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Study Resources :: Dictionaries :: Hammurabi, Code Of
Dictionaries :: Hammurabi, Code Of
Hammurabi, Code Of:
I. HISTORICAL
1. Discovery of the Code
2. Editions of the Code
3. Description of the Stone
4. History of the Stone
5. Origin and Later History of the Code
II. CONTENTS OF THE CODE
1. The Principles of Legal Process
2. Theft, Burglary, Robbery
3. Laws concerning Vassalage
4. Immovables
5. Trader and Agent
6. Taverns
7. Deposits
9. Concerning Wounding, etc.
10. Building of Houses and Ships
11. Hiring in General, etc.
12. Slaves
III. THE SIGNIFICANCE OF THE CODE
1. Hammurabi and Moses
2. The Code and Other Legal Systems
I. Historical.
1. Discovery of the Code:
When Professor Meissner published, in 1898, some fragments of cuneiform tablets from the library of the Assyrian king Ashurbanipal (668-628 BC), he also then suggested that these pieces were parts of a copy of an old Book of Law from the time of the so-called First Babylonian Dynasty, one of the kings of which was Hammurabi (more exactly Hammurapi, circa 2100 BC). A few years later this suggestion was fully established. In December, 1901, and January, 1902, a French expedition under the leadership of M. J. de Morgan, the chief aim of which was the exploration of the old royal city Susa, found there a diorite stone, 2,25 meters high and almost 2 meters in circumference. This stone had a relief (see below) and 44 columns of ancient Babylonian cuneiform writing graven upon it. Professor V. Scheil, O.P., the Assyriological member of the expedition, recognized at once that this stele contains the collection of laws of King Hammurabi, and published this characteristic discovery as early as 1902 in the official report of the expedition: Delegation en Perse (Tome IV, Paris).
2. Editions of the Code:
At the same time Scheil gave the first translation of the text. Since then the text has several times been published, translated and commented upon; compare especially: H. Winckler, Die Gesetze Hammurabis (= Der alte Orient, IV, Leipzig; 1st edition, 1903; 4th edition, 1906); H. Winckler, Die Gesetze Hammurabis in Umschrift und Ubersetzung, Leipzig, 1904; D.H. Muller, Die Gesetze Hammurabis und die Mosaische Gesetzgebung, Vienna, 1903; R.F. Harper, The Code of Hammurabi, Chicago, 1904; C.H.W. Johns, Babylonian and Assyrian Laws, Contracts, Letters, Edinburgh, 1904, 44 ff; T.G. Pinches, The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia, London, 1908, 487; A. Ungnad, Altorientalische Texte und Bilder zum Alten Testament, Tubingen, 1909, I, 140 ff; A. Ungnad, Keilschrifttexte der Gesetze Hammurapis, Leipzig, 1909; J. Kohler, F. Peiser and A. Ungnad, Hammurabis Gesetz, 5 volumes, Leipzig, 1904-11.
3. Description of the Stone:
The stone has the form of a column the cross-section of which is approximately an ellipse. The upper part of the face has a relief (see illustration). We see the king in supplicating attitude standing before the sun-god who sits upon a throne and is characterized by sun rays which stream out from his shoulders. As the king traced back the derivation of the Code to an inspiration of this god, we may suppose that the relief represents the moment when the king received the laws from the mouth of the god. Lower on the face of the stone are 16 columns of text, which read from top to bottom; 7 other columns were erased some time later than Hammurabi in order to make room for a new inscription. The reverse side contains 28 columns of text.
4. History of the Stone:
The stone was set up by the king, toward the end of his reign of 43 years, in the temple Esagila at Babylon, the capital of his dominion (circa 2100 BC). It was probably stolen from there by the Elamitic king Shutruk-Nakhunte, in the 12th century BC, at the time of the plundering of Babylon, and set up as a trophy of war in the Elamitic capital Susa. The same king had, it would seem, the 7 columns from the face side erased in order to engrave there an account of his own deeds, but through some unknown circumstance this latter was not accomplished. After the discovery of the stele it was brought to Paris where it now forms one of the most important possessions of the Louvre.
5. Origin and Later History of the Code:
If, however, Hammurabi was not the first legislator of Babylonia, still he was, as far as we can see, the first one who used the language of the people, i.e. the Semitic idiom. We know that nearly 1,000 years earlier a king, Urukagina, promulgated laws in Babylonia which have been lost; an ancestor of Hammurabi, Sumulael, appears also to have given laws. As we are able to recognize from the actual practice of Babylonian social life, the legislation of Hammurabi signifies nothing essentially new. Even before his time laws after the same principles were administered. His service lies before all in that he gathered together the extant laws and set them up in the Semitic language. The laws were promulgated already in the 2nd year of his reign, but the stele known to us was set up in the temple at Babylon about 30 years later. Moreover, the laws were set up in more than one copy, for in Susa fragments of another copy were found. How long the laws were in actual use it is impossible to determine. In any case, as late as the time of Ashurbanipal (see above), they used to be copied; indeed we even possess copies in neo-Babylonian characters which are later than the 7th century BC. Fortunately the duplicates contain several passages which are destroyed on the large stele in consequence of the erasure of the seven columns. Thus we are able, in spite of the gaps in the large stele, almost completely to determine the contents of the Code.
II. The Contents of the Code.
The laws themselves are preceded by an introduction which was added later, after the law had already been published about 30 years. The introduction states in the first place that already in the primeval age, when Marduk the god of Babylon was elected king of the gods, Hammurabi was predestined by the gods "to cause justice to radiate over the land, to surrender sinners and evildoers to destruction, and to take care that the strong should not oppress the weak." Hammurabi's Code is, indeed, conceived from this standpoint.
Farther on, the king lauds his services to the principal cities of Babylonia, their temples and cults. He appears as a true server of the gods, as a protector of his people and a gracious prince to those who at first would not acknowledge his supremacy. To be sure, this introduction is not entirely free from presumption; for the king describes himself as "god of the kings" and "sun-god of Babylon "! The hopes of a Saviour, which heathen antiquity also knew, he regards as realized in his own person.
The Code itself may be divided into 12 divisions. It manifests, in no way, a very definite logical system; the sequence is often interrupted, and one recognizes that it is not so much a systematic and exhaustive work as a collection of the legal standards accumulated in the course of time. Much that we would expect to find in a Code is not even mentioned.
1. The Principles of Legal Process:
The first five paragraphs treat of some principles of legal process. In the first place false accusation is considered. The unprovable charge of sorcery is dealt with in an especially interesting manner (section symbol 2). The accused in this case has to submit to an ordeal at the hands of the River-god; nevertheless nothing is said concerning the details of this ordeal. If he is convicted by the god as guilty, the accuser receives his house; in the opposite case, the accuser is condemned to death and the accused receives his house. The law also proceeds rigorously against false witnesses: in a process in which life is at stake, conscious perjury is punished with death (section symbol 3). Finally the king strives also for an uncorrupt body of judges; a judge who has not carried out the judgment of the court correctly has not only to pay twelve times the sum at issue, but he is also dismissed with disgrace from his office.
2. Theft, Burglary, Robbery:
The next sections (section symbol, section symbol 6-25) occupy themselves with serious theft, burglary, robbery and other crimes of a like nature. Theft from palace or temple, or the receiving and concealing of stolen property, is punished with death or a heavy fine according to the nature of what is stolen (section symbol, section symbol 6, 8). As it was a custom in Babylonia to effect every purchase in the presence of witnesses or with a written deed of sale, one understands the regulation that, in certain cases in which witnesses were not forthcoming, or a deed could not be shown, theft was assumed: the guilty person suffered death (section symbol 7). A careful procedure is prescribed for the case in which lost goods are found in the hands of another: he who, in the investigation, cannot prove his legitimate right, suffers death, just as a deceiver who tries to enrich himself through making a false accusation (section symbol, section symbol 9 ff). Kidnapping of a free child or carrying away and concealing a slave from the palace is punished with death (section symbol, section symbol 14 ff). As slavery had the greatest economic significance in Babylonia, detailed regulations concerning the seizing of runaway slaves and similar matters were given (section symbol, section symbol 17 ff). Burglary, as also robbery, is punished with death (section symbol, section symbol 21 ff). If a robber is not caught, the persons or corporations responsible for the safety of the land had to make compensation (section symbol, section symbol 22 ff). Whoever attempts to enrich himself from a building in conflagration is thrown into the fire (section symbol 25).
3. Laws concerning Vassalage:
The next paragraphs (section symbol, section symbol 26-41) control vassalage, particularly in reference to rights and duties of a military kind, concerning which we are not yet quite clear. Here also Hammurabi's care for those of a meaner position is exhibited, since he issues rigid regulations against misuse of the power of office and punishes certain offenses of this kind even with death (section symbol 34). The crown had, in every case, authority in reference to estates in fee which a vassal could not sell, exchange or transmit to his wife or daughters (section symbol, section symbol 36 ff, 41); as a rule the sons took over the estates after the death of the father together with the accompanying rights and duties. The same was the case if, in the service of the king, the father had been lost sight of (section symbol, section symbol 28 f). The estates in fee of what we may call "lay-priestesses" (concerning whom we shall have to speak later) take a special position (section symbol 40).
4. Immovables:
A longer section (section symbol, section symbol 41 ff) is given to immovables (field, garden, house); for the economic life of the ancient Babylonians depended first of all upon the cultivation of grain and date-palms; the legal relations of the land tenants are exactly explained (section symbol, section symbol 42 ff): neglect of his work does not liberate the tenant from his duties to his overlord. On the other hand, in cases of losses through the weather, he is so far released from his duties that of the rent not yet paid he has to pay only an amount corresponding to the quantity of the product of his tenancy (section symbol, section symbol 45 f). Also the landowner with liabilities, who suffers through failure of crops and inundation, enjoys far-reaching protection (section 48), and his business relations generally are adequately regulated (section symbol, section symbol 49 ff). As the regular irrigation of the fields was the chief condition for profitable husbandry in a land lacking rain, strong laws are made in reference to this: damage resulting from neglect has to be compensated for; indeed, whoever had not the means to do this could be sold with his family into slavery (section symbol, section symbol 53 ff). Special regulations protect the landowner from unlicensed grazing on his fields of crops (section symbol, section symbol 57 f).
The regulations concerning horticulture (section symbol, section symbol 59-66) are similar; here also the relation of the proprietor to the gardener who had to plant or to cultivate the garden is carefully considered; the same is true with respect to the business liabilities of the owner. These regulations concerning horticulture are not entirely preserved upon the stele, but, through the above-mentioned duplicates, we can restore them completely.
Our knowledge concerning the legal relations between house-owners and tenants (section symbol, section symbol 67 ff) is less, because the parts dealing with these on the stele are entirely lost and can only be partially restored from duplicates. Reference is once more made to vassalage (section 71). The relations between neighbors are also regulated, but we cannot ascertain how in detail (section symbol, section symbol 72 ff). Concerning the precise rights of tenants and landlords we are also but slightly informed (section 78).
On account of the gaps, we are not able to determine how far the regulations concerning immovables extended. In the gaps there seem to have been still other laws concerning business liabilities. The number of missing paragraphs can only approximately be determined, so that our further enumeration of the paragraphs cannot be regarded as absolutely correct.
5. Trader and Agent:
The text begins again with the treatment of the legal relations between the trader and his agents (section symbol, section symbol 100-107); these agents are a kind of officials for the trader whose business they look after. While the Code discusses their responsibilities and duties to their masters, it also protects them from unjust and deceitful ones.
6. Taverns:
The taverns of Babylonia (sections 108-11) seem very often to have been the resort of criminals. As a rule they were in the hands of proprietresses who were made responsible for what took place on their premises (section 109). Priestesses were forbidden to visit these houses under penalty of being burned (section 110).
7. Deposits:
The next division (sections 112-26) deals especially with deposits, although some of its regulations are only indirectly therewith connected. Deceptive messengers are to be punished (section 112). The debtor is protected from violent encroachments of the creditor (section 113). Detailed regulations are given concerning imprisonment for debt (sections 114 ff). The creditor must guard himself from mistreating a person imprisoned for debt, in his house; if a child of the debtor dies through the fault of the creditor, the jus talionis is resorted to: a child of the creditor is killed (section 116). The members of a family imprisoned for debt have to be released after three years (section 117). If anyone desires to give something to another to be saved for him, he must do it in the presence of witnesses or draw up a statement of the transaction; otherwise later claims cannot be substantiated (sections 122 ff). Whoever accepts the objects is responsible for them (section 125), but is also protected from unjustified claims of his client (section 126).
8. Family:
The sections occupied with the rights of the family are very extensive (sections 127-95). Matrimony rests upon a contract (section 128) and presupposes the persistent fidelity of the wife (sections 129 ff), while the husband is not bound, in this respect, by regulations of any kind. An unfaithful wife may be thrown into the water, but the partner of her sin may also, under certain circumstances, suffer the penalty of death. Long unpreventable absence of the husband justifies the wife to marry again only when she lacks the means of support (sections 133 ff). On the part of the husband, there are no hindrances to divorce, so long as he settles any matters with his wife concerning her property, provides for the upbringing of the children and, in certain cases, gives a divorce-sum as compensation (sections 137 ff). Disorderly conduct of the wife is sufficient for the annulling of the marriage; in this case the husband may reduce the wife to the state of a slave (section 141). The wife may only annul the marriage if her husband grossly neglects his duties toward her (section 142). If a wife desires the annulling of the marriage for any other reason, she is drowned (section 143).
As a rule, polygamy is not allowed. If a barren wife gives to her husband a slave girl who bears children to him, then he may not marry another wife (section 144); otherwise he might do so (section 145). The slave given to the husband is bound to show due deference to her mistress; if she does not do this she loses her privileged position, but she may not be sold if she has borne a child to the husband (sections 146 f). Incurable disease of the wife is a ground for the marriage of another wife (sections 148 f).
Gifts of the husband to the wife may not be touched by the children at the death of the husband, but nevertheless property has to remain in the family (section 150). Debts contracted before the marriage by one side or the other are not binding for the other, if an agreement has been made to that effect (section 151 f).
Rigid laws are made against abuses in sexual life. The wife who kills her husband for the sake of a lover is impaled upon a stake (section 153). Incest is punished, according to the circumstances, with exile or death (sections 154 ff).
Breach of promise by the man without sufficient reason entails to him the loss of all presents made for the betrothed. If the father of the betrothed annuls the engagement, he must give back to the man twice the value of the presents (sections 159 ff); especially the sum paid for the wife to her father (Bab terhatu).
Matters concerning inheritance are carefully dealt with (sections 162 ff). The dowry of a wife belongs, after her death, to her children (section 162). Presents made during the lifetime are not reckoned in the dividing of the inheritance (section 165), apart from the outlay which a father has to make in the case of each of his sons, the chief portion of which is the money for a wife (section 166). Children borne from different mothers share the paternal inheritance equally (section 167).
Disinheritance of a child is permitted only in the case of serious offenses after a previous warning (sections 168 f). Illegitimate children borne from slaves have part in the inheritance only if the father has expressly acknowledged them as his children (section 170); otherwise, at the death of the father, they are released (section 171).
The chief wife, whose future needs had not been secured during the lifetime of her husband, receives from the property of the deceased husband a portion equal to that received by each child, but she has only the use of it (section 172). A widow may marry again, but then she loses all claim on the property of her first husband, in favor of his children (sections 172, 177); the children of both her marriages share her own property equally (sections 173 f).
The children from free women married to slaves are free (section 175). The master of the slave has only a claim to half of the property of the slave which he has acquired during such a marriage (sections 176 f).
Unmarried daughters mostly became priestesses or entered a religious foundation (Babylonian, malgu); they also received, very often, a sort of dowry, which, however, remained under the control of their brothers and which, on the death of the former, fell to the brothers and sisters, if their fathers had not expressly given them a free hand in this matter (sections 178 f). In cases where the father did not give such a dowry, the daughter received, from the property left, a share equal to that of the others, but only for use; those dedicated to a goddess obtained only a third of such an amount (section 180 f). The lay-priestesses of the god Marduk of Babylon enjoyed special privileges in that they had full control over any property thus acquired (section 182).
As a rule, adopted children could not be dismissed again (sections 185 ff). Parents who had given their child to a master, who had adopted it and taught it handwork, could not claim it again (sections 188 f). Gross insubordination of certain adopted children of a lower class is severely punished by the cutting off of the tongue (section 192) or the tearing out of an eye (section 193). Deceitful wet-nurses are also severely punished (section 194). The last paragraph of this section (section 195) states the punishment for children who strike their father as the cutting off of the hand.
9. Concerning Wounding, etc.:
The next division (sections 196-227) occupies itself with wounding of all kinds, in the first place with the jus talionis: an eye for an eye, a bone for a bone, a tooth for a tooth. Persons lower in the social grade usually accepted money instead (sections 196 ff). A box on the ears inflicted by a free man upon a free man cost the former 60 shekels (section 203); in the case of one half-free, 10 shekels (section 204); but if a slave so strikes a free man, his ear is to be cut off (section 205). Unintentional wounding of the body, which proves to be fatal, is covered by a fine (sections 207 f). Anyone who strikes a pregnant free woman, so as to cause a miscarriage and the death of the woman, is punished by having his daughter killed (section 210); in the case of a half-free woman or a slave, a money compensation was sufficient (sections 212 ff). The surgeon is responsible for certain operations; if they succeed, he receives a legally determined high reward; if they fail, under certain circumstances his hand might be cut off (sections 215 ff). Certainly this law was an effective preventive against quacks! Farther on come regulations concerning the fees of surgeons (sections 221 ff) and veterinary surgeons; to a certain degree the latter are responsible for the killing of an animal under their charge (sections 224 f).
10. Building of Houses and Ships:
Later, the building of houses and ships is treated of (sections 228-40). The builder is responsible for the stability of the house built by him; if it falls down and kills the master of the house, the builder is killed; if it kills a child of the house, a child of the builder is killed (sections 229 f). For any other damages incurred, the builder is likewise responsible (sections 231 ff). The regulations for the builders of ships are similar (sections 234 ff). The man who hires a ship is answerable to the proprietor (sections 236 ff). With the busy shipping trade on the canals, special attention had to be given to prevent accidents (section 240).
11. Hiring in General, etc.:
Already in earlier sections there were regulations concerning hiring (rent) and wages. This eleventh division (sections 241-77) deals with the matter more in detail, but it also brings many things forward which are only slightly related thereto. It states tariffs for working animals (sections 242 f), and in conclusion to this makes equally clear to what extent the hirer of such an animal is responsible for harm to the animal (sections 244 ff). Special attention must be given an ox addicted to goring (sections 250 ff; see below). Care is taken that unfaithful stewards do not escape their punishment: in gross cases of breach of confidence they are punished with the cutting off of the hand or by being torn (in the manner of being tortured on a rack) by oxen (sections 253 ff). The wages for agricultural laborers are determined (sections 257 f), and in connection with this, lesser cases of theft of field-utensils are considered and covered by a money fine (sections 259 f). The wages of a shepherd and his duties form the subject of some other paragraphs (sections 261 ff). Finally, matters having to do with hiring are mentioned: the hiring of animals for threshing (sections 268 if), of carriages (section 271), wages of laborers (section 273) and handworkers (section 274), and the hire of ships (sections 276 f).
12. Slaves:
The last division (sections 278-82) treats of slaves in so far as they are not already mentioned. The seller is responsible to the buyer that the slave does not suffer from epilepsy (section 278), and that nobody else has a claim upon him (section 279). Slaves of Babylonian origin, bought in a foreign land, must be released, if they are brought back to Babylonia and recognized by their former master (section 280). If a slave did not acknowledge his master, his ear could be cut off (section 282).
Here the laws come to an end. In spite of many regulations which seem to us cruel, they show keen sense of justice and impartiality. Thus the king, in an epilogue, rightly extols himself as a shepherd of salvation, as a helper of the oppressed, as an adviser of widows and orphans, in short, as the father of his people. In conclusion, future rulers are admonished to respect his laws, and the blessings of the gods are promised to those who do so. But upon those who might attempt to abolish the Code he calls down the curse of all the great gods, individually and collectively. With that the stele ends.
III. The Significance of the Code.
The significance of the Code has been recognized ever since its discovery; for, indeed, it is the most ancient collection of laws which we know. For judgment concerning the ancient Babylonian civilization, for the history of slavery, for the position of woman and many other questions the Code offers the most important material. The fact that law and religion are nearly always distinctly separated is worthy of special attention.
1. Hammurabi and Moses:
It is not to be wondered at that a monument of such importance demands comparison with similar monuments. In this reference the most important question is as to the relation in which the Code stands to the Law of Moses. Hammurabi was not only king of Babylonia but also of Amurru (=" land of the Amorites"), called later Palestine and Western Syria. As his successors also retained the dominion over Amurru, it is quite possible that, for a considerable time, the laws of Hammurabi were in force here also, even if perhaps in a modified form. In the time of Abraham, for example, one may consider the narratives of Sarah and Hagar (Ge 16:1 ), and Rachel and Bilhah (Ge 30:1 ), which show the same juridical principles as the Code (compare sections 144 ff; see above). Other narratives of the Old Testament indicate the same customs as the Code does for Babylonia; compare Ge 24:53, where the bridal gifts to Rebekah correspond to the Babylonian terhatu (section 159); similarly Ge 31:14 f.
Between the Code and the Law of Moses, especially in the so-called Book of the Covenant (Ex 20:22-23:33), there are indeed extraordinary parallels. We might mention here the following examples:
Ex 21:2: "If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing." Similarly, Code of Hammurabi, section 117: "If a man become involved in debt, and give his wife, his son or his daughter for silver or for labor, they shall serve three years in the house of their purchaser or bondmaster: in the fourth year they shall regain their freedom."
Ex 21:15: "And he that smiteth his father, or his mother, shall be surely put to death." Compare Code of Hammurabi, section 195: "If a son strike his father, his hand shall be cut off."
Ex 21:18 f: "And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed." Compare Code of Hammurabi, section 206: "If a man strike another man in a noisy dispute and wound him, that man shall swear, 'I did not strike him knowingly'; and he shall pay for the physician."
Ex 21:22: "If men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow; he shall surely be fined, according as the woman's husband shall lay upon him; and he shall pay as the judges determine." Compare Code of Hammurabi, section 209: "If a man strike a free woman and cause her fruit to depart, he shall pay ten shekels of silver for her fruit."
Ex 21:24: "Eye for eye, tooth for tooth, hand for hand, foot for foot." Compare Code of Hammurabi, section 196: "If a man destroy the eye of a free man, his eye shall be destroyed." section 197: "If he break the bone of a free man, his bone shall be broken." section 200: "If a man knock out the teeth of a man of the same rank, his teeth shall be knocked out."
Ex 21:28-32: "If an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit. But if the ox was wont to gore in time past, and it hath been testified to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death..... If the ox gore a man-servant or a maid-servant, there shall be given unto their master 30 shekels of silver, and the ox shall be stoned." Compare Code of Hammurabi, sections 250 ff: "If an ox, while going along the street, gore a man and cause his death, no claims of any kind can be made. If a man's ox be addicted to goring and have manifested to him his failing, that it is addicted to goring, and, nevertheless, he have neither blunted his horns, nor fastened up his ox; then if his ox gore a free man and cause his death, he shall give 30 shekels of silver. If it be a man's slave, he shall give 20 shekels of silver."
Ex 22:7 ff reminds one of Code of Hammurabi, sections 124 ff; Ex 22:10 ff of Code of Hammurabi, sections 244 ff and 266 f.
The resemblances between the other parts of the Pentateuch and the Code are not so striking as those between the Code and the. Book of the Covenant; nevertheless one may compare Le 19:35 f with Code of Hammurabi, section 5; Le 20:10 with Code of Hammurabi, section 129; Le 24:19 f with Code of Hammurabi, sections 196 ff; Le 25:39 ff with Code of Hammurabi, section 117; De 19:16 ff with Code of Hammurabi, sections 3 f; De 22:22 with Code of Hammurabi, section 129; De 24:1 with Code of Hammurabi, sections 137 ff and sections 148 f; De 24:7 with Code of Hammurabi, section 14; especially De 21:15 ff, 18 ff, with Code of Hammurabi, sections 167, 168 f, where, in both cases, there is a transition from regulations concerning the property left by a man, married several times, to provisions referring to the punishment of a disobedient son, certainly a remarkable agreement in sequence.
One can hardly assert that the parallels quoted are accidental, but just as little could one say that they are directly taken from the Code; for they bear quite a definite impression due to the Israelite culture, and numerous marked divergences also exist. As we have already mentioned, the land Amurru was for a time Babylonian territory, so that Babylonian law must have found entrance there. When the Israelites came into contact with Babylonian culture, on taking possession of the land of Canaan (a part of the old Amurru), it was natural that they should employ the results of that culture as far as they found them of use for themselves. Under no circumstances may one suppose here direct quotation. Single parts of the Laws of Moses, especially the Decalogue (Ex 20), with its particularly pointed conciseness, have no parallel in Code of Hammurabi.
2. The Code and Other Legal Systems: It has also been attempted to establish relations between the Code and other legal systems. In the Talmud, especially in the fourth order of the Mishna called Neziqin (i.e. "damages"), there are many regulations which remind one of the Code. But one must bear in mind that the Jews during the exile could hardly have known the Code in detail; if there happen to be similarities, these are to be explained by the fact that many of the regulations of the Code were still retained in the later Babylonian law, and the Talmud drew upon this later Babylonian law for many regulations which seemed useful for its purposes. The connection is therefore an indirect one.
The similarities with the remains of old Arabian laws and the so-called Syrio-Roman Lawbook (5th century AD) have to be considered in the same way, though some of these agreements may have only come about accidentally.
That the similarities between Roman and Greek legal usages and the Code are only of an accidental nature may be taken as assured. This seems all the more probable, in that between the Code and other legal systems there are quite striking similarities in individual points, even though we cannot find any historical connection, e.g. the Salic law, the lawbook of the Salic Franks, compiled about 500 AD, and which is the oldest preserved Germanic legal code.
Until a whole number of lost codes, as the Old Amoritish and the neo-Bab, are known to us in detail, one must guard well against hasty conclusions. In any case it is rash to speak of direct borrowings where there may be a whole series of mediating factors.
LITERATURE.
(Concerning the questions treated of in the last paragraphs refer especially to: S. A. Cook, The Laws of Moses and Code of Hammurabi, London, 1903; J. Jeremias, Moses and Hammurabi, Leipzig, 1903; S. Oettli, Das Gesetz Hammurabis und die Thora Israels, Leipzig, 1903; H. Grimme, Das Gesetz Hammurabis und Moses, Koln, 1903; H. Fehr, Hammurapi und das Salische Recht, Bonn, 1910.
Written by Arthur Ungnad

redpajama_set_name: RedPajamaCommonCrawl


text:
Od zlata jabuka je šesti studijski album jugoslovenskog i srpskog rok benda -{YU}- grupa.

To je ujedno i povratak grupe na muzičku scenu, posle šest godina pauze. Na omotu se nalazi slika Albrehta Direra Adam i Eva. Najveći hit sa albuma je istoimena pesma Od zlata jabuka, koja je kasnije bila obrađivana od strane drugih muzičara.

Spisak pesama
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Postava benda
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 Nikola Čuturilo - prateći vokali
 Vladimir Golubović

Spoljašnje veze
 Istorija YU grupe
 EX YU ROCK enciklopedija 1960-2006, Petar Janjatović.

Албуми 1987.
Албуми групе YU grupa
Албуми издати за ЗКП РТЉ

redpajama_set_name: RedPajamaWikipedia


text:
package org.jetbrains.idea.devkit.inspections;

import com.intellij.codeInspection.LocalQuickFix;
import com.intellij.codeInspection.NlsCapitalizationUtil;
import com.intellij.codeInspection.ProblemDescriptor;
import com.intellij.codeInspection.i18n.NlsInfo;
import com.intellij.codeInspection.util.IntentionFamilyName;
import com.intellij.codeInspection.util.IntentionName;
import com.intellij.lang.properties.psi.PropertiesFile;
import com.intellij.lang.properties.psi.Property;
import com.intellij.lang.properties.references.PropertyReference;
import com.intellij.openapi.project.Project;
import com.intellij.openapi.util.NlsSafe;
import com.intellij.openapi.util.text.StringUtil;
import com.intellij.psi.*;
import com.intellij.psi.xml.XmlElement;
import com.intellij.util.ObjectUtils;
import com.intellij.util.containers.ContainerUtil;
import com.intellij.util.xml.DomElement;
import com.intellij.util.xml.DomUtil;
import com.intellij.util.xml.GenericAttributeValue;
import com.intellij.util.xml.GenericDomValue;
import com.intellij.util.xml.highlighting.DomElementAnnotationHolder;
import com.intellij.util.xml.highlighting.DomHighlightingHelper;
import com.intellij.util.xml.reflect.DomAttributeChildDescription;
import com.intellij.util.xml.reflect.DomChildrenDescription;
import com.intellij.xml.util.XmlUtil;
import org.jetbrains.annotations.Nls;
import org.jetbrains.annotations.NonNls;
import org.jetbrains.annotations.NotNull;
import org.jetbrains.annotations.Nullable;
import org.jetbrains.idea.devkit.DevKitBundle;
import org.jetbrains.idea.devkit.dom.*;
import org.jetbrains.idea.devkit.util.DescriptorI18nUtil;

import java.util.List;
import java.util.Set;
import java.util.function.Function;

public class PluginXmlCapitalizationInspection extends DevKitPluginXmlInspectionBase {

  @Override
  protected void checkDomElement(DomElement element, DomElementAnnotationHolder holder, DomHighlightingHelper helper) {
    if (element instanceof ActionOrGroup) {
      checkActionOrGroup((ActionOrGroup)element, holder);
    }
    else if (element instanceof OverrideText) {
      checkOverrideText((OverrideText)element, holder);
    }
    else if (element instanceof Separator) {
      checkSeparator((Separator)element, holder);
    }
    else if (element instanceof Synonym) {
      checkSynonym((Synonym)element, holder);
    }
    else if (element instanceof Extension) {
      checkExtension((Extension)element, holder);
    }
    else if (element instanceof IdeaPlugin) {
      checkCapitalization(holder, ((IdeaPlugin)element).getName(), Nls.Capitalization.Title);
    }
  }

  private static void checkSeparator(Separator separator, DomElementAnnotationHolder holder) {
    if (checkCapitalization(holder, separator.getText(), Nls.Capitalization.Title)) return;
    checkCapitalizationWithKey(holder, separator.getKey(), Nls.Capitalization.Title);
  }

  private static void checkSynonym(Synonym synonym, DomElementAnnotationHolder holder) {
    if (checkCapitalization(holder, synonym.getText(), Nls.Capitalization.Title)) return;
    checkCapitalizationWithKey(holder, synonym.getKey(), Nls.Capitalization.Title);
  }

  private static void checkOverrideText(OverrideText overrideText, DomElementAnnotationHolder holder) {
    if (checkCapitalization(holder, overrideText.getText(), Nls.Capitalization.Title)) return;

    if (DomUtil.hasXml(overrideText.getUseTextOfPlace())) return;

    ActionOrGroup actionOrGroup = overrideText.getParentOfType(ActionOrGroup.class, true);
    assert actionOrGroup != null;
    String keyPrefix = getKeyPrefix(actionOrGroup);
    final String resourceKey = keyPrefix + "." + actionOrGroup.getId().getStringValue() + "." + overrideText.getPlace().getStringValue() + ".text";
    checkPropertyCapitalization(holder, overrideText, Nls.Capitalization.Title,
                                resourceKey, true);
  }

  @NotNull
  private static String getKeyPrefix(ActionOrGroup actionOrGroup) {
    return actionOrGroup instanceof Action ? "action" : "group";
  }

  private static void checkActionOrGroup(ActionOrGroup actionOrGroup, DomElementAnnotationHolder holder) {
    checkActionOrGroupCapitalization(holder, actionOrGroup, ActionOrGroupText.TEXT);
    checkActionOrGroupCapitalization(holder, actionOrGroup, ActionOrGroupText.DESCRIPTION);
  }

  enum ActionOrGroupText {

    TEXT(ActionOrGroup::getText, Nls.Capitalization.Title, ".text", actionOrGroup -> {
      if (!(actionOrGroup instanceof Action)) return false;
      final PsiClass actionClass = ((Action)actionOrGroup).getClazz().getValue();
      return actionClass == null || actionClass.getConstructors().length == 0;
    }),

    DESCRIPTION(ActionOrGroup::getDescription, Nls.Capitalization.Sentence, ".description", actionOrGroup -> false);

    private final Function<ActionOrGroup, GenericDomValue> myGetter;
    private final Nls.Capitalization myCapitalization;
    private final String mySuffix;
    private final Function<ActionOrGroup, Boolean> myRequired;

    ActionOrGroupText(Function<ActionOrGroup, GenericDomValue> getter,
                      Nls.Capitalization capitalization, String propertyKeySuffix,
                      Function<ActionOrGroup, Boolean> required) {
      myGetter = getter;
      myCapitalization = capitalization;
      mySuffix = propertyKeySuffix;
      myRequired = required;
    }
  }

  private static void checkActionOrGroupCapitalization(DomElementAnnotationHolder holder,
                                                       ActionOrGroup actionOrGroup,
                                                       ActionOrGroupText actionOrGroupText) {
    final GenericDomValue genericDomValue = actionOrGroupText.myGetter.apply(actionOrGroup);
    final Nls.Capitalization capitalization = actionOrGroupText.myCapitalization;
    if (checkCapitalization(holder, genericDomValue, capitalization)) return;

    String keyPrefix = getKeyPrefix(actionOrGroup);
    checkPropertyCapitalization(holder, actionOrGroup, capitalization,
                                keyPrefix + "." + actionOrGroup.getId().getStringValue() + actionOrGroupText.mySuffix,
                                actionOrGroupText.myRequired.apply(actionOrGroup));
  }

  private static void checkPropertyCapitalization(DomElementAnnotationHolder holder,
                                                  DomElement domElement,
                                                  Nls.Capitalization capitalization,
                                                  @NonNls @Nullable String resourceKey, boolean required) {
    if (resourceKey == null) return;

    final PropertiesFile bundleFile = DescriptorI18nUtil.findBundlePropertiesFile(domElement);
    if (bundleFile == null) return;

    final Property property = ObjectUtils.tryCast(bundleFile.findPropertyByKey(resourceKey), Property.class);
    if (property == null) {
      if (required) {
        holder.createProblem(domElement,
                             DevKitBundle.message("inspections.plugin.xml.capitalization.missing.resource.bundle.key", resourceKey));
      }
    }
    else {
      highlightCapitalization(holder, domElement, property.getValue(), capitalization, property);
    }
  }

  private static final Set<String> EXTENSION_KNOWN_NON_NLS_ATTRIBUTES = ContainerUtil.immutableSet(
    Extension.ID_ATTRIBUTE, Extension.ORDER_ATTRIBUTE, Extension.OS_ATTRIBUTE
  );

  private static void checkExtension(Extension extension, DomElementAnnotationHolder holder) {
    for (DomChildrenDescription child : extension.getGenericInfo().getFixedChildrenDescriptions()) {
      for (DomElement value : child.getValues(extension)) {
        if (!value.exists() || !(value instanceof GenericDomValue)) continue;

        GenericDomValue genericDomValue = (GenericDomValue)value;
        checkDomValue(extension, holder, child, genericDomValue);
      }
    }

    final List<? extends DomAttributeChildDescription> attributes = extension.getGenericInfo().getAttributeChildrenDescriptions();
    if (attributes.size() == EXTENSION_KNOWN_NON_NLS_ATTRIBUTES.size() + 1) {
      return;
    }

    for (DomAttributeChildDescription attributeDescription : attributes) {
      final String attributeName = attributeDescription.getXmlElementName();
      if (EXTENSION_KNOWN_NON_NLS_ATTRIBUTES.contains(attributeName) ||
          Extension.isClassField(attributeName)) {
        continue;
      }

      final GenericAttributeValue attributeValue = attributeDescription.getDomAttributeValue(extension);
      if (!DomUtil.hasXml(attributeValue)) continue;

      checkDomValue(extension, holder, attributeDescription, attributeValue);
    }
  }

  private static void checkDomValue(Extension extension,
                                    DomElementAnnotationHolder holder,
                                    DomChildrenDescription childrenDescription,
                                    GenericDomValue genericDomValue) {
    final Class attributeType = DomUtil.getGenericValueParameter(childrenDescription.getType());
    if (attributeType != String.class) return;

    final PsiElement declaration = childrenDescription.getDeclaration(extension.getManager().getProject());
    if (declaration instanceof PsiModifierListOwner) {
      final Nls.Capitalization capitalization = NlsInfo.getCapitalization((PsiModifierListOwner)declaration);
      if (capitalization == Nls.Capitalization.NotSpecified) return;

      checkCapitalizationWithKey(holder, genericDomValue, capitalization);
    }
  }

  private static void checkCapitalizationWithKey(DomElementAnnotationHolder holder,
                                                 GenericDomValue genericDomValue,
                                                 Nls.Capitalization capitalization) {
    if (!DomUtil.hasXml(genericDomValue)) return;

    final XmlElement xmlElement = DomUtil.getValueElement(genericDomValue);
    if (xmlElement == null) return;

    for (PsiReference reference : xmlElement.getReferences()) {
      if (reference instanceof PropertyReference) {
        ResolveResult[] resolveResults = ((PropertyReference)reference).multiResolve(false);
        if (resolveResults.length == 1 && resolveResults[0].isValidResult()) {
          PsiElement element = resolveResults[0].getElement();
          if (element instanceof Property) {
            final Property property = (Property)element;
            String value = property.getValue();
            highlightCapitalization(holder, genericDomValue, value, capitalization, property);
            return;
          }
        }
        return;
      }
    }

    checkCapitalization(holder, genericDomValue, capitalization);
  }

  private static boolean checkCapitalization(DomElementAnnotationHolder holder,
                                             GenericDomValue genericDomValue,
                                             Nls.Capitalization capitalization) {
    if (!DomUtil.hasXml(genericDomValue)) return false;

    final String stringValue = genericDomValue.getStringValue();
    highlightCapitalization(holder, genericDomValue, stringValue, capitalization, null);
    return true;
  }

  private static void highlightCapitalization(DomElementAnnotationHolder holder,
                                              DomElement domElement,
                                              String value,
                                              Nls.Capitalization capitalization,
                                              @Nullable Property property) {
    if (StringUtil.isEmptyOrSpaces(value)) return;

    @NlsSafe final String escapedValue = XmlUtil.unescape(value).replace("_", "");
    if (NlsCapitalizationUtil.isCapitalizationSatisfied(escapedValue, capitalization)) {
      return;
    }

    final LocalQuickFix quickFix = new LocalQuickFix() {
      @Override
      public PsiElement getElementToMakeWritable(@NotNull PsiFile currentFile) {
        return property != null ? property : currentFile;
      }

      @Override
      public @IntentionName @NotNull String getName() {
        return DevKitBundle.message("inspections.plugin.xml.capitalization.fix.properly.capitalize", escapedValue);
      }

      @Override
      public @IntentionFamilyName @NotNull String getFamilyName() {
        return DevKitBundle.message("inspections.plugin.xml.capitalization.fix.properly.capitalize.family.name");
      }

      @Override
      public void applyFix(@NotNull Project project, @NotNull ProblemDescriptor descriptor) {
        if (property != null) {
          property.setValue(NlsCapitalizationUtil.fixValue(value, capitalization));
        }
        else {
          assert domElement instanceof GenericDomValue : domElement;
          ((GenericDomValue)domElement).setStringValue(NlsCapitalizationUtil.fixValue(value, capitalization));
        }
      }
    };

    holder.createProblem(domElement,
                         DevKitBundle.message("inspections.plugin.xml.capitalization.error",
                                              escapedValue,
                                              StringUtil.toLowerCase(capitalization.toString())),
                         quickFix);
  }
}

redpajama_set_name: RedPajamaGithub


When a U18 player ages out of minor ball they are often lost from the sport because they are not sure where to play next unless they are part of a team that transitions to senior ball.
Below I have compiled a list of contacts and websites for local senior fastball leagues (ages 19+) with the hope that having this information posted on your websites minor players will better be able to transition into a league once they have aged out of minor ball.
I just finished my last year of U18 and I am looking for a place to play next, where do I go?
Description: Competitive recreational mixed league.
Description: Less competitive/Recreational women's league.


Airline Pilot? Check. Advisor? Check.
Airline pilot Glenn Nevola has spent so many flights talking with his co-pilots about their 401(k) plans that he started a financial advisory business to help them. So reports MarketWatch.
Pilots, it turns out, have some money. The senior-most earn $350,000 per year. And the largest U.S. airlines have incredible 401(k) plans. Nevola works for one of the big three airlines and says his company has a 16% match. The pilots Nevola works with have between $1.5 million and $3.5 million in investible assets when they retire.
"We have a fantastic 401(k), but most pilots don't want anything to do with finances. Everyone has busy lives and for many of them, retirement is years off," Nevola, 54, tells MarketWatch. He became an RIA and started Flight Line Financial in 2013 to focus on advising pilots.
Nevola charges younger pilots $500 a year for all types of financial advice. He refers those closer to retirement age to one of the large investment firms, which charges .85% and gives Nevola 20% of that.
Why are Hedge Funds Proliferating?


text:
Cubism and the Trompe l'Oeil Tradition
Emily Braun and Elizabeth Cowling; With contributions by Claire Le Thomas and Rachel Mustalish
View Inside Format: Hardcover
YUPComing Soon
Also Pre-order at
Delightfully original, this book establishes Cubism's intrinsic connection to the traditional art of pictorial illusion
The age-old artistic tradition of illusionistic realism known as trompe l'oeil ("deceive the eye") beguiles us with visual tricks and confounds our perception of reality and fiction. Presenting a radically new take on Cubism, this book shows how Pablo Picasso, Georges Braque, and Juan Gris parodied classic trompe l'oeil motifs and devices while inventing playful, original ways of challenging the viewer's perception. Insightful, handsomely illustrated essays explore connections between the Cubists and the trompe l'oeil artists of earlier centuries with whom they engaged in creative one-upmanship. Essays discuss the previously unstudied trompe l'oeil iconography within Cubist still lifes; the history of the trompe l'oeil genre and its changing status over the centuries; the materials and processes used in Gris's collages; Braque's grounding in trompe l'oeil interior decoration techniques; and more. Over one hundred illustrated works juxtapose Cubist paintings, drawings, and collages with related compositions by the old masters. This handsome volume, which reveals the surprising origins of some of Cubism's most recognized motifs, is essential reading for anyone interested in the development of modern art.
Emily Braun is distinguished professor of art history at Hunter College and the Graduate Center, City University of New York, and curator at the Leonard A. Lauder Collection, New York. Elizabeth Cowling is professor emeritus and honorary fellow in the Department of the History of Art at the University of Edinburgh. Claire Le Thomas is associate researcher at the Laboratoire d'Anthropologie et d'Histoire de l'Institution de la Culture (LAHIC), Paris. Rachel Mustalish is conservator in the Department of Paper Conservation at The Metropolitan Museum of Art.
The Metropolitan Museum of Art, New York
(October 17, 2022–January 22, 2023)
Publishing Partner: Published by The Metropolitan Museum of Art/Distributed by Yale University Press
256 pages, 9 1/2 x 10 1/2
200 color illus.
Also of Interest More from this Author
Poisoned Abstraction
Kurt Schwitters between Revolution and Exile
Graham Bader
Edited by Cornelia Homburg and Christopher Riopelle; With c
Melissa Walt, Ankeney Weitz, and Michelle Yun
Vigeland + Munch
Behind the Myths
Edited by Trine Otte Bak Nielsen
Bob Thompson
Edited by Diana Tuite; With contributions by Kraig Blue, Ad
Farewell to an Idea
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Challenging the Past
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Edited by Emily Braun and Rebecca Rabinow
The Cubism Seminars
Edited by Harry Cooper
M. Pablo's Holidays
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Edited by Jean-Louis Andral, Marilyn McCully, and Michael R
British Prints, 1913-1939
Jennifer Farrell; With contributions by Gillian Forrester a
Art and Architecture > Modern
Art and Architecture > Metropolitan Museum of Art


text:
Paul Allen, Uniform Maverick
Filed Under Portobello
"You can't beat Portobello. It's the most famous market, isn't it?"
Change is the lifeblood of markets, like it or not. Whether you've been going to London's market for two years, or 20, each of us will have our own memories of the perfect stall that disappeared one day, gone without trace. That unpredictability is, of course, part of the attraction. But how wonderful to have one stall that's been there for us, year in, year out: and this is Portobello on Parade, run by Paul Allen, and his friend John, for a number of years that, for reasons of state security, must apparently remain top secret.
How did you come to sell military gear, and when did you start?
Well, we've been here for a few years now and it's military stuff all straight from the MOD. We just happened to be in the right place in the right time, as you can discover from this little lot here.
But how long have you been here? Now, I seem to think you were here in my first visits to Portobello, 20 years ago?
We've been going a few years now. We've mixed it up a bit, haha.
I'm sure you've been here that long, though, maybe it was 25 years?
We have, yes…
Are you being purposely vague?
Well, we'd be giving our age away now, wouldn't we? But we're very well-established, as you can see!
What was the attraction of military gear and uniforms for you?
Just the quality. How nice, how well-made it all us, and how stylish. And it's always in fashion, everyone loves it. All the standup collars are in fashion again now, and the girls love the hats.
You have Soviet military equipment, too – how does the quality compare?
We've got a lot. We've got a Russian comes over every 3 or 4 weeks, and he brings us hats, badges, coats, all from their military and navy. The quality is not as good, not at all. You can see why they gave up in the end. The badges are not all that good, and the peaks on the caps – on our ones you can lift them up by the peak all the time, with the Russians, they're flimsier and they start to break.
It's interesting that, even though we've lost so many good quality boot makers in Northampton, that the quality of military footwear is still great.
Yes. And that's because, even though the factories have shut down they've still got a huge lot of storage – they're bringing in things that are brand new, but it's really from the '70s or the '60s.
Oh, so once those supplies are gone, the new boots will fall apart, like my old Clarke's?
Now, you're lucky to get leather-soled shoes. Only the officers' shoes are leather soled now. The soldiers always had them – but now they've got rubber. And, honestly, the new stuff, people don't want it, they want the proper ones. So it's changing, they're making the ranks wear rubber soles and they'll have to work with that. But the officers, they'll be all right!
You have a wonderful variety of items – not just uniforms, there are old medals, memorabilia, postcards, quirky little items. Where do they all come from?
Yes, we cater for everything, we get lots of stuff come up, like all those walking sticks over there, they were from an officer's mess and they were all put in to a big brass shell casing. It's surprising what we get. It's not so much auctions – when I get to the MOD I can sort through the stuff. We like to pick out the good bits. Like, look at the flight trousers on the mannequin here. Now that lacing on the front was covered, and I took the fronts off so you could see the lacing. Now they're wearing them up the clubs, the girls are! And we hire things out as well. People do lot of photo shoots and all that, so we help 'em out, and video shoots.
All this gilt, all this braid, it embodies so much history, you still get the feel of the Victorian era, the time of Empire…
True. The tourists absolutely love it. It's a bit of English history and it states it everywhere you look – on the buttons, on the jacket, so they do like it.
You have an absolutely beautiful uniform up there, is that a Beefeater's?
It is indeed, it came from a character who was a Beefeater. And in his cottage when it was cleared, there it was. And it's come our way. It's astonishing, a fella from Christie's came by, he's putting on a show for the Olympics, and he asked if I could put that in the display for him. And at the end of the display it will be auctioned off.
How much has Portobello changed in the time you've been here?
A lot. We used to have all the antiques coming in, the lorries, shipping. Now it's all stopped, and there's a lot of people complaining. But we just happen to be in the right place, a nice position, well-established and fingers crossed for the rest of them. But it is picking up. You can't beat Portobello road. It's the most famous market, isn't it?
And you, as one of the oldest stalls, still get the younger kids in.
We've got 'em coming through here all the time. As you can see, it's a complete mixture, all the way through youngish kids to the old boys getting their bits of old paperwork – the old boys love that, and the badges and the medals. Then we have the braided jackets, the guard ones – they're very popular with the singers and the stars. Like Pete Doherty, when he was going out with Kate Moss, they both bought one, and they've had a number of things off of me. And Paul Weller was standing here chatting the other day about our American cape. We get a lot of people here, it's amazing. But we often don't know who we're talking to – until other stallholders say, Do you know who that was? It's good.
Portobello On Parade is at the bottom of Portobello, near the Westway, Fridays, Saturdays and Sundays. They also hire items out for photo shoots. Contact:brigadier__@hotmail.co.uk


text:
About the Rose
Wednesday, Feb 12, 2020
Oscars '20
A funny thing happened on the way to the Oscars, the Academy decided to surprise almost everyone. Manohla Dargis, writing in the The New York Times captured the memorable moment quite well. "Well, that was fun, and delightfully unexpected. I spent much of last night, steeling myself to be disappointed...what I didn't expect is that a brilliantly directed South Korean story of haves and have-nots would conquer the academy. PARASITE of course is holding over for another week, moving from the Rosebud to the Rose Friday, with two shows daily.
We have two special events this evening (2/12), AFTER PARKLAND plays in the Rose at 7:15, and a sneak preview of PORTRAIT OF A LADY ON FIRE in the Starlight at 7:30. PORTRAIT is sold out, but will be returning later in the month for a regular engagement.
Tickets became available Monday for the FREE member screening of WESTERN STARS, the musical documentary starring and co-directed by Bruce Springsteen. Over half the tickets have already been claimed at the box office, so don't wait too long to get yours. You must present a current Rose Theatre membership card. One ticket per member.
Next Wednesday (2/19) we're presenting a favorite documentary of mine for Starlight Classics Night - WHEN WE WERE KINGS - which centers around the "Rumble in the Jungle," the 1974 heavyweight championship fight between Muhammad Ali and George Foreman in Zaire. But the movie is about so much more than that; the charm, grace, and defiance of Ali, the basking in his role as black America's proud ambassador to postcolonial Africa. Two decades in the making, WHEN WE WERE KINGS features interviews with Normal Mailer and Bill Plimpton, and includes killer music and performances by B.B. King, Bill Withers, Miriam Makeba, James Brown, and the Spinners. The film won the Academy Award for Best Documentary in 1996.
--Rocky
Past Rocky's Reviews
Spencer & The Alpinist, 11/11/21
I'm Your Man, 11/4/21
Dune & Fire Shut Up In My Bones, 10/21/21
Starlight Room & Wes Anderson, 10/13/21
007 & Boris Godunov, 10/6/21
Language Lessons, Little Girl, 007, 9/30/21
Balanchine & Tammy Faye, 9/23/21
Leonardo da Vinci, 9/17/21
Pig & Nine Days, 9/9/21
Ailey & Final Set On-Screen Friday, 9/1/21
Jennifer Hudson Stars As Aretha Franklin, 8/25/21
Dev Patel Stars in The Green Knight, 8/19/21
Anthony Bourdain & Neil Young, 8/4/21
The Rose Re-opens, 7/15/21
Beatles, Dylan, Varda, Truffaut, 7/7/21
Lourdes & Sun Children, 6/23/21
Truman & Tennessee, 6/16/21
Louise Bourgeois, 6/9/21
The Bowmakers & Mom, 6/3/21
4 Artists for Spring!, 5/26/21
The Rose & Starlight Room Prepare to Re-open, 5/19/21
Us Kids & Ruth Carter, 5/12/21
A Well Spent Life, 5/5/21
Nomadland and Oscar, 4/30/21
Earth Day '21, 4/20/21
Chasing Ghosts, 4/14/21
2020 Oscar Shorts, 3/31/21
Ella Fitzgerald, 3/24/21
Perfumes, 3/19/21
Martha Cooper, 3/11/21
Adam, Stray, Stickley & More, 3/3/21
Rose Film Library Debut, 2/24/21
Bagnold Summer & More, 2/18/21
Cicely & Christopher, 2/11/21
Escher & Love, 2/5/21
Walter Bernstein, 1/29/21
Preparations To Be Together…, 1/26/21
Loving Story & MLK, 1/15/21
Jump, 1/7/21
Frisbee & Resolutions, 12/30/20
Dolly, 12/23/20
To The Ends of the Earth, 12/17/20
Wong Kar-wai, 12/9/20
Zappa, 11/26/20
Gender & Race, 11/18/20
Audrey Flack, 11/13/20
Women of Wyler, 11/4/20
Donut King | Madre, 10/28/20
Bogart, Bergman, Byrne, 10/21/20
Phoca vitulina richardii, 10/14/20
Aggie, 10/7/20
Buster, 10/1/20
Oliver, Ruth & Peter Pan, 9/23/20
Dr. Robert Pyle, 9/16/20
Thank You, 9/10/20
Asking For Help, 9/3/20
Chatwin / Cardin, 8/26/20
Coup 53, 8/19/20
Jazz / Nudists, 8/12/20
Creem, 8/5/20
Olivia, 7/29/20
Am I A Man?, 7/22/20
Ella, Flannery & Turquoise, 7/15/20
Unrest / Protest, 7/1/20
Number Our Days, 6/26/20
Reopening, 6/17/20
Time For Change, 6/10/20
Ursula - Into Her Own, 6/3/20
Analog Love, 5/27/20
Lynn, 5/19/20
Alice & Hal, 5/13/20
Old Dog, New Tricks, 5/8/20
Beyond the Visible, 4/23/20
Quiet, 4/15/20
Streaming, 4/14/20
Miriam & George, 4/9/20
Love, 3/6/20
Note Perfect, 2/27/20
63 Up / Beanpole, 2/20/20
Varda By Agnés, 1/29/20
Port Townsend, 1/15/20
1917, 1/8/20
Little Women, 12/17/19
Popes & Queen, 12/14/19
Parasite, 12/4/19
WE WON!, 11/19/19
Ferarri, 11/14/19
Pain and Glory, 11/5/19
Fleabag, 10/30/19
Nature, 10/28/19
Ága / Ronstadt, 10/18/19
Walking on Water, 10/10/19
Sweet Requiem, 10/2/19
PTFF 20, 9/19/19
Miles & Give Me Liberty, 9/11/19
Lynn Shelton, 8/28/19
Marianne & Leonard, 8/21/19
Barbara Rubin, 8/14/19


text:
Kaarta fou un estat bambara que va existir a la meitat occidental del modern Mali. La superfície de la regió és de 54.000 km² i limita al nord amb la regió de Hodh (Mauritània), a l'est el Bakhounou; al sud el Bélédougou i el Fouladougou; i a l'est amb el riu Senegal des de la branca occidental del Koulou a la confluència amb el Baoulé. La població està formada principalment per bambares i soninkes, però hi ha minories de khassonkés, peuls i maures.

Història

Regne bambara de Sounsana
Kaarta va pertànyer a l'estat de Wagadu (conegut com a Ghana) i després a l'imperi de Mali; quan aquest imperi va esclatar vers el 1400 va quedar repartit entre diversos regnes fins al començament del  quan el cap dels bambara Nyangolo (o Nya Ngolo) es va instal·lar a Sounsana prop de Mourdia i va establir un regne bambara a la riba esquerra del Níger.

El seu fill Sunsa, es va casar amb una keita i va regnar vers la meitat del segle deixant a la seva mort un fill de nom Massa del que deriven els bambara massassis. Fou un gran protector del cultius i va tenir diversos fills i filles de gran bellesa que van enllaçar amb caps locals i prínceps i amb aquestes aliances van engrandir els dominis bambares.

Benefali o Sekolo (rei 1710-1745) va engrandir especialment el territori del regne.

Regne bambara de Segu o Ségou
El seu germà Foulekoro o Foro Kolo fou derrotat (vers 1754) per Biton Kouloubali (Bitòn Coulibaly dels francesos), un rei que governava Segu o Ségou, capital d'un altre estat bambara, i va unificar els dos regnes però una part dels bambares establerts a l'est van fundar un nou regne amb capital a Nioro.

Regne Bambara de Nioro, després Guémou
Aquest regne bambara de Nioro o de Kaarta va tenir diversos sobirans: Sey Bamana, Deniba Bo (que foren poc més que caps tribals), i Sira Bo (1761-1788), que va establir la capital a Guémou i va estendre el seu domini.

Desse Kouloubali (1788-1799) que va aprofitar la lluita successòria al regne bambara de Segu a la mort del rei Ngolo Diara, i va donar suport a un fill, Namiankoro, esperant dominar el regne, però aquest fou derrotat per un altre pretendent, Da Manson (Monson Diarra), que llavors va envair Kaarta i va conquerir i destruir Guémou el 1796 i la capital va passar a Yélimane. El 1795 el país fou visitat pels anglesos Houghton i Mungo Park.

Regne bambara de Yélimane, després Nioro
Mousa Kourabo, germà de Desse, el va succeir (1799-1808) i va lluitar contra Abd al-Kadir, almamy de Futa Toro; va conquerir el regne de Khasso el 1803. Ntin Koro (1808-1811), Sakhaba (1811-1815) i Bodian Moriba (1815-1832) foren els següents reis i durant el govern del segon, Kaarta fou explorat per Duranton el [1828]; Moriba va lluitar contra els khassonkés, assolant Galam, Bambouk i Saloum, i contra els diawara.

Van seguir Garan (1832-1843) i Mamady Kandian (1843-1854); durant el govern del segon l'explorador Rafenel va recórrer el país (1846); Kandian va abandonar Yélimane i es va establir a Kadié, i després a Nioro el 1847; va aconseguir rebutjar als diawara cap al desert però va ser atacat pels bambares de Segu (sota Massa Demba que va regnar del 1851 al 1854) i finalment fou derrotat el 1854 pels toucouleurs d'al-Hadjdj Umar que van ocupar Nioro i tot el país de Kaarta. Mamady Kandian i la seva família, capturats a Nioro, foren executats i es va instal·lar un virrei al país.

El 1863 van visitar Kaarta els exploradors francesos Mage i Quintin; el 1874 era virrei un germà d'Ahmadu Lobbo, de nom Moutaga. El 1878 el governador francès del Senegal, Louis Alexandre Esprit Gaston Brière de l'Isle (1827-1896, governador 1876-1880) va enviar un contingent contra Kaarta, el vassall de l'Hadjdj Umar al nord del riu; el ministre de colònies de París no volia autoritzar la missió, però Brière de l'Isle va argumentar que Kaarta representava un perill pel regne de Futa Toro, que estava sota protectorat francès, i aquesta amenaça podia portar als britànics a agafar influència a la zona; finalment el ministre va autoritzar l'expedició i el 7 de juliol de 1878 les forces franceses van assetjar al virrei almany Niamody (Moutaga) que va fer saltar la fortalesa de Sabouciré, morint en l'explosió. Part de Kaarta fou incorporada al protectorat francès de Khasso-Wolof. La conquesta de la resta de Kaarta es va produir en els següents anys; Nioro fou ocupada el 1890 per coronel Louis Archinard. El país amb el que fins llavors era el territori de l'Alt Senegal, va formar (18 d'agost de 1890) una nova subentidad amb el nom de Territori del Sudan, dependent del Senegal i el 27 d'agost de 1892 es va formar la colònia del Sudan Francès dins del qual Kaarta va quedar dividit en els cercles de Nioro, Kita i Kayes.

Regne bambara massassi de Bangassi
Per la seva els bambares massassis van intentar resistir al sud de Kaarta, a Bangassi (Fouladougou) dirigits per Diringa Mori, que va morir el 1870 i el va succeir Bousseï sota el qual els massassis es van dividir en dues faccions, una que es va establir a Guémou-Koura (Kaarta-Biné) i una altra a Diani (Gadiaga) i no van retornar a Kaarta fins al 1891 sota autoritat dels francesos, que acabaven de conquerir Nioro i la resta del país, però sense cap autoritat efectiva pels reis.

Domini francès
El 16 de juny de 1895 la colònia del Sudan Francès va integrar l'Àfrica Occidental Francesa com a subdivisió i el 17 d'octubre de 1899 la subdivisió es va transformar en el territori de l'Alt Senegal i Níger; el 10 d'octubre de 1902 va tornar a formar colònia separada amb el nom de Senegàmbia i Níger (dependent de Senegal) que fou reorganitzada el 18 d'octubre de 1904, produint-se aleshores l'annexió oficial de Kaarta.

El 4 de desembre de 1920 es va tornar al nom de Sudan Francès que va conservar fins a 1959 quan va formar la Federació de Mali amb Senegal; el 1960 la federació va esdevenir independent de França i al cap de dos mesos Senegal es va retirar; l'altra entitat de la federació, va agafar llavors el nom de República de Mali.

Llista de reis
 Nya Ngolo (Niangolo) vers 1610-1640
 Sounsana (Sunsa) vers 1640-1670
 Massa vers 1670-1690
 Sekolo "Bemfa" 1690-1710
 Benefali (Sebe o Seba Mana) 1710-1745
 Foulekoro o Foro Kolo 1745-1754
 Sey Bamana 1754-?
 Deniba Bo ?-1761
 Sira Bo 1761-1788
 Desse-Koro (Dessé Kouloubali) 1788-1799
 Musa Kura Bo "Fulafo" (Moussa Kourabo) 1799-1808
 N'tin Koro 1808-1811
 Sara-Ba (Sakhaba) 1811-1815
 Bodyan Mori Ba (Bodian Moriba) 1815-1832
 Nyatalen Gran (Garan) 1832-1843
 Mamarikan-Dyan (Mamadi Kandian) 1843-1854
 A l'imperi Toucouleur 1854-1878
 Virrei Niamody (Moutaga) ?-1878

Reis bambara massassis de Bangassi (a Nioro des de 1891)
 Diringa Mori 1854-1870
 Bussei 1870-?
 Dama
 Allahi
 Moriba
 Gossi ?-1904

Referències
 A. S. Kanya-Forstner, The Conquest of the Western Sudan. Cambridge University Press, (1969), pp. 57-59
 Ch. Monteil, Les bambara de Ségou et du Kaarta, París 1924.

Estats històrics d'Àfrica
Història de Mali


text:
UA accidentally sent out 7,500 negative COVID-19 test results to individuals
Patient hospitalized for COVID-19 plays violin to thank caregivers while intubated
by: Mercy Owusu
Courtesy: Intermountain Healthcare
SALT LAKE CITY, Utah (ABC4 News) – One patient hospitalized due to COVID-19 decided to give back to his caregivers at McKay-Dee Hospital.
'Social Distancing' parade honors caregivers
Grover Wilhelmsen reportedly asked if he could play his violin for them while in the ICU to help lift their spirits. He couldn't speak to them while intubated, but he could show them his appreciation through music, according to health officials.
Ciara Sase, a Registered Nurse at the hospital was taking care of Grover when she learned about his idea of playing.
"He was intubated and unable to talk, but I knew from the other nurses that he's a retired orchestra teacher. He's been playing and teaching his entire life."
Ciara says Grover was communicating with her on a piece of paper and he began telling her about his history with music and how much joy it brings him. She says, "Toward the middle of my shift he wrote, 'You know, I really want to play here at the hospital. What do you think about my wife bringing in my violin and viola?', according to hospital officials.
"I said to him, 'We'd love to hear you play, it would bring so much brightness and positivity into our environment."
Ciara and her coworkers worked out details to safely get an instrument to Grover and cleared it with hospital officials. Hospital officials also monitored his health and vitals closely as he played for them.
Intermountain caregivers help Utah with COVID-19 contact tracing
Grover's wife, Diana, brought both his violin and viola into the hospital, along with some music books.
Grover reportedly played for a few hours for two days in a row.
Since ICU rooms have glass doors that are kept shut Ciara, turned on her Vocera (a communication device that helped everyone outside the glass hear) so her colleagues could hear Grover play through the glass.
About a dozen caregivers reportedly gathered to watch and listen in the ICU. Grover played songs including the Tennessee Waltz and lots of church hymns,
"It brought tears to my eyes. For all the staff to see a patient doing this while intubated was unbelievable," Ciara says. "Even though he was so sick, he was still able to push through. You could see how much it meant to him. Playing kind of helped to soothe his nerves and brought him back to the moment."
Matt Harper, RN, says, "It was honestly shocking to be there when he picked up the violin. It felt like I was in a dream. I'm used to patients being miserable or sedated while being intubated, but Grover made an unfortunate situation into something positive. This was by far one of my favorite memories in the ICU that I've had. It was a small light in the darkness of COVID."
The human touch, two unsung heroes of the front lines of the pandemic
After spending more than a month battling COVID-19 at McKay-Dee, Grover was recently discharged from the ICU to a long-term acute care facility where he's expected to recover, according to hospital officials.
His wife, Diana, told hospital officials he's currently too weak to play, but when he gets his strength back, he'll pick up his violin and return to his passion for music.
The story was shared on Intermountain Healthcare's website. Learn more about the story at Intermountain Healthcare.
by Phil Pinarski / Jan 19, 2021
TUSCALOOSA, Ala. (WIAT) -- The University of Alabama says 7,500 individuals mistakenly received an automated message saying they tested negative for COVID-19.
UA says the message was sent out due to a technical problem. They say it was quickly identified and those who received the email "in error" were notified directly via email and were also sent an apology.
MUSKOGEE, Okla. (AP) — A federal judge in Oklahoma has ordered the new owners of an Oklahoma zoo featured in Netflix's "Tiger King" documentary to turn over all the lion and tiger cubs in their possession, along with the animals' mothers, to the federal government.
U.S. District Judge John F. Heil III issued the order last week in the case against Jeffrey and Lauren Lowe and the Greater Wynnewood Exotic Animal Park based on claimed violations of the Endangered Species Act and the Animal Welfare Act.
Georgia lawmakers say this session will focus on getting the state vaccinated
Russell County woman facing murder charges on botched burglary gets bond
Americus man charged in crimes related to violence at the Capitol, US Attorney says


text:
São Jorge d'Oeste es un municipio brasileño del estado de Paraná. Localizado en la Mesorregión del Sudoeste Paranaense forma parte de la Región de Salto Caxias, de la cual forman parte otros municipios también afectados por el lago de la Central Hidroeléctrica de Salto Caxias. Fue fundada el 23 de noviembre de 1963. Según el censo de 2007, la ciudad tiene 10.320 habitantes.

Referencias

Enlaces externos

Localidades de Paraná


text:
#BCAASavestheDay Stories (the "Contest")
ELIGIBILITY: The Contest is open to individuals who are residents of, and are of the age of majority (19 years old in British Columbia) or older in, the Province of British Columbia, excluding: (i) employees, officers and directors of: the Contest sponsor, British Columbia Automobile Association and its affiliates (together, "BCAA"), and any advertising and promotion agencies associated with the Contest (collectively, with their employees, officers, directors and BCAA, the "Released Parties"); and (ii) any family members of such employees, officers and directors with whom they reside.
HOW TO ENTER: By entering the Contest, all entrants agree to be bound by and comply with these Contest Rules. All decisions of BCAA with respect to this Contest are final and binding without any right of appeal. All entries and all Release & Waivers provided to BCAA become the property of BCAA.
Entry: Entrants may enter submissions between 9:00am PST on February 1st, 2021 and 11:59pm PST on December 31st, 2021 (the "Promotion Period"). There are two (2) ways to enter the Contest:
1)	Post a story on Instagram or Facebook and tag #BCAASavestheDay.
2)	Email bcaasavestheday@bcaa.com with your submission.
Alternative Entry: An eligible participant may also enter the Contest by sending an index card with their name, email address and mailing address printed on one side of the card to BCAA, 4567 Canada Way, Burnaby, BC V5G 4T1, Attn: #BCAASavestheDay submission provided it is received by BCAA before the end of the Promotion Period.
Entry Limit: There is no limit to number of entries received per individual. Entries generated by automated means or which, in the opinion of BCAA, are intended to subvert the entry process, will be void.
PRIZES: The following prizes (twelve total to be awarded on a monthly basis for the duration of a year) are available to be won in the Contest: the opportunity to have your personal #BCAASavestheDay submission shared via BCAA Magazine, BCAA e-Newsletter, BCAA's Facebook and/or Instagram page and a BCAA Rewards Partner gift card valued at $50. The winners will be responsible for all applicable taxes associated with the acceptance and use of any awarded prize. No substitutions or cash redemptions of any prize are permitted, except by BCAA which may at its sole to substitute the prizes for a prize of comparable or greater value. BCAA shall not be required to award more prizes than the number of available prizes as set out in these Contest Rules.
SELECTION & NOTIFICATION OF WINNER(S): Chances of winning depend on the total number of eligible entries received. Winning a prize is contingent upon entrant fulfilling all the requirements of the Contest Rules. A draw to determine the potential winners of the Contest will be held monthly on the first day of the month for entries received the month prior. All eligible entries received by BCAA during the Promotion Period will participate in that draw. The draw will be conducted through a random draw of all eligible entries. Odds of winning will depend on the total number of valid entries received during the Promotion Period. An entrant whose entry is drawn must correctly answer a skill-testing question in order to be eligible to be awarded a prize. The potential winner will be notified by either e-mail or phone at the telephone number and/or by email provided on the entry. If, for any reason, after three (3) attempts it is not possible within a forty-eight (48) hour period to contact a selected entrant(s), BCAA reserves the right to disqualify that potential entrant(s) and randomly select another entrant(s) for the corresponding prize. If for any reason, any prize is not awarded within three (3) months of the Draw Date, at its discretion, BCAA may decide not to award the prize(s). Except for the selected entrant(s), no other entrants will be notified about the results of the Contest.
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GENERAL: The Contest is subject to all federal, provincial and municipal laws and regulations and is void where prohibited by law. Any and all disputes arising out of or connected with this Contest shall be resolved individually and exclusively by the Courts of the Province of British Columbia, and the Contest and these Contest Rules shall be governed by the laws of the Province of British Columbia. At its sole discretion, BCAA reserves the right to modify these Contest Rules and/or cancel, terminate, modify or suspend the Contest without notice.


Bolt your Kirkey seat to your Exocet with these seat mounts for optimal driver safety and comfort.
Constructed using 3/16″ high quality aluminum with a variety of bolt patterns to adjust the height and layback of the seat. Bolts to the side of the seat and then to roll cage or a structural member on the floor. These side mounts fit the 09, 16, 36, 38, 39, 41, 41V, 47, 55, 65, 70, and 71 Series seats from Kirkey. Never mount to sheet metal. Some fabrication required.


text:
The Quantity Theory of Insanity
Will Self's astounding collection of stories, sure to appeal to fans of his Man Booker Prize shortlisted Umbrella.
Publication Date May 21, 2013
Will Self is the author of many novels and books of non-fiction, including Great Apes, The Book of Dave, How the Dead Live, which was shortlisted for the Whitbread Novel of the Year 2002, The Butt, winner of the Bollinger Everyman Wodehouse Prize for Comic Fiction 2008, and Umbrella, which was shortlisted for the Booker Prize 2012. He lives in south London.
Read More About Will Self
Will Self's Website
What if there is only a limited amount of sanity in the world and the real reason people go mad is because somebody has to? What if a mysterious tribe in the Amazon rainforest turns out to be the most boring people on earth? What if the afterlife is nothing more than a London suburb, where the dead get new flats, new jobs, and their own telephone directory? In The Quantity Theory of Insanity, Will Self tips over the banal surfaces of everyday existence to uncover the hilarious and the bizarre. Psychiatry, anthropology, theology—and literature—will never be the same.
Tags Short Stories (single author)
"If a manic J. G. Ballard and a depressed David Lodge got together, they might produce something like The Quantity Theory of Insanity. But Will Self's world is all his own; it is both exotic and institutionalized, full of dread and dowdiness and entirely unexpected comedy." —Martin Amis
"The outright excellence of this book cannot be denied. The Quantity Theory of Insanity is of such caliber that it could strike a new literary rivalry between the U.K. and the United States." —Los Angeles Reader
The Butt
How the Dead Live
Cock and Bull


text:
Norfolk man wins an "amazing" $150,000
March 14, 2017 March 20, 2017 HRM Staff Amazing 8's, Norfolk, Virginia Lottery
Photo by: Virginia Lottery
An amazing prize!
Norfolk man wins $150,000 in "Amazing 8s" Scratcher game.
Donald McNair wasn't sure if the ticket in his hand was actually a winner. The Norfolk man thought he might have won the $150,000 top prize in the Virginia Lottery's Amazing
8s game."You know you didn't win," his wife told him when he told her.
It turns out the ticket really was a top-prize winner. He bought it at the 7-Eleven at 3112 Azalea Garden Road in Norfolk.
Mr. McNair was the fourth player to claim the $150,000 prize in Amazing 8s (game #1705). Just two days after he claimed, the fifth and final top prize in that game was claimed, which means the game is closed. It's the Virginia Lottery's policy to close games once the last top prize is claimed.
The odds of winning that top prize in Amazing 8s were 1 in 832,320. The chances of winning any prize in Amazing 8s were 1 in 4.32.
Mr. McNair, who is retired, said he has no immediate plans for his winnings, except to help his family and church.
When it comes to education, the Virginia Lottery is game. In fact, it's the reason we play. We generate more than $1.6 million per day for Virginia's K-12 public schools. Operating entirely on revenue from the sale of Lottery products, the Virginia Lottery generated more than a half-billion dollars for Virginia's public schools in Fiscal Year 2016. For more info, visit our website, like us on Facebook follow us on Twitter and Instagram and check us out on YouTube. Please play responsibly.
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text:
package zhou.app.gankdaily.util;

import java.text.SimpleDateFormat;
import java.util.Calendar;
import java.util.Date;

public class TimeKit {

    public static final SimpleDateFormat simpleDateFormat = new SimpleDateFormat("yyyy年MM月dd日");

    public static String format(Date data) {
        return simpleDateFormat.format(data);
    }

    public static int[] getTime() {
        Calendar calendar = Calendar.getInstance();
        return new int[]{calendar.get(Calendar.YEAR), calendar.get(Calendar.MONTH) + 1, calendar.get(Calendar.DAY_OF_MONTH)};
    }

    public static boolean future(int year, int month, int day) {
        Calendar now = Calendar.getInstance();
        Calendar calendar = Calendar.getInstance();
        calendar.set(Calendar.YEAR, year);
        calendar.set(Calendar.MONTH, month - 1);
        calendar.set(Calendar.DAY_OF_MONTH, day);
        return calendar.compareTo(now) >= 0;
    }
}


text:
Culture and Performance: The Challenge of Ethics, Politics and Feminist Theory
Bell, Vikki. 2007. Culture and Performance: The Challenge of Ethics, Politics and Feminist Theory. Berg. ISBN 9781845201050 [Book]
culture.jpg - Cover Image
Official URL: http://www.bloomsbury.com/uk/culture-and-performan...
Cultural theory has taken a 'performative turn', shifting its focus from the textual nature of the world to how the social world is narrated, its subjects are subjected and its relations are ritually enacted. The rise of performativity in cultural theory - spearheaded in many ways by feminist theory - has profound implications for the way we think about ethics and politics. Indeed, as it concerns all aspects of 'difference', it reshapes the ways we think about the continuities and interruptions of social life itself.Culture and Performance explores the development and direction of the notion of performativity. It interrogates the idea of subjectivity, the possibility of ethics and, beyond this, it explores new ways of thinking political imaginations and possibilities. It traces the implications of the concept, and assesses the critique that is emerging from a renewed interest in creativity.
http://research.gold.ac.uk/id/eprint/2041
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Each year ZsONA MACO, Latin America's most important contemporary art fair, brings collectors, specialists and galleries from every part of the world together in Mexico City.
Founded by Zélika García in 2002, ZsONA MACO has established itself as one of the most notable platforms for selling, displaying, and promoting international contemporary art in the region.
Annually, the fair accepts proposals from more than a hundred galleries, art magazines, and cultural institutions through five sections: General, New Proposals, ZsONA MACO Sur, Modern Art, and Design. These proposals are selected through a selection process led by an international committee, which is composed of renowned gallerists and specialized curators in each section.
The General Section displays a total of 73 galleries with artists of international relevance, selected by a committee formed by three gallerists who handle three of the most outstanding galleries in the international sphere.
The General Section's committee is held by Stefania Bortolami (Bortolami Gallery, New York), Ben Loveless (Galerie Nordenhake, Stockholm / Berlin) and Patricia Ortiz Monasterio (Galería OMR, Mexico City).


bookbinding | Queensland Bookbinders' Guild Inc.
Artists' books can be defined as works of art that utilise the form of the book. They are often published in small editions, though they are sometimes produced as one-of-a-kind objects. Artists' books have employed a wide range of forms, including scrolls, fold-outs, concertinas or loose items contained in a box.
I would like to hear from any members interested in meeting as part of this new group. There will be no member or meeting costs involved for members of QBG. Outside interested people will need to join or rejoin the QBG to participate in the group.
We meet every month to discuss our interest and have a show and tell session, followed by information sharing in the form of demonstration or mini workshop.There is time to work on your own projects most of the time.
We meet on the second Tuesday of the month at BVAC hub, Taragindi, The meeting starts at 1pm.
Learn the basic and essential skills of bookbinding by making a handmade casebound book at our 2 day weekend course.
No meeting in December – Christmas party on 12 Dec.
13 Feb: 7pm – Extended Show and Tell.
These are a wonderful opportunity for members to view demonstrations as well as access the QBG shop, equipment and senior member's expertise. (Gold coin donation appreciated).


Dominion Gets Approval to Dump Treated Coal Ash Wastewater in James River | News and Features | Style Weekly - Richmond, VA local news, arts, and events.
Environmentalists and sports enthusiasts upset at decision.
Dominion's Bremo Power Station sits 60 miles upstream of Richmond on the James River.
The State Water Control Board approved permits to allow Dominion Virginia Power to dump treated wastewater from coal ash pits into the James and Potomac Rivers today.
Environmental groups vowed a court fight. Phillip Musegaas, legal director of the Potomac Riverkeeper Network, said he would seek an injunction to block the Possum Point permit.
A Dominion spokesman said utility officials were happy with the decision.
Speakers were also critical of Dominion's plan to dump more than 255 million gallons of treated wastewater from coal ash ponds containing toxic chemicals like arsenic and selenium at the 85-year-old Bremo facility about 60 miles upstream of Richmond on the James River.
Dominion says it intends to build a wastewater treatment plant to process the wastewater before it goes into the James, although Department of Environmental Quality officials noted that the permits do not require the utility to do so.
The water board will allow Dominion to emit treated wastewater from the plant site, which will stretch in a toxic mixing plume that will run 16 feet wide and 2,000 feet long. Critics said it will affect fishing, kayaking and tubing. Richmond gets much of its drinking water from the James.
Speakers said that Dominion could have been forced to treat the wastewater to drinking quality. Doing so is affordable and the technology is readily available, they said.
"You are all domestic terrorists," said Lee Williams, a nurse who lives in Goochland County near the James River.
The dissenting vote in both permits came from board member Roberta Kellam, who complained that the board was not given enough time to considered the highly complex issues involving the permits.
"This is different," she said. "We never dealt with clean-up issues before. It's a different animal."
Thursday's vote sets the stage for similar dumping permits at two more coal waste dumps at the company's Chesterfield County and Chesapeake power plants, affecting the James River and its tributaries even more.
Dominion says it is moving swiftly in dealing with its coal ash issues because it wants to be done with them. But a number of river keepers and environmentalists, including the Southern Environmental Law Center and the state of Maryland, have big issues with the way the utility and Virginia officials are going about permitting.
Clarification: An earlier headline for this story referred to the dumping of coal ash waste, not wastewater.


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Now that Pope Francis has completed his historic visit to the United States, it's time to sit back and reflect.
As I watched television coverage of the Holy Father's motorcade proceeding along Fifth Avenue, I couldn't help wondering how this very humble man felt about the hoopla surrounding his visit to the United States. What did he think when he saw a 180 foot mural of his likeness towering above Fifth Avenue? How did he feel when someone in New York handed him a stuffed Pope Francis doll, and someone in Philadelphia thrust an infant wearing a papal mitre at him? How does a simple man react to such an overwhelming outpouring of admiration? It was, after all, a bit effusive and over-the-top.
Don't get me wrong. I like Pope Francis and greatly admire his spirituality and humility. Jorge Bergoglio is a "regular guy" who travels in a Fiat, pays his own hotel bills in person, rejects the papal apartments in the Apostolic Palace (because, as he says, he is a "Bishop," not a "King"), eats in the Vatican cafeteria with nuns and janitors, and wears orthopedic shoes rather than Prada slippers like those of his predecessor. Even non-Catholics concede there is something special and uniquely endearing about Pope Francis, appropriately deemed "the People's Pope." That being said, despite the throngs of people reaching for him, Pope Francis is not a superhero.
The visit of "the People's Pope," with its massive crowds, paparazzi, dignitaries, and intense media scrutiny reminded me somewhat of the first U.S. visit of "the People's Princess," the late Princess Diana, in 1985. The papal visit had a similar air of celebrity that was simultaneously understandable and disconcerting. Just as Diana was more than the myth that preceded her arrival, Pope Francis is more than a "magic priest" in a white zucchetto. Touching Pope Francis or receiving his blessing will not make you holier, solve your financial woes, or miraculously cure your illness. Call me a jaded Catholic, but stuffed pope dolls, pope bobble heads, and miniature mitres are nothing more than frivolous hoopla that misses the mark. Waving a papal flag won't enhance spirituality or deepen empathy; actively following the Pope's example, however, will.
Upon the Pope's departure in Philadelphia, a television commentator asked a Catholic priest if the Pope's message during this historic visit will have a lasting impact. Naturally, the priest responded positively. I beg to differ. Again, call me cynical, but for the most part, the Pope's message of honoring diversity and loving one another will be forgotten before the week is done. Comparatively few people, Catholic or otherwise, will reflect upon the Pope's message and respond. The Pope's time in Washington, New York, and Philly will likely not be thought of again until the "highlights of 2015" countdown on New Year's Eve. The Pope will rank right up there with Donald Trump's entertaining pursuit of the Republican nomination for President.
That's not to say the Pope wasted his time here. Quite the contrary. The measure of Pope Francis' success is not in television ratings or magazine covers; it rests in one changed heart effecting a gentler world, one soul moving forward in its relationship with God. All I'm saying here is this: don't look upon Pope Francis as some sort of magic cure-all for spiritual woes. The Lord helps those who help themselves. If you want to reap a miracle out of Pope Francis' visit, then be willing to be the miracle for someone else. Reject the heavenly hoopla, the silly Pope souvenirs that will clutter yard sales for years to come, the debate stirred by the Pope's words or actions. Spirituality isn't fantasy. It's not a parade down Fifth Avenue or a band drumming at an airport. It's quiet, humble, active, and powerful in its simplicity.


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