Nagar Palika Parishad City Population Census 2011-2021 | Uttar Pradesh". 2011 Census of India. Government of India. Retrieved 16 July 2021.
^ a b "Official Website of Nagar Nigam, Ayodhya / Ayodhya City / Geographical status". nagarnigamayodhya.in. Retrieved 31 August 2021.
^ Stella Kramrisch; Raymond Burnier (1946). The Hindu temple, Volume 1. Motilal Banarsidass. p. 3. ISBN 9788120802230.
^ "Kanak Bhawan | District Ayodhya - Government of Uttar Pradesh | India". Retrieved 31 August 2021.
^ Prakash, Satya (10 October 2018). "माता सीता की कुल देवी के रूप में विराजमान हैं माँ छोटी देवकाली". Rajasthan Patrika (in Hindi). Retrieved 31 August 2021.
^ Pandey, Dharmendra (13 February 2018). "रामनगरी अयोध्या में आज महाशिवरात्रि पर भोले की बम-बम". Dainik Jagran (in Hindi). Retrieved 31 August 2021.
^ Il-yeon (tr. by Ha Tae-Hung & Grafton K. Mintz) (1972). Samguk Yusa. Seoul: Yonsei University Press. ISBN 89-7141-017-5.
^ "Korean memorial to Indian princess". 6 March 2001 – via news.bbc.co.uk.
^ UP CM announces grand memorial of Queen Huh Wang-Ock, 1 March 2016, WebIndia123
^ Arora, V N (12 September 2004). "South Korea's Ayodhya connection". The Times of India. Retrieved 23 February 2021.
^ "MoU on Twinning arrangements between Kathmandu-Varanasi, Janakpur-Ayodhya and Lumbini-Bodh Gaya as sister cities". pib.gov.in. Retrieved 8 March 2020.
^ "PM Narendra Modi signs 10 agreements with Nepal, inaugurates bus service". The Times of India. 26 November 2014. Retrieved 23 February 2021.
^ "How to Reach | District Ayodhya - Government of Uttar Pradesh | India". Retrieved 31 August 2021.
^ "Modi, Oli Jointly Inaugurate Janakpur-Ayodhya Direct Bus Service". Outlook. 11 May 2018. Retrieved 23 February 2021.
Arya, S. N. (1990). "Historicity of Ayodhya". Proceedings of the Indian History Congress. Indian History Congress. 51: 44–48. JSTOR 44148186.
Bakker, Hans T. (1982). "The rise of Ayodhya as a place of pilgrimage". Indo-Iranian Journal. 24 (2): 103–126. doi:10.1163/000000082790081267.
Bakker, Hans (1984), Ayodhya, Part 1: The History of Ayodhya from the seventh century BC to the middle of the 18th century, Groningen: Egbert Forsten, ISBN 9069800071
Bakker, Hans T. (1991). "Ayodhyā: A Hindu Jerusalem: An Investigation of 'Holy War' as a Religious Idea in the Light of Communal Unrest in India". Numen. 38 (1): 80–109. doi:10.2307/3270005. JSTOR 3270005.
Jain, Meenakshi (2013). Rama and Ayodhya. New Delhi: Aryan Books. ISBN 978-8173054518.
Hill, John E. (2009). Through the Jade Gate to Rome: A Study of the Silk Routes During the Later Han Dynasty first to second Centuries CE. BookSurge. ISBN 978-1-4392-2134-1.
Kunal, Kishore (2016). Ayodhya Revisited. Ocean. ISBN 978-81-8430-357-5.
Lutgendorf, Philip (1997). "Imagining Ayodhya: Utopia and its Shadows in a Hindu Landscape". International Journal of Hindu Studies. 1 (1): 19–54. doi:10.1007/s11407-997-0011-z. JSTOR 20106448. S2CID 144225912.
Pandey, Gyanendra (2006). Routine Violence: Nations, Fragments, Histories. Stanford University Press. p. 97. ISBN 978-0-8047-5264-0.
Paul, Herman (2015). Key Issues in Historical Theory. Routledge. ISBN 978-1-317-51946-1.
Narain, Harsh (1993), The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, Delhi: Penman Publishers
Dhavalikar, M. K. (1988), "Reviewed Work(s): AYODHYĀ Part I (Pts. I-III) by Hans Bakker", Annals of the Bhandarkar Oriental Research Institute, 69 (1/4): 319–320, JSTOR 41693795
Jain, Meenakshi (2017), The Battle for Rama: Case of the Temple at Ayodhya, Aryan Books International, ISBN 978-8173055799
B. B. Lal (2008), Rāma, His Historicity, Mandir, and Setu: Evidence of Literature, Archaeology, and Other Sciences, Aryan Books, ISBN 978-81-7305-345-0
Legge, James (1886), A Record of Buddhistic Kingdoms: Being an account by the Chinese Monk Fa-Hien of his travels in India and Ceylon (A.D. 399–414), New York, Paragon Book Reprint Corp. 1965, Oxford, Clarendon Press
Shourie, Arun (1995), The Ayodhya Reference: Supreme Court Judgement and Commentaries, New Delhi: Voice of India, ISBN 978-8185990309
Shourie, Arun; Goel, Sita Ram; Narain, Harsh; Dubashi, Jay; Swarup, Ram (1990), Hindu Temples – What Happened to Them Vol. I, A Preliminary Survey, ISBN 81-85990-49-2
Thomas, F. W. (1944), "New Indian Antiquary VII", Sandanes, Nahapāna, Caṣṭana and Kaniṣka: Tung-li P'an-ch'i and Chinese Turkestan, p. 90
Watters, Thomas (1904–1905), On Yuan Chwang's travels in India, 629–645 A.D., 5, Mushiram Manoharlal: Delhi, London: Royal Asiatic Society
Ajodhya State, The Imperial Gazetteer of India, p. 174
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Ayodhya travel guide from Wikivoyage
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text:
Begin New Search You searched for: Topic Health Crisis ✖ Remove constraint Topic: Health Crisis Content Type Commentary and Analysis ✖ Remove constraint Content Type: Commentary and Analysis Publication Year within 25 Years ✖ Remove constraint Publication Year: within 25 Years Publication Year within 10 Years ✖ Remove constraint Publication Year: within 10 Years
1. Lockdowns in ASEAN: Winning the Pandemic War
Jose M. L. Montesclaros
Centre for Non-Traditional Security Studies, S. Rajaratnam School of International Studies
With vaccines not expected to fully roll out until 2024, lockdowns remain a critical priority to save lives today. February 2021 marks the end of a year of COVID-19, and the opportunity to re-visit and improve the way lockdowns are implemented in the year ahead.
Pandemic, ASEAN, COVID-19, and Health Crisis
Asia and Southeast Asia
2. ACLED 2020: The Year in Review
Armed Conflict Location & Event Data Project (ACLED)
One year since the official start of the pandemic in March 2020, COVID-19 has killed more than two million people and brought at least half the earth's population under lockdown (New York Times, 11 March 2021; New York Times, 3 April 2020). The health crisis has had major impacts on worldwide conflict and disorder patterns, contributing to an overall decrease in political violence levels last year even as it fueled an increase in demonstration activity. And while the pandemic's effects have been global in scale, they have not been felt equally across conflict contexts: although violence declined on the aggregate level, it rose in nearly half the world's countries. As vaccine distribution accelerates and countries relax public health restrictions, conflict levels are expected to increase throughout 2021(for more, see ACLED's special report: Ten Conflicts to Worry About in 2021). Last year, ACLED expanded data collection to Latin America and the Caribbean, East Asia, the United States, and all of Europe, achieving near global coverage. Our 2020 annual report reviews the past 12 months of data on political violence and demonstration activity around the world.
Political Violence, COVID-19, Health Crisis, and Demonstrations
3. A National Emergency: How COVID-19 is Fueling Unrest in the US
In March 2020, the Trump administration declared the novel coronavirus pandemic a national emergency in the United States. Although the US is home to just 4% of the world's population, it now accounts for a quarter of all confirmed COVID-19 cases and a fifth of the death toll (New York Times, 2021). A year on, more than half a million people have died of COVID-19 across the country (CDC, 2021), and the new Biden administration has officially extended the national emergency beyond its March 2021 expiration date (CNBC, 25 February 2021). The health crisis has exacerbated existing inequalities and political faultlines in the US, contributing to a surge of unrest throughout the country. New analysis of ACLED data — now extended to the beginning of 2020 — reveals the full scope of the pandemic's impact on American protest patterns for the first time.
Domestic Politics, Pandemic, COVID-19, Health Crisis, and Civil Unrest
North America and United States of America
4. COVID-19 and Authoritarian Regimes: China vs. Russia
Yaroslav Shevchenko
The Russian Federation and the People's Republic of China are certainly the two most prominent authoritarian regimes in the world today, with their quasi-alliance characterized as an "axis of authoritarians" and portrayed as a major threat to the West and global liberal democracy. However, despite unmistakable similarities that exist between Xi Jinping of China and Vladimir Putin of Russia, the reality is far more complex. Their respective responses to the COVID-19 crisis shed some light on differences between the political-governance models of these two countries.
Authoritarianism, Economy, Crisis Management, COVID-19, and Health Crisis
Russia, China, Eurasia, and Asia
5. Special Commentary: COVID-19 and Brazil: Why the US-Brazil Relationship Matters More Than Ever
Dr. Jose de Arimateia da Cruz
The Strategic Studies Institute of the U.S. Army War College
The global pandemic known as the novel Coronavirus Disease 2019 (COVID-19) has been wreaking havoc upon the world since it was first detected in Wuhan, China, at the end of December 2019. The disease rapidly spread to all provinces in China, as well as a number of countries overseas, and was declared a Public Health Emergency of International Concern by the Director-General of the World Health Organization on 30 January 2020. The Congressional Research Service (CRS) contends that the COVID-19 pandemic is having widespread economic, social, and political effects on Latin America and the Caribbean, a region with strong economic and political ties to the United States. Brazil has been particularly hit hard by COVID-19. It has become a global epicenter for the disease with the second most COVID-19 positive cases in the world after the United States. Brazil's President Jair Bolsonaro announced July 8, 2020, that he had contracted the virus.
Security, Pandemic, COVID-19, and Health Crisis
Brazil, South America, and United States of America
6. Global Health Security – COVID-19: Health Pandemic to Food Crisis?
Luis Montesclaros
While engaging in hoarding behaviour at the national level may seem like a strategic move in response to household hoarding amid disruptions in trade, doing so can potentially trigger a repeat of the 2007-08 food crisis.
Security, Health, Food, COVID-19, and Health Crisis
7. Global Health Security – COVID-19 and School Closures: Why Education Sector Needs Protecting
Tamara Nair
Around 90 percent of the world's students are currently out of school as a result of the global pandemic. How prepared are we to face the fallout of having schools closed for this long?
Education, COVID-19, Health Crisis, and Labor Rights
8. ASEAN Response: Pushing Back Vaccine Nationalism
Mely Caballero-Anthony
As ASEAN economic ministers meet virtually this week to deal with, among other things, the severe impacts of COVID-19, their crucial task should be to strengthen multilateral cooperation. ASEAN should rally its dialogue partners and the private sector to make vaccines available to all. Can ASEAN centrality help push back the worrying trend of vaccine nationalism?
Vaccine, ASEAN, COVID-19, and Health Crisis
Asia and Global Focus
9. COVID-19: Private Sector's Role in Times of Crisis
Christopher Chen
While people usually rely on the state in times of crisis, the scale and significance of the COVID-19 pandemic necessitates a more inclusive global response. Can the private sector step in to fill existing gaps in the current response?
Crisis Management, Private Sector, COVID-19, and Health Crisis
10. Von der Leyen's Second Chance: The "State of the Union" Address Is Her Make-Or-Break-Moment
Julian Rappold
German Council on Foreign Relations (DGAP)
Ursula von der Leyen's first 'State of the Union' speech is an opportunity for her to reassert her political agenda under the conditions of COVID-19 and to set the tone for her four remaining years in office. The summit agreement in July on a recovery strategy was perceived as a leap forward for the EU but fell short of von der Leyen's ambitions. Fault lines between member states are deepening, and interinstitutional cooperation is on the wane. This is a make-or-break moment for the Commission President.
European Union, COVID-19, and Health Crisis
International Affairs201
Foreign Policy154
International Relations132
Conflict102
Global Focus5
United States of America2
Eurasia1
more Political Geography »
Working Paper32
Special Report27
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Commentary and Analysis✖[remove]10
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Centre for Non-Traditional Security Studies, S. Rajaratnam School of International Studies5
Armed Conflict Location & Event Data Project (ACLED)2
Foreign Policy Research Institute1
German Council on Foreign Relations (DGAP)1
The Strategic Studies Institute of the U.S. Army War College1
Christopher Chen1
Dr. Jose de Arimateia da Cruz1
Jose M. L. Montesclaros1
Julian Rappold1
Luis Montesclaros1
within 3 Years10
within 10 Years✖[remove]10


More scammers than ever are taking advantage of people looking for love on dating apps and social media, NBC News reported.
Consumers last year reported $143 million in losses from "emotional romance scams," more than any other category fraud, according to Monica Vaca of the Federal Trade Commission.
The agency warns that anyone requesting money or gift cards over online dating sites should be a red flag. Scammers offer up tales of misfortune or emergencies and ask for money, yet never meet in person.
People aged 40 to 69 are most often the victims of such scams, according to federal data.
Fewer couples may be inclined to celebrate Valentine's Day this year, but those who do are slated to break the bank wooing their significant other come Feb. 14.


Turn off all water faucets, sprinklers, washing machines, or any other water supply.
Locate the water meter. Water meters are frequently located in the sidewalk near the building, but could also be in a yard or right-of-way strip. If you are unable to locate your water meter, call Public Works Dispatch at 503‑588‑6311.
Once you have located the water meter, remove the metal lid with a standard screw driver.
Once the metal lid is removed, lift and remove the concrete cover.
Check the water meter to see if the flow detector (a small red or black marker on the top of the water meter) is moving.
If the flow detector moves, then stops, then moves again, it is a good indication that your toilet valve is leaking or that there may be a very small leak.
If the flow detector moves slowly, it is a good indication that you have a small leak.
If the flow detector moves rapidly, it is a good indication that you have a larger leak or break in your line.
Once repairs are made to stop the leak, contact Customer Services Utility Billing to see if you are eligible for a billing adjustment.


text:
New Balance 498 Sneaker Review
The New Balance 498 is a great shoe for casual wear, running, or even outdoor activities. New Balance has a strong reputation as a performance and running brand, but also offers a wide range of casual footwear and lifestyle styles. A Boston-based brand has collaborated with New Balance to create a sneaker that pays homage to JFK's favorite vacation spot, the beaches. This sneaker features suede and mesh detailing and seaside motifs.
The New Balance 498 is a versatile shoe that can be worn as a running shoe, but it has the classic look. The shoe is made of synthetic and mesh materials with a rubber outsole. The 498 is available in a variety colors from the brand. The 498 will be available for purchase in August and retail for about $80. The 498 Collection is available online now for pre-order. They will be shipped separately and usually arrive within three to five days.
New Balance, like Nike, also relies on overseas factories for its sneakers. While this presents some challenges, New Balance's North American presence helps to offset some of these. It allows the brand to respond faster to consumer trends and also allows it to reach a new generation. New Balance's growing reputation as a high-quality running shoe has made it a staple in the sports industry. The brand's mission? To bring comfort to everyday wear.
What to Look For in a Marc New York Leather Jacket
New Balance 57/40 on Feet


text:
NASA Kepler-1658b a "Massive Hot Jupiter" is the Confirmed Exoplanet, 10 Years Later
By Bhaswati Sarkar
Bhaswati Sarkar
She is a feminist pursuing a M.A. degree. She likes to lose herself in music and daydreams quite often. Travelling excites her and photography is her passion- nature is her favorite subject. Writing is cathartic for her. A happy-go-lucky kind of person, she tries to remain calm and serene through daily life.
NASA has provided an update on the newly-confirmed exoplanet named Kepler-1658b, stating that it is "a massive hot Jupiter that whips around its star every 3.85 days." The exoplanet is said to be one of the known planets that orbit a star whose future version can be equated with the present Sun in the Milky Way galaxy.
The found data on the Kepler-1658b also divulge information about what stops planets from spiraling into their host stars that should have occurred due to the complex physical interactions between closely situated celestial objects.
Ashley Chontos, a graduate student of the University of Hawaii's Institute for Astronomy, is the lead author of the team at the University of Hawaii who decided to refer back to Kepler data to search for re-analyzable targets in 2017. This team has produced the paper entitled 'The Curious Case of KOI 4: Confirming Kepler's First Exoplanet Detection' and is to be credited with providing refined analysis of Kepler data and consequently getting the Kepler-1658b confirmed as a planet.
The confirmation of the Kepler-1658b has been through rough times, with its candidature moving from planet candidate to false positive to finally a confirmed exoplanet. The data refinement through new software proved that the Kepler-1658b was a potential planet and not a data anomaly. The exoplanet was confirmed in February 2019 through the usage of NASA's Kepler telescope.
Our new analysis, which uses stellar sound waves observed in the Kepler data to characterize the star, demonstrated that the star is in fact three times larger than previously thought. This in turn means that the planet is three times larger, revealing that Kepler-1658b is actually a hot Jupiter – Chontos
She adds that "Kepler-1658 is a perfect example of why a better understanding of host stars of exoplanets is so important. It also tells us that there are many treasures left to be found in the Kepler data."
The exoplanet is so large that from its surface, the star it is orbiting will appear 60x more massive in diameter than what from the Earth the sun is seen to be.
Dan Huber, co-author and astronomer at the University of Hawaii discussed the confirmation of the exoplanet by saying, "We alerted Dave Latham (a senior astronomer at the Smithsonian Astrophysical Observatory, and co-author on the paper) and his team collected the necessary spectroscopic data to unambiguously show that Kepler-1658b is a planet," and credited Dave Latham, one of the pioneers of exoplanet science, as one of the most significant figures responsible for the Kepler mission.


text:
Edward Heyward Kritzler (died 2010) was a Jamaican popular historian, specializing in the Sephardic diaspora in the wake of the expulsion of the Jews from Spain, and the Jewish identity continuity in the "New World", Amsterdam, the Maghreb, and Ottoman eastern Mediterranean.

Published works
  Reprint of 1st edition, Doubleday (2008)

References

Historians of Jews and Judaism
2010 deaths
Year of birth missing