The series follows a group of gifted students in the Individualized Honors Program (IHP) at the fictional Monroe High School (later Millard Fillmore High School) in Manhattan, and their history teacher Charlie Moore (Howard Hesseman). The program was ostensibly a vehicle for Hesseman, best known for his role as radio DJ Dr. Johnny Fever on the sitcom WKRP in Cincinnati (1978–1982). Hesseman left Head of the Class in 1990 and was replaced by Scottish personality Billy Connolly (in his first major American production) as teacher Billy MacGregor for the final season. After the series ended, Connolly appeared in a short-lived spin-off titled Billy.
Head of the Class deals with an entire classroom of academically gifted high school students. The IHP students comprised a diverse range of personalities, ethnicities, and academic specialities. In the first three years of the show, the IHP class had ten students. Arvid Engen (Dan Frischman) was a skinny, bespectacled nerd, mathematics expert and budding scientist. Arvid's best friend was the overweight, wisecracking cynic Dennis Blunden (Dan Schneider), a computer whiz who more often than not had a knack for getting the socially-inept Arvid involved in various schemes. Alan Pinkard (Tony O'Dell) was an ultra-conservative preppy and egotist; his area of expertise was political science and he was a devout fan of Ronald Reagan. Alan competed for the highest grades in the class with Darlene Merriman (Robin Givens), a spoiled rich girl who was probably even more self-centered than Alan. Both Alan and Darlene held the ambition of being named class valedictorian. Sarah Nevins (Kimberly Russell) did not have any one particular area of expertise; she was the most down-to-earth of the IHP class, and was once cited as having the lowest G.P.A. Maria Borges (Leslie Bega) was very passionate about getting A's (going as far as grounding herself in the pilot episode for getting a 'B'), and Jawaharlal Choudhury (Jory Husain aka Joher Coleman) was an exchange student from India. Eleven-year-old Janice Lazarotto (Tannis Vallely), despite her young age, was in high school and the IHP class because of her advanced intellect. Arts student Simone Foster (Khrystyne Haje) was a quiet, sensitive redhead with a particular fondness for poetry. A notable development in the show was the relationship between Simone and Eric Mardian (Brian Robbins), an aspiring writer and, outwardly, the most unlikely member of the IHP - Eric wore black leather, drove a motorcycle, acted tough and ostensibly disliked anything academic (to Dr. Samuels's delight, he was the only one in the class not on the academic team, although he would never leave the IHP). Eric hit constantly on Simone (on whom he had a crush) and the two eventually had an on-again-off-again romance.
There was some turnover in the cast in seasons four and five. Janice left for Harvard, Maria went to Performing Arts High School, and Jawarhalal moved to California. New students included Aristotle McKenzie (De'voreaux White), described by Dennis as "this reject from Do the Right Thing" for his dreadlocks, Vicky Amory (Lara Piper), a new-ager interested in quantum physics and skin-revealing clothing, and Alex Torres (Michael DeLorenzo), who had transferred from parochial school. T.J. Jones (Rain Pryor) and Jasper Kwan (Jonathan Ke Quan), who had appeared as potential IHP members in earlier seasons, were eventually added to the program and the cast.
Appearing as regulars throughout all five seasons were school staff members Dr. Harold Samuels (William G. Schilling) and Bernadette Meara (Jeannetta Arnette). Dr. Samuels was the blustery, overweight principal of the school. His attitude towards the IHP students was one of ambivalence: on the one hand, Dr. Samuels distrusted the kids (and had a particularly antagonistic relationship with Dennis, and tried to avoid Eric), but at the same time he was proud of their achievements and valued the prestige they brought to the school. Ms. Meara was Dr. Samuels' level-headed administrative assistant. There was some romantic tension between her and Charlie, although this ultimately came to nothing, and later had a romantic 'friendship' with Billy.
In the series, the students often faced off against the rival Bronx High School of Science. Also, in every season, the IHP students produced the school musical. Musicals staged by the students included Grease, Little Shop of Horrors, and Hair. A number of someday-famous actors made appearances on the show, including Brad Pitt.
Out-of-work actor Charlie Moore began the first season as a substitute teacher, but warmed to the IHP class immediately, making it his mission to get them to think rather than merely to know. Although they are gifted academically, the IHP students had plenty of problems in their personal lives, and Mr. Moore not only is there to listen, he shows an unswerving ability to get the students to solve their own problems while making it seem like they came up with the answers on their own. By Episode Six, the class's original teacher (Roscoe Lee Browne) had retired, making Mr. Moore their full-time teacher. Throughout the first season, Mr. Moore attempted to get the class involved in more than just their studies, encouraging them to play volleyball and make a music video for the school's time capsule (this marks the first foray into the fondness of Head of the Class for musical production numbers). At the same time, the class brought Mr. Moore into the present, acclimating him to the importance of personal computers. Near the end of the season, the IHP faces their Russian counterparts in an academic tournament, foreshadowing their famous trip to Moscow in season three.
Season two began involving the IHP in the school as a whole, with Mr. Moore involving the class in the school literary journal and encouraging a lampoon of the school newspaper.
In 1988, Head of the Class broke new ground as it became the first American sitcom to be filmed in the Soviet Union and was entirely filmed in Moscow.
The IHP is invited to come to the country for a rematch of the academic meet that happened in season one, which ended in a tie. The class has a lot of experiences while in Moscow: Dennis and Arvid take an interest in two beautiful women, until they realize they might be KGB spies; Eric meets up with his relatives in what is a very positive experience for him; capitalist Alan has an argument with a die-hard socialist in a store (who is also on the opposing Russian academic team); Sarah and Darlene decide to record the sights and sounds of Moscow; Simone goes to put flowers on a poet's grave and meets up with a charming Russian musician; Dr. Samuels believes that his hotel room is bugged, but ends up making a fool of himself; and Charlie has a brief romance with a schoolteacher.
The IHP eventually wins the meet and the respect of the Russian team. The episode concludes with both teams attending a concert in Gorky Park swaying to the song "Far Away Lands" (written and performed by American David Pomeranz and Russian rock star Sasha Malinin).
The fourth season saw some significant changes to the cast of characters- Maria, Jawaharlal and Janice left (Maria went to a performing arts school, Jawarhalal moved to California, and Janice went to college). Several new characters took their place: Alex Torres (Michael DeLorenzo) was a Hispanic athletics student, somewhat stereotypically portrayed as having an eye for the ladies. Although Alex seemed attracted to Darlene particularly, both he and Eric competed for the affections of another new IHP student, the blonde hippie Viki Amory (Lara Piper). Another new character was aspiring filmmaker Aristotle McKenzie (De'voreaux White). T.J. Jones (Rain Pryor), a recurring character since the third season, joined the IHP in the fourth season (a remedial student with a streetwise attitude, T.J. was found to be smart enough to join the IHP). The students' final year of high school was split over seasons four and five. Howard Hesseman left the show after the fourth season.
In the first episode of season five, Scottish teacher Billy MacGregor (Billy Connolly) arrived to replace the departed Charlie Moore (in the first episode of the season, it is explained to the dismayed IHP students that Mr. Moore's acting career finally took off). Despite initial uncertainty and some hostility from the students, Billy proved to be a successful replacement for Charlie. He insisted that the students refer to him by his first name, and although he was more rousing and less laid-back than his predecessor, he proved to be just as wise and caring (Billy also had a habit of boisterously greeting his class every morning with the phrase, "good morning, geniuses", and facetiously barking to his students to, "get out of here", when the bell rang at the end of the class. He also taught his class in a manner more akin to a stand-up comedian than a teacher). Many episodes from this season focused on Billy having to adapt to living in America, and his attempts to romance Ms. Meara. Other aspects of Billy were his dislike of an outdated French textbook, which actually prompted one student to take a spur-of-the-moment jaunt to Paris, and his encouragement to the male students that the best way to get girls was to be themselves. Also, the character of Jasper Quong (Jonathan Ke Quan) was added to the IHP class. The season (and the program itself) concluded with the IHP students graduating from high school. Janice Lazarotto (from seasons one–three) returned for a guest appearance in the finale, in which T.J. is named class valedictorian and the school is closed down and demolished.
One major novelization was released, with the plotlines based on 6 episodes of the show. The book makes all the chapters flow together as one story, even though they didn't happen one right after the other on the show. It was written by Susan Beth Pfeffer and released in December 1989 by Bantam Books. The book is 120 pages long, with six chapters and each chapter is based on an episode.
All copyrights belong to Warner Bros. The novelization erroneously credits "First Day" as having been made in 1988 rather than 1986.
A year after Head of the Class left the air, Billy Connolly reprised the role of Billy MacGregor for a short-lived spin-off series, Billy.
In Canada, the series was simulcast on the Global Television Network throughout its original run. In Australia, the series has previously aired on the Nine Network and is currently airing on 7Two. In the UK the show aired on BBC Two and in Ireland on RTÉ One. In Indonesia, it was aired by RCTI. In Italy the series arrived in 1989 and first season was aired by Telemontecarlo. Then it was aired by Italia 1, from 1992 to 1993.
1 2 J. O'Connor, John (November 2, 1988). "Review/Television; 'Head of the Class' Goes to Moscow". The New York Times.
↑ "Head of the Class". The New York Times.
↑ "BBC - Comedy Guide - Head of the Class". Web.archive.org. Archived from the original on April 8, 2005. Retrieved 2015-07-26.


In this section, you will find resources that may assist children and teens who are going through family breakdown. Information about child protection services can also be found here.
This online resource is from the Student Legal Services of Edmonton. Includes information about: What is the Child, Youth and Family Enhancement Act?; General Information; Appeals; Frequently Asked Questions. This resource is also available for download as a PDF.
This series of plain language resources addresses the needs of individuals involved in the child welfare system. It includes a visual, low literacy guide to the child welfare court process as well as several "need to know" fact sheets. This special project was made possible by funding from the Alberta Law Foundation.
This booklet is designed to give girls in Canada information about their rights and responsibilities as they relate to safety.
This online version of a booklet from the Department of Justice Canada can help children between the ages of nine and twelve to learn about family law, and can also help them realize it's normal for them to have an emotional response to their parents' separation. It is also available to download as a PDF.


text:
Nauru, world's 'least-visited country,' recognizes Jerusalem as Israel's capital
Foreign Minister Katz praises move by tiny Pacific island nation, expresses hope more countries will follow suit
By JTA and TOI staff	29 August 2019, 4:33 pm 4 Edit
A child plays near the beach in Nauru during the Pacific Islands Forum on the tiny Pacific nation of Nauru Monday, Sept. 3, 2018. (Jason Oxenham/Pool Photo via AP)
The Republic of Nauru, a Pacific island country, has recognized Jerusalem as the capital of Israel.
Foreign Minister Israel Katz commended the island nation for its recognition on Wednesday evening in a tweet that also said, "We will continue to strengthen Jerusalem and to bring about the recognition and opening of diplomatic missions and embassies in our capital."
Nauru's mission to the United Nations in New York said in a letter dated August 16 to the Israeli mission: "The Mission of Nauru has the honor to convey the decision of the Government of the Republic of Nauru to formally recognize the City of Jerusalem as the Capital City of the State of Israel."
With a population of fewer than 12,000, Nauru is the third-smallest country in the world and is said to be the least-visited. Reaching there from Israel takes a minimum of 44 hours, with three stops, Israel's Channel 12 news reported Thursday, noting that Prime Minister Benjamin Netanyahu's son Avner has visited. If so, he was one of the island's reported 160 average annual tourists.
Palestine Liberation Organization Executive Committee member Hanan Ashrawi lashed out at Nauru on Thursday over it decision to recognize Jerusalem as Israel's capital.
"The Palestinian leadership…unequivocally condemns Nauru's recognition of Jerusalem as Israel's 'capital' and considers it an extension of its shameful voting record at the United Nations on the Question of Palestine," she said in a statement.
"Such obligations must not be compromised by financial or other considerations. Nauru is violating also its obligations under international law and the UN Charter and must be held accountable for these violations," the PLO official added.
The president of Honduras will recognize Jerusalem as Israel's capital on Friday when he inaugurates a "diplomatic office" in Jerusalem, which he told reporters will be an extension of the Honduran embassy in Tel Aviv.
Israel welcomes @Republic_Nauru's decision recognizing #Jerusalem as Israel's capital.
This action reflects the close ties and friendship between Israel & #Nauru. We hope to see more countries follow this step.???????????????????? pic.twitter.com/wpgfT0ggaY
— Yuval Rotem ???????? (@Yuval_Rotem) August 29, 2019
US President Donald Trump recognized Jerusalem as Israel's capital and officially moved the US embassy to the city in May 2018. Guatemala moved its embassy to Jerusalem just two days later. Paraguay also announced plans to move its embassy, but reversed the decision months later after a change in government.
Government officials from several countries, including the Czech Republic, Romania, Lithuania, Australia and Brazil, have expressed interest in moving their embassies to Jerusalem. In March, Hungary opened a diplomatic trade mission in Jerusalem, which is considered a branch of the Hungarian embassy in Tel Aviv.
Israel-Honduras relations
Guatemalan embassy
Honduran embassy
Israel-Guatemala relations

redpajama_set_name: RedPajamaCommonCrawl


"I liked the suggestion that I could book..."
I liked the suggestion that I could book my appointment with the cardiology clinic on line, but when I tried to do so found that, despite entering my reference number and password, the site had no link to an appointment service. Now I have to telephone.
For goodness sake, if you are going to offer and online appointments service, make it easily accessible. Surely to do so would make the service cheaper and more efficient for both patient and NHS.


Frances Wright (September 6 1795 – December 13 1852), also widely known as Fanny Wright, was a Scotland-born lecturer, writer, feminist, abolitionist, and utopian, who became a U. S. citizen in 1825.
I come to tell you this, and to advise you to shut the gates of your gardens forthwith, and to cease the harangues of a master, since you only pass for a philosopher among fools, and for a fool among philosophers.
— Frances Wright, A few days in Athens (1822), p. 51.


text:
FIGURE 9. Hex and quadcopters flying near Parallax offices.
on most multi-rotor flyers.
Motor Controllers and Electronic Speed Controllers
I've talked with many people about what pieces of equipment they've used and what they like in robot control systems. This includes those who fly the quad/hex rotor-craft, combat robots of all sizes, and medium to large robots that use larger gearmotors to drive the wheels and any appendages. Motors for these types of remotely controlled robots can vary from small 10 watt motors to motors approaching 20 HP or more for large combat robot weapons.
I would like to discuss a few of the transmitter/receiver configurations and the motor controllers used with these remote control systems. Today's choice of system is almost unlimited, with dozens of manufacturers each making dozens of systems and controllers for every type of motor and application that you can imagine.
not known for their delicate handling of props on a busy set. Even though one was supposedly demolished by the 'jocks' in the movie, the control systems of all four still worked perfectly at the end.
An early RET- 4 reversing electronic throttle from Vantec that I used in the early '80s is shown at the lower right of Figure 10. Dail DeVilleneuve, founder of the company, has continually expanded and improved his line of R/C products. Figure 11 shows Dail standing next to one of the Revenge of the Nerds robot prop shells in my garage with a 17-channel KeyKoder system in his hands.
The KeyKoder transmitter and receptor system shown in Figure 10 has an extra receptor board. The KeyKoder allowed the prop people to operate many special effects on the robot by pressing one of 12 buttons on a keypad to operate 12 channels of on-off functions, in addition to five proportional channels. This was an add-on to a standard six-channel R/C system, using one of the "six" for the extra 12 on-off channels. These days — along with supplying combat robot control systems for many winning teams across the country — Vantec also supplies systems for police and military robots, as well as many scientific platforms. The word that I hear back is: "They just keep on working." I recently tested Vantec's
FIGURE 10. Vantec RET- 4 and KeyKoder transmitter and receptor.
RDFR23 dual forward and reverse speed control that is shown in Figure 12 on a Parallax Stingray robot base (seen in Figure 13). This dual ESC allows an R/C operator to use a single stick on their transmitter to control all the movements of a differentially driven (tank style) robot.
Moving the two-channel stick forward or back makes the robot go straight forward or backward. Movement of the stick right or left allows the robot to make shallow turns to complete spinning on the axis. I was drawing close to four amps at 7. 2 volts from a LiPo pack which is considerably less than the 30 amp
Vantec Electronic Speed Controllers
I have used Vantec products for over 30 years, and have never had a failure or a performance that did not live up to the specifications. I've used them in promotional robots, service robots, and in action props for movies such as Revenge of the Nerds back in early 1984.
The prop people needed four robots for the filming, and they are
FIGURE 11. Dail DeVilleneuve and KeyKoder for Revenge of the Nerds robot.


text:
Part VII – Chapter 2
Volume II: Genesis and Early Man
Part VII – Introduction
Illustrations From Other Cultures
1. PRIMITIVE SOCIOLOGY
As an illustration of the sociological sophistication of a primitive people we may quote the conclusions of Claude Levi-Strauss writing in one of the UNESCO publications: (7)
In all matters touching on the organization of the family and the achievement of harmonious relations between the family groups and the social group, the Australian aborigines, though backward in the economic sphere, are so far ahead of the rest of mankind that, to understand the careful and deliberate system of rules they have elaborated, we have to use all the refinements of modern mathematics. It was they in fact who discovered that the ties of marriage represent the very warp and woof of society, while other social institutions are simply embroideries on the background. . . .
The Australians, with an admirable grasp of the facts, have converted this machinery into terms of theory, and listed the main methods by which it may be produced, with the advantages and drawbacks attaching to each. They have gone further than empirical observations to discover the mathematical laws governing the systems, so that it is no exaggeration to say that they are not merely the founders of general sociology as a whole, but are the real innovators of measurement in the social sciences.
2. GROOM TO LEAVE HOME
Among the Iroquois there existed eight separate tribes, and no member of any one tribe could marry within his or her own tribe. The husband joined the tribe of his wife and the children were all named after her, not after him. As a result all the women of any one tribe remained together and all the children were relatives in a special way, and would receive an inheritance in the same tribal territory. By this means, by requiring that the husband be from another tribe but take up residence with his wife and not the reverse, tribal territories and
7. Levi-Strauss, Claude, Race and History, UNESCO publication, 1952, p.28.
wealth were preserved intact but the tribal stock itself was constantly regenerated by the introduction of new genes. (8)
It will be remembered that Laban insisted that Jacob ought to remain with him in his territory after marrying his two daughters.
Since there is apt to be a closer emotional attachment between a mother and her son, it naturally leads to more acute jealousy if the son brings a woman into the mother's house. Hence patrilocal marriage, i.e., marriage in which the woman forsakes her own home and goes to live with her husband's household, is more rare, particularly where romance enters marriage — which it does in a few cases, though this, too, is rare. As an illustration, we may note that the Reddi, a tribe living in India in the Bison Hills, according to Haimendorf, have adopted the practice of requiring the bride to live in the bridegroom's house until they can set up house for themselves. Haimendorf comments, (9) "there is usually pretty hard feeling between the mother-in-law and the bride."
It is not always true that the man leaves his father and mother while the woman stays at home, for very often both leave home and set up house together. The principle is rather that if the couple due to circumstances (lack of house or money) have to live with one of the parents, it is usually with the wife's family, and where it is not, there are apt to be emotional conflicts. In a few cases the husband goes to live with the wife's family only until she has borne her first child, after which he takes her away and they set up house independently. According to Driberg, (10) the Lango (Africa) do not require the man to provide a house for his wife until a child is actually born. This is to validate "the contract" which requires that the woman shall give children to her husband. A few cultures, the Hopi of Arizona (11) for example, turn the tables on the husband somewhat by requiring him to stay with the wife's family until he has proved himself a good provider by fulfilling certain household tasks to their satisfaction, so fulfilling his part of the contract. All of which reflects the wisdom of obeying the injunction of Genesis 2:24 where independent residence for the newly married couple is not immediately possible.
8. Dawson, J. W., Fossil Men and Their Modern Representatives, Hodder & Stoughton, London, 1880, p.317.
9. Haimendorf, Christoph von Furer, The Reddi of the Bison Hills, Macmillan, New York, 1945.
10. Driberg, J. H., The Lango, A Nilotic Tribe of Uganda, London, 1923.
11. Murdock, George Peter, Our Primitive Contemporaries, Macmillan, New York, 1951, p.344.
3. ADOPTION
The principle of adoption is very widely illustrated throughout the world. For example, Sir John Lubbock said: (12)
The mere tie of blood relationship was of no account among the Romans. The most general expression and comprehensive term indicating relationship in Roman Law was cognatio (meaning, "I recognize"), that is to say, the tie between persons who are united by the same blood or those reputed by law as such. But cognition alone, whether it proceeds from legal marriage or by any other union, does not place the individual within the family nor does it give any right of family. Even at the present day, in some parts of Africa, a man's property goes not to his children as such but to his slaves.
In speaking of kinship, Robert Lowie had this to say: (13)
In pre-Christian German law, a newborn child did not automatically enter the family of its unquestioned begetter, the latter was obliged formally to recognize the child as his, if such were his wish and was also at liberty to disown it.
By African custom a man who could not possibly be the true father of a child is rated as its parent provided he fulfills certain legal conditions of fatherhood. In Jewish custom these conditions involved naming the child officially and teaching him a trade.
With us the question of physical paternity is decisive if it can be demonstrated according to law, but in a society where the husband may be away from home for great long periods of time as Roman soldiers often were, it was not easy for him to generate his own offspring and yet children were greatly desired. Since marriage was not based on any concept of romantic love (except upon occasion) the returning husband was quite happy to find that his family had increased provided that his wife was the mother. He would therefore by a very simple gesture adopt them and they became his sons in the eyes of the law.
Among the Eskimo adoption, even if he is not a true son, may entitle a man to be heir to all the family possessions if he happens to be older than the other sons. (14) In Central Africa the practice of adopting children is very prevalent indeed, especially among the Feletabs and, though they have sons and daughters of their own, the adopted child generally becomes the favouurite and heir to the whole property. (15) Perhaps our own adopted children might be encouraged if they knew some of these things.
In Africa among the Banyoro it is customary for a male child of
12. Lubbock, Sir John, ref.5, p.100.
13. Lowie, Robert, Social Organization, Rinehart, New York, 1948, p.57.
14. Lubbock, Sir John, ref.5, p.96.
five or six years, to be adopted by someone traced in the male line as a relative. (16) The adopted child's true family in the meantime adopts another child from another family which bears an inverse relationship to themselves. Thus the families are not really blood units at all, but there are many bonds of association that tend toward cohesion.
The Lango, another African tribe, treat their captives very handsomely. (17) They are adopted into the village as equals and welcomed as additional hands. The men adopt younger girls who are captured as their own daughters, the older ones being immediately married into the village. In Arabia the Muti Ali capture slaves and promptly adopt them into their own household with all the rights of the children of the house. (18) Some slaves have climbed up to the position of chieftain. In the Northwest, although the Iroquois were almost continually at war from around 1650-1785, they actually had a larger population when they finished than when they started, due entirely to their practice of adopting the majority of their prisoners into the tribe. It is generally held that by about 1700 they had more foreigners in their tribes than actual natives. Even aged people were adopted if some particular family was lacking a grandparent, for example, in order to make the household complete again. Robert Briffault pointed out that among primitive people mother love is not based so much on the fact of actual birth but on a deliberate process of adoption. (19) As he put it, "It is the adoption of the offspring, and not the relationship, intellectually viewed, which constitutes maternity."
4. PHYSICAL PATERNITY
It is not surprising, perhaps, that in days gone by, or in cultures where a knowledge of what takes place at conception was very hazy, people should naturally attribute the development of a child's body to the mother but be somewhat less certain about the part played by the father. In some societies it was questioned whether the father had any physical part to play at all. For example, the Trobrianders held that supernatural beings conceived the child, though only after the passage had been opened for them by the male. (20) The Australian aborigines held that the male sperm merely feeds the supernaturally conceived
16. McIlwraith, I., "Lectures in Social Life of Pre-Literates," at University of Toronto, 1953.
17. Driberg, J. H., ref.10.
18.Tayyeb, Ali, himself a native of Arabia, in a seminar on Cultural Anthropology presented to the Anthropology Department, University of Toronto, 1953.
19. Briffault, Robert, "Group-Marriage and Sexual Communism," in The Making of Man, edited by V. F. Calverton, Modern Library, New York, 1931, p.497.
20. Herskovits, Melville, Man and His Works, Knopf, New York, 1950, p.297.
conceived embryo in its initial stages. (21) If it is pointed out to either of these people that the child sometimes bears a remarkable physical likeness to the father, they account for it by pointing out that the father fondles and plays with his children so much that it affects their appearance. The Australian aborigines believe that the supernatural being is a kind of spiritual animal of some particular recognized species. If the animal happens, in a particular tribe to be a kangaroo for example, then the spirit of the child is kangaroo, though the body of course is human. The child grows up to believe he is kin to the kangaroo family and he may not eat kangaroo meat except on one very solemn occasion which is a kind of annual memorial communion service.
Among the Ainu of Northern Japan, (22) it is believed that both the spirit and the intellect of the child are derived from the father and not from the mother; consequently, as in many other tribes, the father feels he is losing spiritual strength of a very vital kind when the child is born. The woman is merely losing part of her body which is much less demanding. So he is the one who endures the suffering of childbirth and gets all the sympathy from his neighbours who look after his pigs and cultivate his yam patch while he enjoys complete rest. When the child is born, the wife is expected to return to work at once and generally does so without any ill effects.
And this brings up another important point. It is only because of our materialistic view of life that such a "spiritual" view of things seems unrealistic — indeed, absurd. The father who by an act of will adopts an unrelated individual as his own son looks upon such an individual as genuinely related in a way that his own children are not. Thus it comes about that in a polygynous society children of different mothers are not looked upon as brothers and sisters in our sense of the terms, even if they share the same father. A man who has two wives, one of whom bears a daughter and the other a son, would not deny the right of those two children to marry since in his view they are in reality unrelated in any physical sense. Granted his premise, that he is not physically their father in the sense that the mother is physically the mother, his conclusion is reasonable enough. The principle sheds an interesting light on one of the tragic stories of the Old Testament.
Reverting once more to the Trobrianders, (23) and they are merely one of many peoples who might be used as an example, it may be
21. Murdock, G. P., ref.11, p.34.
23. Goldenweiser, Alexander, Anthropology, Crofts, New York, 1945, p.419, note 8.
noted that since the legitimate father is not considered as related in the way that the mother is, he is to some extent treated as a stranger, yet not entirely a stranger but rather a "special friend." Resemblances are never denied but they are never made the basis for speculation as to the possible role of the father in procreation.
It is difficult to see how the fact of physical paternity would not force itself upon their thinking, these people being intelligent as they actually are. But the facts of life are such that if a man has constant intercourse with his wife the period of gestation might never come to be recognized, especially where children are born to a wife acceptable to the husband even when he has been away for more than nine months at a time. Moreover, ignorance on this whole matter is surprisingly widespread even in our own society. Recently a case was reported in a New York hospital where a woman had eleven children before she and her husband discovered "where they came from," as she put it. (24)
Herskovits underscores the happy relations which almost always are apparent between the father and the children of his wife. Speaking of the Trobrianders, he said: (25)
He fulfills the role within the family of nurse and playmate. The relations between him and his children are described as wholly delightful. He fondles them, amuses them, spoils them, but never corrects them and never punishes them.
5. MOTHER'S BROTHER
No matter how idyllic the total environment of a culture may be, children still have to be taught. And teaching, if it is to be effective, must involve sanctions of some kind. Since the father has such a delightful relationship with his children, it seems clear that the necessary discipline as a child grows up must be applied by someone else. All corrections and punishments are administered by the mother's brother, the uncle on the mother's side. This principle is also very widely observed in cultures all over the world, even — though somewhat vaguely — in our own. With us, as boys, uncles were invariably looked upon as sources of tips and surprise gifts in a way that the father was not. In English society many parents send their children to private school, partly because of their reluctance to risk the loss of warm associations by having to take disciplinary action. It is easier to have a governess discipline the children when they are very young and the school authorities as they grow up.
24. Jackson, Dugauld, C., "Engineering's Part in the Development of Civilization," Science, vol.89, 1939, p.234.
25. Herskovits, Melville, ref.20, p.292.
Speaking once again of the Trobianders, Malinowski (26) says that a child soon comes to look upon his mother's brother, one particular brother actually, as a very special person whom he calls his kada. This individual lives probably in the same locality, but he may live at some distance in another village. It makes no difference. Malinowski says, "The child (also) learns that the place where his kada resides is also his, the child's own village; that there, he has property and his other rights of citizenship; and that there his future career awaits him." The reason why the maternal uncle is so important will become apparent in the next section.
6. BROTHER-SISTER AND BRIDE PRICE
In the previous section we qualified the word "uncle" as being a maternal uncle; that is, a mother's brother rather than a father's brother. But we also qualified the statement by saying that it is one particular brother who acts in this special relationship.
In almost all societies in which the groom must acquire the guardianship, or proprietary right to the "service" of his wife, a special relationship arises between one brother in the family and the sister who is nearest to him in age and is given public recognition as a result of the fact that the brother, in order to get married must himself be able to raise the bride price required by custom in order to obtain his wife. The man who seeks this particular sister's hand in marriage will bring to her a comparable "bride price" which will make it possible for him in turn to achieve his status as a married man. He thus has a special interest in this particular sister and in the kind of husband she gets, and in the course of time this concern and interest is extended to her children. And thus it comes about not only that he becomes their disciplinarian, but he also looks upon his own children after he is married as the most suitable marriage partners for them. So has arisen a practice which is very widespread indeed, namely, the marriage of a man to his mother's brother's daughter or of a woman to her father's sister's son.
It has always appeared superficially to the European that the concept of "bride price," or as it is referred to widely in Africa, the lobolo, reduces the wife to a purchased article, a kind of chattel. Generally speaking, this interpretation is quite erroneous. With a certain amount of social logic, the father of a girl who is to be married will point out to the inquiring White Man that he has kept the girl and brought her up and in return has received her service in
26. Malinowski, Bronislaw, "The Relations Between the Sexes in Tribal Life," in The Making of Man, ref.19, p.569.
terms of household duties performed. When she is taken away from the house, her husband will benefit by her past training, whereas the father will be sacrificing a pair of useful hands. Why, then, should he not be "compensated"? The Chukchee argue that the daughter who has served her father, when she is married, will end up by serving her father-in-law and that therefore the father-in-law should be required to contribute towards the bride price which will go to the girl's father. (27) But this is only one part of the logic.
There is another side to the coin. Unlike our way of arranging these things, other cultures have usually made it a costly business to get married, but comparatively easy to obtain a divorce. We adopt precisely the opposite policy, by making it easier to get married than to get a driver's license, and a very expensive process to obtain a divorce. We invite two young people to join themselves together with the greatest of ease into a union which is supposedly for life, which, if it does not turn out, we leave them to struggle through years of psychological torture either because they have inadequate resources to obtain the necessary release without an extended process of further anguish, or, which is perhaps even worse, because their moral standards are too high to allow them to take the simplest course for the obtaining of a decree of divorce on the grounds of adultery. In short, one can walk in without the slightest hesitation, but one can only get out through an experience which leaves scars for life.
In other cultures than our own, the situation is such that it often takes almost every near relative to help a man to accumulate the necessary lobolo before he can obtain a wife. It is not a question of making a snap decision and going through a five minute ceremony. Everyone in the neighbourhood has some stake in the undertaking. If a man finds he has made a mistake and that his marriage cannot continue, he cannot lightly consider divorcing his wife since he must marry again to maintain his adult status and this would involve going around to all his former sponsors and asking them once again to invest a considerable amount of wealth in a second try. Needless to say, the certainty that he is going to have to make a second round of entreaty is a quite adequate deterrent against casually deciding to get married in the first place, or casually deciding to terminate a marriage that has once been contracted. So, in point of fact, such societies tend to hold that a man is only going to seek divorce if the situation is so bad that the consequences of having to raise a second bride price are to be preferred. It does make a certain amount of sense.
27. McIlwraith, I., ref.16, quoting from W. Bogoras, The Chukchee, vol. 2, American Museum of Natural History Memoirs, 1904.
Among the T'honga, (28) a people living on the border between Natal and Portuguese East Africa, the collection of the bride price begins several years before the ceremony. Much haranguing and argument accompanies the discussions as to the proper amount between the in-laws. The man may only be a lad when the process begins, when he obtains a promise from his father of three cows, from his father's brother of two cows and two goats. He may go to his father's brother's son and get the promise of another six cows and an additional seven sheep from his father's brother's son's son. In the meantime, he has to accept gracefully long speeches of instruction, of advice and precaution from the subscribing parties. Everyone seeks to ensure that the lad will not come back to them again; the longer the period of preparation, the greater the opportunity each side has to expound the virtues of their respective offspring. If the wife proves a bad one, he may divorce her and demand a refund. She, then, has to go around and collect back from everyone who shared in her bride price the goods which had been passed on to them — no mean process of recovery. It must, indeed, be a very stabilizing factor.
If the woman proves barren, the husband may ask for the return of the bride price. If there is little chance of success in this, he may decide to ask his wife instead to provide him with another wife as a kind of compensation. In most cases, probably in nearly all, the wife will have her next oldest sister join the household as a second wife.
The bride price is also to some extent an indication and a recognition of the value which the groom and his family attach to the girl and her family. Among the Anglo-Saxons the supposed "sale" of a daughter by the parents or guardian to the husband was not the sale of a woman as a chattel but the transfer of the "right of protectorship" over the woman. (29) Whatever may be said about our interpretation of this exchange of wealth, Diamond notes that where contact with the White Man has led to the abandonment of this practice, (30) marriage has proved to be much less secure and more easily broken up.
Where a man, for one reason or another, cannot call upon an extended family to help him "raise the necessary funds," he may work for his bride by accepting temporary enslavement. This happens where the suitor is far away from home or is without resources. It may happen in a nomadic society where a woman is necessary to a man's survival and if the man happens to lose his wife while away
28. McIlwraith, I., ref.16, quoting H. A. Junod, Life of a South African Tribe, 2 vols., Neuchatel, 1912.
29. Cairns, Huntington, "Law and Anthropology," in The Making of Man, ref.19, p.355.
30. Diamond, A. S., Primitive Law, 1935, p.230.
from home. Bogoras mentions this of the Chukchee. (31) And it happened to Jacob. According to P. Dobell, the custom is prevalent among the Karaikees (northeastern Asiatics). (32) If a young man should fall in love with a girl and he is not rich enough to obtain her by any other means, he enslaves himself to her father as a servant for three, four, five, or ten years, according to agreement, before he is permitted to marry her. When the term agreed upon expires, he is allowed to marry her and live with the father-in-law as if he were his own son. The same custom prevails among the Kamtchadales where the suitor of a particular maiden asks her parents permission to serve them for a time with a view to obtaining her as a wife.
7. MARRYING SISTERS
The practice of validating a marriage contract only after children have been born with the proviso that if the woman proves barren, the man must be fully compensated by the girl's family very naturally led to the principle that he might claim as a second wife one of her sisters to bear him children. According to Schapera, (33) at the present time the Tswana in South Africa require the family of a barren bride to substitute or provide in addition the next older sister. There was always the possibility, of course, and it must have happened upon occasion that even the second sister failed to provide him with a child. It was very seldom that the man himself was suspected of being to blame, though in one or two societies this possibility was recognized. On the whole, it was customary to allow for this contingency and to "hold" the other sisters for the husband of the eldest one. Even if children were born to the first wife, it was often felt quite proper for all the other sisters to join his household, since in the event of her death prematurely he could still claim one of the sisters. According to Briffault, (34) in some Indian tribes a widower could demand as a "replacement" wife her next oldest sister even if she was already married to someone else! According to the same authority, in the Central Celebes Islands, a man cannot marry a younger sister unless he has first married the elder. In the Philippines, generally, a man usually took as wives all the sisters of the family. In the Marshall Islands when a man marries a woman, he is automatically regarded as married to all her sisters. In fact, if the husband
31. Bogoras, W., ref.27, p.579.
32. Dobell, P., quoted by A. G. Morice, "Northwestern Denes and Northeastern Asiatics," Transactions of the Royal Canadian Institute, University of Toronto Press, vol.10, 1915, p.177.
33. Schapera, I., A Handbook of Tswana Law and Custom, London, 1938.
34. Briffault, Robert, ref.19, pp.207-210.
does not find it convenient to take charge of all the sisters, there is no alternative for the latter than to contract casual alliances, they become in fact what we would call prostitutes. In the Marquesas a man had marital rights over all his wife's sisters, whether these subsequently married other men or not. The substitution of a sister for a wife who has died prematurely is extremely widespread, being found among the Tartars, the Kalmuks, and many other Siberian peoples. Among the Wabemba of the Congo, if a man's wife dies and all her sisters are married, the husband of one of them must allow his wife to cohabit on specified occasions with the widower. If the sister happens to be an infant she is nevertheless handed over to the widower but a slave girl is sent with her to act as a substitute until she comes of age. Among the Kaikari of Central India, a man may marry his deceased wife's younger sister but may not marry her older sister. The principle, far from being distasteful, is therefore found all over the world.
That the sisters should be betrothed in the right order according to age is also a principle universally accepted as far as I know. The Hindus always avoid giving a younger daughter in marriage before an older one. (35) The Kurnia of Gippsland in Australia insist that a man's first wife must always be older than his second wife, hence where sisters follow in marriage they do not allow the taking of a younger sister first. (36)
8. NAMING AFTER THE MOTHER
In cultures other than our own, names are apt to have somewhat wider significance. There are at least three different kinds of names. First, there is the name which is inherited in the sense that it identifies the lineage of the child in terms of blood relationships. It has chiefly social significance and because the identity of the father is not always as clear as the identity of the mother, this kind of name reflects the mother's rather than the father's line. The second kind of name is psychological, one might say personal. This kind of name is usually given by the family, who after consultation decide that they wish some ancestor to return to be with them in the household, taking up residence in the child so named. The third kind of name has more a magical connotation. Anyone who can "get hold of it" has, by doing so, a powerful insight into the character of the person to whom it is given. It gives one power over an individual to know
35. Gordon, C. A., "Notes on Philosophy and Medical Knowledge in Ancient India," Transactions of the Victoria Institute, London, vol.25, 1891-92:, p.236.
36. Coon, C. S., A Reader in General Anthropology, Holt, New York, 1948, p.247.
what this name is, and consequently it is kept very secret. The Indians of North America were either allotted this name privately by an individual specially appointed as "Keeper of Names," or they went out and sought it in a kind of private religious ordeal which might involve some self-mutilation and entering into an ecstatic trance. It was only shared thereafter with certain very personal friends. According to McIlwraith, (37) the Bella Coola added names to individuals occasioned by some personal experience, so that men or women might often have ten or even twenty names. And knowing these was like knowing their personal history. In England two or three generations ago, one did not address an individual by his given name until he had established a certain intimacy — except where class distinction so set a gulf between two individuals that they either would not or could not take advantage of it. Looking back on my own public school days, I'm quite sure that I never learned the given name of any one of the many boys with whom I lived and played and studied for eight years or so. It was not considered proper to address a fellow by his Christian name.
The giving of a name may also signify an invitation to the spirit of one departed to return, via the present bearer, to the family circle. If the child becomes seriously ill, it is customary to change the child's name, as is done by the Chukchee for example. Curiously enough, very sick children, mentally ill, may upon recovery — even in our own society –decide to adopt a new name as though they had become a different person.
In all primitive societies and in some higher ones, the name is identified with the character of the holder, whether animal or human. A logical extension of this identification is that to reveal a person's name is to reveal his character, a procedure which must be avoided at all costs if one is a friend or a relative, because it allows others to make use of this information. Murdock says that the Ainu wife never mentions her husband's name, for to do so would rob him of part of himself. (38) Very often the soul has no existence in the individual until he has received his name, and among American Indian tribes a certain woman would be appointed as "Keeper of Names," to whom application had to be made before a child could receive full personhood. (39) However, once the name was given and the soul was lodged, the name could be safely forgotten. It was like a key to open the way to personality, which once used could be thrown away. But without a name,
37. McIlwraith, I., ref.16.
38. Murdock, G. P., ref.11, p.197.
39. Goldenweiser, Alexander, ref.23, p.337.
name, nothing had any real existence. Thus the great Sumerian Creation Epic speaks of past eternity as a time when "Heaven was not named, Below to the earth no name was given." (40)
In some cases although the person's name is known to everyone, he is not directly addressed by it but is spoken to as the son of whatever his mother's name was. If a wife and a husband have names like Dorothy and John, for example, the husband will be addressed as Dorothy's husband and the wife as John's wife, so that neither is actually addressed by name (41)
Ernst Cassirer says much about the significance of naming things in a child's growing ability to come to terms with the world. (42) Once he has hold of the name, he has hold of the object itself. This "learning of names" process is far more than merely increasing one's vocabulary. It is more than the mastery of labels, it is mastery of the things labelled. To know a person's name is to "know" the person for what he is. This is not so true in our philosophy, but it is almost universally so in other cultures.
9. ROMANTIC LOVE
It is difficult for us to realize that our accumulated social wisdom does not mark the high point in history but may reflect rather a retrograde view. We find it almost impossible to see how a society could operate without "discovering" the excitement of falling in love. Nevertheless, many societies know nothing of this particular form of cultural behaviour. It is certainly not, apparently, one of the so-called "universals." Some societies recognize it as a possibility and reject it outright as being stupid. Twenty-five years ago, and perhaps even today, in China, a man who falls in love is considered insane. (43) And I learned recently that even today American films with a romantic theme are tremendously popular with Mongolian audiences because they treat them as comedies. The Samoans laugh incredulously at tales involving jealousy due to love. (44) According to Haimendorf, (45) among the Reddi of the Bison Hills the individuals concerned in a proposed marriage not only have no choice in the matter, the selection being entirely a parental affair, but the couple are virtually not even interested. One might suppose that such an indifferent union between the newlyweds might seem likely to poison their feelings
40. Barton, George A., ref.6, p.287.
41. Coon, C. S., ref.36, p.190.
42. Cassirer, Ernst, An Essay on Man, Yale University Press, 1944, p.132.
45. Haimendorf, C., ref.9.
toward their children and thus make them feel unwanted. Contrary to psychological doctrine, this does not appear to be the case at all. The children in such cultures appear to live remarkably happy lives. Frank Speck, (46) speaking of the Naskapi Indians in Canada says that although marriage is based entirely on convenience, "the children are quiet and well behaved, and are well loved. There is no corporal punishment but a spirit of real comradeship." This is a constant refrain in the literature of anthropology which deals with patterns of culture. It suggests that some of our conclusions that the waywardness of children is due to lack of discipline or the absence of love between the parents may require some revision. Certainly photographs of Naskapi children reflect their sunny dispositions. A notable exception is found among a people whom we have referred to more than once previously, the Trobrianders. Malinowski, who made these people his special interest, says that permanent attachments between boys and girls spring out of passion, genuine affection, and intellectual companionship. As soon as this occurs, the girl is "seen" with the boy during the day and is then considered married. In a sense we reverse this process.
10. INCEST
It may truthfully be said that there is an almost universal "horror" of incest, that is to say, the marriage of a brother and sister who are children of the same mother, or of a mother and son. These two are singled out in particular by virtually all societies. But, there are many cultures which do not consider the marriage of a man to his daughter as incest since it is not felt that the daughter received her body from him. Similarly, it is not felt to be incest when a brother and sister who are children of one father but not of one mother, are married — for the same reason. One only has to remember that it is believed that the mother supplies the body and it is the uniting of two bodies from the same source which is viewed with such distaste.
For reasons which geneticists feel they can explain satisfactorily, the marriage of all very close relatives is apt to have undesirable results; and records show that in highly inbred isolated societies, even in Scotland for example, the incidence of deaf-mutism and other congenital deformations is considerably higher than normal. It is quite likely that primitive people who are very keen observers took note of this fact.
It will be perhaps of more interest to refer very briefly to the
46. Speck, Frank G., Naskapi Indians, 1935.
fact that in many primitive or older high cultures, whenever a brother-sister marriage which was by definition incestuous could be "got away with" without ill effect on the offspring, the family was generally considered to be superior stock just on this account . . . as indeed they may very well have been. Such families gained this advantage over others, namely, that all wealth, privileges, rights, and titles remained undivided within the family. The two circumstances combined, the reputation for being superior stock and the accumulation of wealth, afforded the family aristocratic rank. The Inca chiefs married their sisters, and the Ptolemies of Egypt married their sisters. (47) It will be remembered that Cleopatra was the seventh generation of brother-sister marriages, and there was certainly nothing inferior about her, though her younger brother appears to have been less notable, indeed perhaps even slightly imbecile. It may be that the superior stock was already beginning to lose its genetic excellence.
11. CROSS COUSINS AND PARALLEL COUSINS
It should be underscored that while the concept of a cross cousin as the "ideal" marriage partner is exceedingly common all over the world, it is not the only acceptable cousin marriage relationship. By contrast with the cross cousin relationship, there is what is known as a parallel-cousin, by which is meant the mother's sister's daughter or the father's brother's daughter as opposed to the mother's brother's daughter or the father's sister's daughter. To marry one's mother's sister's daughter would be to all intents and purposes by definition incest in some cultures. In fact, it is incest but one generation removed since the couple are then children of two sisters who in turn derived their bodies from the same mother. This incest principle is not, however, applied to the marriage of a father's brother's daughter. It applies only to bodily or blood relationships, not to such spiritual relationships as are felt to exist in fatherhood. Female incestual relationships of this kind have never been favoured in any society. What is found among the Hebrew and the Muti-Ali (an Arab people), and not altogether unexpectedly, is the marriage of parallel cousins who are the children of brothers, since this is not considered to involve incest by their definition. (48) In short, I, as a son, would marry my father's brother's daughter. This is much more allowable because our two bodies will almost certainly be derived from two different mothers.
47. Murdock, G. P., ref.11, p.417. See also, J. G. Frazer, Adonis, Attis, and Osiris, London, 1906, p.323; and Gordon Brown, Melanesians and Polynesians, London, 1910.
48. Tayyeb, Ali, ref.18.
C. S. Coon (49) notes that as the Israelites became more settled and well-to-do after the conquest of Canaan, they tended to favour a cross-cousin relationship, whereas previously they had favoured the parallel-cousin relationship adopted chiefly by the Arabs. Among the representative people who marry cross-cousins are the Reddi of the Bison Hills in India, the Hopi of Southwestern United States, the Nunivak Eskimo, the Chukchee of Siberia.
12. LEVIRATE MARRIAGE
The principle that marriage is a contract which is broken if the wife dies while the man might still hope for children, in which case the dead wife's sister substitutes for her, is in some societies paralleled by a reverse agreement. In other words, if it is the husband who dies at a time when the wife is still young enough to have children, then it is her turn to be compensated, and this compensation is not guaranteed by her being given her dead husband's brother as a "private" husband, but she is allowed to claim her dead husband's brother as a father not only to the children she already has but as a "substitute" husband to provide her with more children. By this means she can raise a family without her children being illegitimate. This practice, which is not only found in the Bible but found among primitive people occasionally (the Nunivak Eskimo, for instance), is an example of the somewhat rare acknowledgment in other cultures of the equality of the wife with the husband in terms of the marriage contract. Although it is a mistake to suppose that the term bride price signifies that the wife was little more than a chattel, a purchased possession as it were, for quite other reasons women have tended to be treated as such by their husbands in many cultures. The Levirate, wherever it is found, is a recognition of the right of the woman to enjoy the raising of a family for her own protection and provision, just as the provision of a substitute sister recognized the right of the man to raise a family of his own. It provides for the birth of legitimate children to a partner of a contract whose rights are not otherwise protected.
There is a phenomenon which is very widespread in primitive societies and which is referred to as a "joking relationship." This permits a relationship of excessive familiarity between a man and a woman under certain conditions. The man may raise her dress, exposing her in public; and she may retaliate in kind. This is a rather surprising circumstance. Among the Crow Indians it prevails between a
49. Coon, C. S., "Race Concept and Human Races," Cold Spring Harbor Symposia on Quantitative Biology, vol.15, 1950, p.251.
man and his sister-in-law, (50) i.e., between a man and his brother's wife. Among the Nahma Hottentots, the relationship exists between cross cousins. (51) To my knowledge wherever a joking relationship is recognized in a society, it exists always between two people who may become man and wife. In the case of the cross cousins, it exists primarily between cross cousins who are most likely to end up as man and wife. Not all cross cousins will do so, of course. In the case of the man and his brother's wife, the same potential exists; namely, in the event of the brother's death. It is a kind of privileged relationship of familiarity, which may perhaps be not altogether unlike the familiarity which used to exist in England between a boy and a girl in their childhood, who in the normal course of events might be expected to marry when they grew up.
The privilege of "exposure" by uncovering nakedness was strictly limited to those who might be expected to marry, hence it was a severely punishable offense where such an expectation could never be realized.
13. POLYGYNY
I suppose that polygyny is most commonly associated in the mind of the White Man with Africa, and perhaps it is here that the phenomenon is most frequently observed. As a matter of fact, when large parts of Africa were under British Colonial administration, every administrator when he visited a village would immediately look for the central house or hut which had the largest number of huts adjoined to it. For this was a sure sign of a man with many wives, who could be pretty safely judged to be, as a consequence, an able administrator like himself. It takes a good man, as one of my professors used to say, to run a women's college successfully!
I am not suggesting that such a custom is desirable once a society has reached the point that its male members are likely to live out their lives to a reasonable age, and once a society has found ways and means of caring for its older women folk. But in the absence of these two requisites, I do not think that polygyny in itself need involve all the evils which we tend to associate with it. This is particularly so when two other factors are borne in mind: first, that the womenfolk are likely to be of the same family or quite closely related; and secondly, that the emotional tensions which are involved in a marriage
that is predicated primarily on romantic love are absent, the marriage being essentially a contract agreeable to all parties.
14. BARRENNESS
With respect to barrenness, enough has already been said to indicate that since marriage is not for the gratification of sex, but is rather a contract wherein the man undertakes to care for the woman and the woman undertakes to provide the man with children to continue his line and his name, it follows that virtually without exception a childless wife is considered a contract breaker with respect to her husband, a disturber of normal behaviour with respect to her society, and a source of great potential embarrassment to her family. The last stems from the fact that having broken her contract, the husband can claim back her bride price, a circumstance which can be disastrous to a family since the gifts may already have been widely distributed — even slaughtered and eaten in fact. And in terms of the social organization of the community, the groom's gifts to the bride's parents may already have been used by her special brother for the "procurement" of his wife. In short, reverberations are likely to occur throughout the whole community. It is therefore no won
To my knowledge only one society other than our own has ever thought to acknowledge the fact that the husband himself and not the wife might be to blame. Unfortunately, it would be difficult to prove except by some form of adulterous action in which the man demonstrates his virility with some other woman than his wife.
15. BIRTH OF TWINS
On the whole, pastoral people, who have many flocks of sheep, can employ their children usefully at an earlier age than those societies which are either hunters or farmers. Hunters clearly would be handicapped by very small children (while engaged in hunting), and farmers who must do hard physical work cannot employ very young children either. But those who herd animals can and do use children at a very young age indeed. Such societies tend to welcome children born under any circumstance whatever.
On the other hand, people whose environment is harsh, such as the Eskimo for example, (52) do not have the means of accommodating too many entirely dependent children at any one time, nor do they
52. Garbar, Clark, "Eskimo Infanticide," Scientific Monthly, 1947, p.100.
have foods, apart from the mother's milk, which are suitable for exceedingly small infants. An Eskimo mother will nurse her child anywhere from four to six years. She cannot nurse two children and infanticide is therefore practiced (or used to be practiced) not only when twins were born but if children appeared in too short an interval. It is important to realize that the Eskimo, like the Chukchee and many other primitive people, do not believe that the infant has a soul until it has received a name. To them a nameless baby is almost, though not quite, a thing. The mother may show no grief when she puts the unnamed baby out in the snow to die. Mother love is not found in all societies.
Almost universally twins have been considered an ill omen in many societies. Sometimes it is explained by a native spokesman that only animals have multiple births and that it is not proper for a human beings to behave like animals. (53) The attitude of other native people is based on a much more profound distrust, namely, that one at least of the children is the offspring of an evil spirit. (54) Since such a child should be destroyed immediately, the problem is to know which one to destroy. And since this cannot be known with certainty, either both babies are killed at once, or the whole family may be ejected from the village. The Peruvians in some cases agreed that it was a bad omen, (55) in others they rejoiced in it as evidence of exceptional fertility.
Livingstone notes that among South African tribes one of the twins is killed. (56) Among the Arunta of Australia, (57) twins are usually killed immediately as being "unnatural," but there is no ill treatment of the mother. The Arunta chiefs apparently do not know how the custom arose. In Melanesia where brother-sister relationships are so strongly avoided, if a girl and boy are born together, one will be put to death immediately in order to avoid having to raise them in proximity. (58)
16. HONOURING PARENTS
The principle of crediting to the father the goodness of his son or blaming him for his wickedness is found very widely in non-Western cultures. It is a principle of great importance where it is observed, and the Westerner does well to heed it when in their
54. Ibid., p.35.
56. Livingstone, David, ref.4, p.577.
company. Peacekeeping forces in the Middle East have on more than one occasion run into unexpected problems by personally rewarding some young Arab who performed them a kindness. This was taken as an insult to the father who believed that he should have received the reward directly, and it was distasteful to the village because it undermined their system of cultural values by improperly paying attention to one of the younger members of the society. The result has been to alienate the whole village by an act which was supposed to do precisely the opposite. If the father had been rewarded instead, as would have been proper, everyone would have been happy: the father because he would have been richer, the son because he would have maintained a reputation as dutiful, and the village as a whole because the outsider's behaviour would have been a tacit recognition of the reasonableness of their culture pattern which they themselves took for granted.
The Japanese, at least the older generation, even today take this principle very seriously. Not very long ago a young man who brought disgrace upon his family by some dishonourable act would be quite likely to commit suicide in order to redeem his father's honour. Some primitive cultures, such as the Samoans, punish a whole family — father, mother, brothers and sisters — if any one member of the family does some particularly disgraceful thing. (59) The individual has never assumed the kind of personal importance in any other culture that we allow to the individual in ours.
17.BODY ODOUR
Almost all societies except our own have a tendency to adopt a comparatively simple and comparatively stable diet. Some live on maize (American Indians), some live on rice (Chinese), some live on potatoes (Aymara of Peru), others live on the meat of a single species (reindeer: Chukchee), and so forth, and in most cases very little change or embellishment of the diet is either desired or possible. The consequence of this food stabilization is that a characteristic body odour is developed in association with each particular diet. This body odour becomes pleasant by familiarity and is preferred or considered "natural" by all those who happen to share it. All foreigners or strangers who do not share it, or who may happen to have no detectable body odour at all, are considered distasteful in this respect. (60)
One of the first things which the Eskimo hunter does when he returns to his native village is to bury his face in the neck opening of his
60. Coon, C. S., ref.36, p.91.
children's clothing in order to breathe deeply the familiar body odour of home. It is just possible that the European habit of touching cheeks as a form of greeting is not a form of the kiss of welcome but a less demonstrative remnant of the habit of "falling upon the neck."
18. DIVISION OF INHERITANCE
The culture of Western man has attached great importance to the accumulation of wealth by "usury," the gathering of interest with time without any further expenditure of energy by the possessor. The longer this kind of wealth is kept in the position where it can accumulate interest, the more valuable it becomes when it is finally transferred to a new owner. Since a father not unnaturally desired that his children shall have the maximum benefit of his wealth and at the same time he is likely to be convinced that he is the best judge of how to invest it, he is apt to retain control of it as long as he possibly can. With this kind of system, an inheritance normally is only passed on to the children when the benefactor can have no further interest in it.
Throughout most of the world's history, the possibility of accumulating interest in this way has been somewhat limited. Where wealth was property, rights, or in the form of otherwise unexchangeable things, the present owner often had no particular reason for maintaining sole ownership until he died. As a consequence, those who were to inherit his wealth often had the right to claim their inheritance at any time.
In his Ancient Law, (61) Maine pointed out that in his time among the Hindus the instant a son is born, he acquires a vested right in his father's property which could not be sold without recognition of his joint ownership. When he attained full age he could, if he so desired, compel a partition of the estate, even against the consent of the parent. And if the parent acquiesced, one son could always demand a partition even when the other sons were not in favour of it. Maine pointed out that German tribes in ancient law allowed the same proceeding. If it happened that there were only two sons and the first had demanded and taken his inheritance already, all that the father possessed automatically belonged to the other son. Nor was it necessary that the first son to demand his inheritance need be the eldest.
61. Maine: quoted by Sir John Lubbock, ref. 5, p.464. Since this passage was largely responsible for initiating the thread of the argument in the first part of this Paper, we merely refer the reader to Part I and Part II-2 without further comment here.
Previous Chapter Next Chapter
Part II-Chapter 4
Part III-Introduction
Part III-Epilogue
Part VI – Introduction
Who Taught Adam to Speak


Webinars are very important right now for thousands of people from around the world. They allow people to so quickly get accurate information coming from experts in literally all niches. You can easily find a webinar that you like or even hold one since technology makes this a simple task. The problems tend to appear when you need to record webinars for whatever reason you might have in mind.
Whether you want to record webinar sessions you hold or you attend, there is a need to have software installed on your computer. Various options can be considered right now but the one that instantly stands out because of quality over price ratio is Movavi Screen Recorder. Here is how you can use it to basically record any webinar you want and even edit it according to personal wishes.
Everything is just as simple as it sounds with this software but the quality that is available does not stop here.
Most screen recorder software on the market will be really basic in terms of available feature. Movavi manages to take things to the next level by including some very good features you are going to use. For instance, you can edit the video files that you record. Cutting and re-arranging everything to fit your watching needs can be done in just seconds with included tools.
It needs to be added that where Movavi Screen Recorder really shines is when you want to export the video you just recorded. You can choose out of hundreds of presets that are suitable for all possible devices you would use to watch the file. If you want to see the recording on your smartphone for instance, you just choose the format you want and then the file will be encoded for perfect viewing. All this available at a price that is really under market averages and with a free trial you can use to see if Movavi's Screen Recorder is the perfect program for you.


text:
Q: Why am I getting the error ErrorGeneratingOutput when compiling? I'm working on a project that uses T4MVC, with the latest versions of the T4MVC and T4MVCExtensions nuget packages (v4.2.4)
When I rebuild the project in VS2022 on Windows, I get an error for T4MVC.cs (I get the same error in VS2019):
A namespace cannot directly contain members such as fields, methods or statements.

T4MVC.cs only contains ErrorGeneratingOutput, which explains the error message, however I'm not seeing anything that clearly indicates the reason for T4MVC compilation failure.
I'm getting errors in controllers as follows. I think this is probably because T4MVC isn't compiling:
The name 'MVC' does not exist in the current context.

When I right click T4MVC.tt and choose 'Run custom tool', I see the following errors related to T4MVC.tt.hooks.t4:
Compiling transformation: Invalid token 'this' in class, record, struct, or interface member declaration
Compiling transformation: 'GeneratedTextTransformation.GeneratedTextTransformation()' must declare a body because it is not marked abstract, extern, or partial
Compiling transformation: Method must have a return type
Compiling transformation: Identifier expected

Compilation works for the same code commit, for another developer using the same Visual Studio and T4MVC versions. It doesn't appear to be a line ending issue, it looks like another config issue local to my environment.
There's a known issue regarding line endings with .tt files on Windows
I tried removing all trailing characters at the end of the .tt file. I also tried inserting CRLF as the only trailing characters. I also tried this, to renormalize all of the line endings across my local repo to CRLF:
git config --global core.autocrlf true

git add --renormalize .

I tried the 'Run custom tool' option again via Visual Studio, but got exactly the same error messages.
I'm looking for ideas in how to diagnose the issue, or what may be causing the issue.
If I right-click T4MVC.tt and select Debug T4 template, I get other errors.
Here's my T4MVC.tt.settings.xml file. It's identical for the developer who can successfully build:
<?xml version="1.0" encoding="utf-8"?>
<MvcSettings>
  <!--The namespace used by some of T4MVC's generated code-->
  <T4MVCNamespace>T4MVC</T4MVCNamespace>
  <!--The prefix used for things like MVC.Dinners.Name and MVC.Dinners.Delete(Model.DinnerID)-->
  <HelpersPrefix>MVC</HelpersPrefix>
  <!--Namespaces to be referenced by the generated code-->
  <ReferencedNamespaces>
    <!--<Namespace></Namespace>-->
  </ReferencedNamespaces>
  <!--The folder under the project that contains the areas-->
  <AreasFolder>Areas</AreasFolder>
  <!--You can list folders containing portable areas here-->
  <PortableAreas>
    <!--<Area></Area>-->
  </PortableAreas>
  <!--Name of folder in your project root that follows the FeatureFolder convention (controllers and views are placed within the same folder)-->
  <!--<FeatureFolderRootArea></FeatureFolderRootArea>-->
  <!--Names of areas which follow the FeatureFolder convention (controllers and views are placed within the same folder).
Use <Area>*</Area> if you only use Areas with FeatureFolders-->
  <FeatureFolderAreas>
    <!--<Area></Area>-->
  </FeatureFolderAreas>
  <!--Choose whether you want to include an 'Areas' token when referring to areas.
e.g. Assume the Area is called Blog and the Controller is Post:
- When false use MVC.Blog.Post.etc...
- When true use MVC.Areas.Blog.Post.etc...-->
  <IncludeAreasToken>False</IncludeAreasToken>
  <!--The folder under the project that contains the controllers-->
  <ControllersFolder>Controllers</ControllersFolder>
  <!--The folder under the project that contains the views-->
  <ViewsRootFolder>Views</ViewsRootFolder>
  <!--Views in DisplayTemplates and EditorTemplates folders shouldn't be fully qualifed
as it breaks the templated helper code-->
  <NonQualifiedViewFolders>
    <ViewFolder>DisplayTemplates</ViewFolder>
    <ViewFolder>EditorTemplates</ViewFolder>
  </NonQualifiedViewFolders>
  <!--If true, the T4MVC action result interface will be generated
If false, the namespace of the interface must be referenced in the 'ReferencedNamespaces' setting-->
  <GenerateActionResultInterface>True</GenerateActionResultInterface>
  <!--If true, [new] overrides will be created for async actions on AsyncControllers
This breaks the Go To Definition function for async actions.-->
  <SupportAsyncActions>False</SupportAsyncActions>
  <!--If true, use lower case tokens in routes for the area, controller and action names-->
  <UseLowercaseRoutes>False</UseLowercaseRoutes>
  <!--The namespace that the links are generated in (e.g. "Links", as in Links.Content.nerd_jpg)-->
  <LinksNamespace>Links</LinksNamespace>
  <!--The namespace that raw URLS used for bundles are generated-->
  <AssetsNamespace>Assets</AssetsNamespace>
  <!--If true, links to static files include a query string containing the file's last change time.
This way, when the static file changes, the link changes and guarantees that the client will re-request the resource.
e.g. when true, the link looks like: "/Content/nerd.jpg?2009-09-04T12:25:48"
See http://mvccontrib.codeplex.com/workitem/7163 for potential issues with this feature-->
  <AddTimestampToStaticLinks>False</AddTimestampToStaticLinks>
  <!--Folders containing static files for which links are generated (e.g. Links.Scripts.Map_js)-->
  <StaticFilesFolders>
    <FileFolder>Scripts</FileFolder>
    <FileFolder>Content</FileFolder>
  </StaticFilesFolders>
  <!--If true, static file helpers are generated for all view folders. See https://t4mvc.codeplex.com/discussions/445358-->
  <AddAllViewsFoldersToStaticFilesFolders>False</AddAllViewsFoldersToStaticFilesFolders>
  <!--Static files to exclude from the generated links-->
  <ExcludedStaticFileExtensions>
    <Extension>.cs</Extension>
    <Extension>.cshtml</Extension>
    <Extension>.aspx</Extension>
    <Extension>.ascx</Extension>
  </ExcludedStaticFileExtensions>
  <!--Files to exclude from the generated views-->
  <ExcludedViewExtensions>
    <Extension>.cs</Extension>
    <Extension>.master</Extension>
    <Extension>.js</Extension>
    <Extension>.css</Extension>
  </ExcludedViewExtensions>
  <!--When creating links with T4MVC, it can force them to HTTPS if the action method you are linking to requires Http.-->
  <AttributeIndicatingHttps>System.Web.Mvc.RequireHttpsAttribute</AttributeIndicatingHttps>
  <GenerateSecureLinksInDebugMode>False</GenerateSecureLinksInDebugMode>
  <!--Set this to false to omit the generation of parameters for action methods.-->
  <GenerateParamsForActionMethods>True</GenerateParamsForActionMethods>
  <!--Set this to true to omit the generation of parameters for action methods as constants.  Choose this or GenerateParamsForActionMethods.-->
  <GenerateParamsAsConstantsForActionMethods>False</GenerateParamsAsConstantsForActionMethods>
  <!--The suffix added to action method names for the property containing the parameters, for example ImportParams
for the Import action method.-->
  <ParamsPropertySuffix>Params</ParamsPropertySuffix>
  <!--create explicit HtmlHelpers for rendering partials-->
  <ExplicitHtmlHelpersForPartials>False</ExplicitHtmlHelpersForPartials>
  <ExplicitHtmlHelpersForPartialsFormat>Render{0}</ExplicitHtmlHelpersForPartialsFormat>
  <!--If true,the template output will be split into multiple files.-->
  <SplitIntoMultipleFiles>True</SplitIntoMultipleFiles>
</MvcSettings>

redpajama_set_name: RedPajamaStackExchange


text:
Ragweeds are flowering plants in the genus Ambrosia in the aster family, Asteraceae.

Ragweed may also refer to:

 Bassia scoparia, a shrub native to Eurasia
 Jacobaea vulgaris, also known as ragwort
 Cross Canadian Ragweed, an alternative country band

See also
 Ragwort (disambiguation)
 Ragweed leaf beetle, two beetles in the family Chrysomelidae

redpajama_set_name: RedPajamaWikipedia


I am consistently getting this "Database Reset Alert" issue when I have my iPhone sync'ed with my MBP. I have only noticed it since going to 2.2, but this may be coincidental. It winds up duplicating the MobileMe mail account on my iPhone too, which I keep manually deleting.
Has anyone else had this issue successfully resolved? I asked the guys at the Apple store in Chatswood, but they had no explanation.
My apologies if this has already been answered, but a search failed to find anything.


text:
Mr Vipin Asopa
PhD, FRCS (Tr & Orth), MBChB, BSc (hons)
Consultant Orthopaedic Surgeon – Specialising in Hip & Knee Surgery
• Hip and Knee joint replacement
• Knee sports injuries
• Knee arthroscopy
• Meniscal repair and ligament reconstruction
Consultant Orthopaedic Surgeon, South West London Elective Orthopaedic Centre.
Mr. Asopa was born and raised in Southampton. He was educated at King Edward VI School. He is a family man and is a keen runner and enjoys skiing and snowboarding.
Vipin qualified from the University of Bristol in August 1998 and completed basic surgical training on the Hammersmith Hospital Basic Surgical Rotation. He achieved membership of the Royal College of Surgeons of Edinburgh in 2002 and England in 2003, and became fellow of the Royal College of Surgeons in trauma and orthopaedics in 2011. He completed his specialist registrar training in trauma and orthopaedics on the Imperial College North West Thames rotation in April 2014.
Specialist Fellowship Training
In 2011 Vipin completed a sports surgery and lower limb arthroplasty fellowship in Adelaide, Australia, and specialist hip arthroscopy and arthroplasty training in Royal Berkshire Hospital. He also undertook a specialist trauma fellowship in Vienna.
Current Consultant Position
Vipin has been a Consultant Orthopaedic and Trauma Surgeon at North Middlesex University Hospital since November 2014. He moved in September 2019 to South West London elective Orthopaedic Centre to specialise in Hip and Knee surgery. Vipin is involved in the design and overseeing of research projects. He has a PhD in articular cartilage biology.
Memberships of Professional Associations
British Hip Society
American Association of Hip and Knee Surgeons
British Association for Surgery of the Knee
British Orthopaedic Association
European Society of Sports Traumatology
SWLEOC
Denbies Wing
Epsom General Hospital
KT18 7EG
T: For Admissions call: +44 (0) 1372 735 808 For OUTPATIENTS call: 0137273 5643
E: esth.swleocschedulingteam@nhs.net


text:
CaribbeanLatin AmericaNorth America
Honduras · March, 2009
Countries in Latin America
Puerto Rico (U.S.)
Stories about Honduras from March, 2009
Cuba, Trinidad & Tobago: At the Summit
Caribbean 31 March 2009
"It seems far-fetched to think that the summit's news coverage would be dominated by the one country in the region that is absent from the event" – but The Cuban Triangle thinks that "two factors – a no-news summit agenda, and a vocal regional consensus calling on President Obama to...
Honduras: Can Family Gardens Improve Health?
Environment 30 March 2009
Can family gardens help reduce hunger and improve health in Honduras? La Gringa's Blogicito hopes that families consider the option.
Honduras: Linux Tour in San Pedro Sula
Technology 26 March 2009
Norman summarizes the Linux Tour in San Pedro Sula, Honduras [es]. A team of open-source software users are traveling around Central America to provide workshops and lectures on the possible uses of this type of software.
Honduras: Personal Opinion on President Zelaya
Politics 24 March 2009
Ardegas of Born in Honduras provides his personal overview of his "controversial" president, Manuel Zelaya.
Honduras: President Zelaya Wants Referendum
Aaron Ortiz of Pensieve [es] catches a speech by Honduran President Mel Zelaya who said he would like a referendum to modify the Constitution allowing him to remain in power. However, he writes that chances are slim that it would pass.
Honduras: Bridge Blog from Tegucigalpa
Born in Honduras is a new bridge blog written from the capital city of Tegucigalpa by Ardegas, who describes his blog as "commentaries about things Honduran in a dialogue with the American culture."
Honduras: Memories of the Green Gold Capital
Disaster 13 March 2009
Janpedrano takes readers on a tour of the town of La Lima, located in the southern part of San Pedro Sula, Honduras. The childhood memories of frequent trips to this "green gold capital" [es] include witnessing the damage caused by Hurricane Mitch in the area.
Honduras: Rio Plátano Biosphere and 7 Wonders of Nature
Environment 4 March 2009
The Rio Plátano Biosphere in Honduras recently moved onto the next round of the 7 Wonders of Nature voting in Category E for forests, natural parks and reserves [es] writes Hugo Chinchilla.


Now how do you get inside your audience's heads and change their minds, soften their hearts, or move them to action?
Not sure what kind of video to make? Check out this blog post which explores 12 video types and provides many examples.
How do you put video storytelling to work for you? Start by identifying with your audience: What do they think now? What do you want them to think after viewing your video? Producing a persuasive video requires interweaving creativity with effective message design. Simply put…storytelling. If you want your audience to think differently about a subject, it is better that they come to their own conclusion about the subject, rather than being told what they SHOULD think. If a story is carefully designed it draws the viewer's interest. It then builds on the viewer's initial interest with some character development and by posing a challenge to overcome.
"I'm a little old-fashioned. I pay cash for purchases. I like to make exact change at the checkout register to keep coins from piling up on my dresser or accumulating wads of singles in my billfold. I don't always have exact change, so I try to reduce the amount of coins and singles I'll get back. This practice often confuses the cashier, and frequently they hand me more change than they should. When I explain that they "over-changed" me, they look at me with wide-eyes then sigh with relief.
See the difference? Hopefully, my audience concludes, "This guy is honest. He didn't take advantage of the cashier." Drawing my audience to the "this guy is honest" conclusion takes longer than making a claim with no support, but it is far more effective.
Are you ready to conduct "brain surgery"? Put storytelling to work in your next video and share it with me. I love a good story!


The Survey of Work-Related Training and Adult Learning (WRTAL) was collected throughout Australia from July 2016 to June 2017.
Four in ten (40.9%) Australians aged 15-74 years participated in formal and/or non-formal learning in 2016-17. Participation has decreased since the last survey in 2013 (46.4%) and since 2005 (48.9%).
More men than women participated in formal and/or non-formal learning in 2005. By 2013, participation was higher for women than men, and this continues to be the case in 2016-17.
One in two (50.5%) men participated in 2005, decreasing to 45.1% in 2013 and then to 39.4% in 2016-17. Women's participation rate was relatively stable between 2005 (47.2%) and 2013 (47.7%) but then fell to 42.3% in 2016-17.
Participation in formal and/or non-formal learning in 2016-17 was higher for people who were working or unemployed (in the labour force) (46.1%) than for those not in the labour force (28.1%). However, participation by people in the labour force has decreased from the rates recorded in 2005 (59.1%) and then in 2013 (53.1%) to 46.1% in 2016-17. In comparison, participation by people not in the labour force increased from 2005 (25.2%) to 2013 (29.9%) but then decreased in 2016-17 (28.1%).
(a) Participation in the 12 months prior to survey; persons aged 15 to 74 years.
(b) There were changes in collection methods between the surveys in 2005, 2013 and 2016-17. See the Explanatory notes for details.
(c) Education and Training Experience, Australia, 2005 and Work-Related Training and Adult Learning, Australia, 2013 and 2016-17.
(d) Data from 2016-17 has been randomly adjusted to avoid the release of confidential data. Discrepancies may occur between sums of the component items and totals.
(f) Personal interest learning was not collected in 2005 in a way that is comparable to 2013 or 2016-17.
Footnote(s): (a) There were changes in collection methods between the surveys in 2005, 2013 and 2016-17. See the Explanatory notes for details. (b) Participation in the 12 months prior to survey; persons aged 15 to 74 years. (c) Persons aged 65-74 years permanently not intending to work, and all respondents who were permanently unable to work, were not asked about work-related training and are included as not participating. (d) Data from 2016-17 has been randomly adjusted to avoid the release of confidential data. Discrepancies may occur between sums of the component items and totals.


You are UNIQUE! This means YOU have special gifts to help change the world. Talk to your parents about ways in which you can recycle or conserve at home. Ask the wonderful folk at zoos and conservations close to you how you can get involved in all kinds of fun and educational activities. Get your friends and neighbours involved. Look up websites for zoos and wildlife conservations, and check out what's going on around the world!
JEACs – CAC – NO.3!
JEACs – CAC – No.3, led by Corben and Sorena, made the WWF-Canada News Blog on the 17th of July, 2013. This keen and dedicated team of JEACs held a two-day bake sale at their school, and raised money for WWF-Canada. Delighted with their efforts, WWF-Canada posted an article about them, on their blog – which can be found at the link below. CONGRATULATIONS, JEACs – CAC – NO.3 – KEEP UP THE GREAT WORK! Many thanks to all the JEACs, parents, and other participants, for their hard work and dedication towards creating awareness and saving our planet. Also, a heartfelt "THANK YOU" to Kendal Gerard, Youth Engagement Officer, WWF-Canada, for her article – we are very grateful for the recognition of our JEACs group!
Moving video of 2 elephants reunited after 20 years. The Dallas Zoo had an elephant named Jenny, who was alone for 20 years after they had sent one elephant to another zoo for mating. There was talk about sending her to another zoo, but the outcry from animal lovers prevented that. Now, finally, there are 2 more elephants. Can you imagine the loneliness these animals felt to have been isolated for so long when they are naturally loving toward all members of their troop. At least now they each have companions to spend their days with.
Jenny and Shirley were elephants at the same circus when Jenny was a calf, and Shirley was in her twenties. The two lived one winter together, but then were separated twenty-two years ago.
It's very rare for elephants to display this kind of emotion in captivity, and it's probably the first time such a thing has been documented on film.
Just remarkable! And absolutely worth watching.


text:
» Education and Communications
» World Languages
» French
» French Phrases
How to Say I Miss You in French
Explore this Article Steps Questions & Answers Related Articles References
wikiHow is a "wiki," similar to Wikipedia, which means that many of our articles are co-written by multiple authors. To create this article, 14 people, some anonymous, worked to edit and improve it over time. Together, they cited 6 references. This article has also been viewed 123,498 times. Learn more...
Are you trying to learn how to say "I miss you" in French? Below is the phrase as well as some guidelines on proper pronunciation.
Learn the phrase: "Tu me manques".[1]
Pronounce it properly: start with Tu (too).[2]
Then, me (m+ short, hard e; sounds like "muh").[3]
Then, manques (mahn-k).[4]
How do I say "Goodbye, Miss"?
"Au revoir, mademoiselle."
Not Helpful 0 Helpful 2
How do I spell "I will miss you" in French?
"Tu vas me manquer."
How would I say "I love you" in French?
You would say "Je t'aime."
How do I say "I miss running with you"?
"Ca me manque de courir avec toi" pronounced as: sa me monk de courir avec twa.
How do I spell "kiss" in French?
Dodo47
Top Answerer
In French you say "bisous" to say kiss; the first "s" in the word is pronounced like the letter Z and the last "s" is silent.
By using this service, some information may be shared with YouTube.
Sounds in French sentences follow a pattern of "groupes rhythmique" or "rhythmic groups".[5] Say "Tu me manques" with exactly the same level of enunciation throughout the sentence, with slightly more emphasis on the last syllable of the sentence (i.e.: Correct = too muh mahn-K. NOT: TU muh MAHN-K. NOT: tu MUH mahn-K.).
The French "u" sound does not exist in English.[6] To say this phoneme (sound unit) properly in the word "Tu", do the following:
a)Say "eee" (e.g.: "Eeeew, that's gross!")
b)Say "oooh" (e.g.: "Too much!")
c)Position your lips as they were when saying "eee." Say "ooooo" instead of "eee" with your lips still in the "eee" position.
d)Repeat a-c. Practice, practice, practice!
e)This sound should only be used for the French letter "u" NOT the letters "ou"
Count to Ten in French
Say Happy Birthday in French
Say Thank You in French
Say "I Don't Speak French" in French
Say "You're Welcome" in French
Say You Are Beautiful in French
Say Shut up in French
Say "My Name Is" in French
Say "I Don't Know" in French
Say Yes in French
Say Take Care in French
Say Please in French
Say I Love You in French
↑ https://frenchtogether.com/i-miss-you-in-french/#I_miss_you_in_French
↑ https://www.youtube.com/watch?v=UrkO1q0k4rM
↑ https://www.everydayknow.com/what-does-tu-me-manques-mean/
↑ https://www.youtube.com/watch?v=EC23769kmHc
↑ https://www.youtube.com/watch?v=WlGIlrCL72o
↑ https://frenchcrazy.com/2011/12/french-phonetics.html/
wikiHow is a "wiki," similar to Wikipedia, which means that many of our articles are co-written by multiple authors. To create this article, 14 people, some anonymous, worked to edit and improve it over time. Together, they cited 6 references. This article has also been viewed 123,498 times.
Categories: French Phrases
Español: decir te extraño en francés, Italiano: Dire Mi Manchi in Francese, Русский: сказать ''Я по тебе скучаю'' на французском, Deutsch: Auf französisch ich vermisse dich sagen
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