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Cultural Translation and the Problem of Language: Yiddish in Joseph Roth's Juden auf Wanderschaft / by Sarah Bailey
Posted on September 1, 2005 by Erik BornSeptember 1, 2005
Cultural Translation and the Problem of Language: Yiddish in Joseph Roth's Juden auf Wanderschaft
Sarah Bailey
In 2000, W.W. Norton and Company released a new English-language edition of Joseph Roth's 1927 compilation of essays entitled, Juden auf Wanderschaft. The edition's dustcover proclaims in large, bold typeface: "A masterpiece of Jewish identity emerges in English 70 years after it was first written." While it can't be denied that Roth's tale, which documents the mass movement of Eastern Jews westward across the European continent in the early twentieth century, has today captured both public and scholarly interest in German- and English-speaking lands, the quotation still begs the question: Why are we reading Roth again now? Even the most tentative of answers to this question should include the fact that Roth's concerns in Juden auf Wanderschaft, including the forcible displacement of a people and their subsequent dispersal throughout the world and Roth's suggestion of a tyranny inherent in Western culture, find remarkable resonance in our contemporary reality. Global migrations and Westernization today inform research, not just, as the quote above anticipates, on identity politics, but also on topics which seek to move beyond or reinvigorate discussions of identity—topics such as mobility, diaspora, and migration. Written by one who was both an assimilated Viennese and a Galician Jew born in the eastern-most reaches of the Hapsburg Empire, Roth's work offers an extraordinarily complex and informative perspective on issues that remain current today. And yet, Roth's Juden auf Wanderschaft is rarely analyzed in a manner which reflects this complexity in all its nuance. Most reviewers, in celebratory response to the work's topical themes, see it as a poignant declaration of love for the vanishing eastern Jewish culture with which Roth had grown up. Upon closer examination, however, an important part of eastern European Jewish culture does not fall within Roth's romanticization: the language of eastern European Jewry, the Yiddish language itself. In an age of scholarship increasingly interested in the intersection of multiculturalism and multilingualism, Roth's (mis)treatment of Yiddish makes Juden auf Wanderschaft a cautionary tale which speaks not only to the themes of contemporary criticism, but also to the very methodologies which seek to shape this criticism.
In 2000, W.W. Norton and Company released a new English-language edition of Joseph Roth's 1927 compilation of essays entitled, Juden auf Wanderschaft. The edition's dustcover proclaims in large, bold typeface: "A masterpiece of Jewish identity emerges in English 70 years after it was first written." While it can't be denied that Roth's tale documenting the mass movement of eastern Jews (Ostjuden)[1] westward across the European continent in the early twentieth century has captured both public and scholarly interest in German-[2] and English-speaking lands, the quotation still begs the question: Why are we reading Roth again now? Even the most tentative answer to this question should include the fact that Roth's concerns in Juden auf Wanderschaft, including the forcible displacement of a people and their subsequent dispersal throughout the world, and Roth's suggestion of an inherent tyranny in Western culture, find remarkable resonance in our contemporary reality. Global migrations and Westernization inform current research, not just on identity politics, but also on topics that seek to move beyond or reinvigorate discussions of identity—topics such as mobility, diaspora, and migration.[3] Written by one who was both an assimilated Viennese and a Galician Jew born in the eastern-most reaches of the Hapsburg Empire, Roth's work offers an extraordinarily complex and informative perspective on issues that remain topical today. Nevertheless, Roth's Juden auf Wanderschaftis rarely analyzed in a manner reflecting this complexity. Most reviewers, in celebratory response to the work's themes, see it as a poignant declaration of love for the vanishing eastern Jewish culture with which Roth came of age.[4] Upon closer examination, however, an important part of eastern European Jewish culture does not fall within Roth's romanticization: the language of eastern European Jewry, Yiddish. Roth's (mis)treatment of Yiddish, read today, in an age of scholarship increasingly interested in the intersection of multiculturalism and multilingualism,[5] makes Juden auf Wanderschaft a cautionary tale that speaks not only to the themes of contemporary criticism, but also to the very methodologies seeking to shape this criticism.
Building off of articulations of "minor-", "minority-", "ethnic-", and "migration-writing" that have been under constant critical revision for decades, scholars continue to investigate relationships between cultures in what may best be called the literature of migration.[6] These scholars have focused particular attention on the interaction between multiple languages in the cultural production of figures like travelers, migrants, and exiles.[7] As Claire Kramsch has shown, multilingual authors often highlight their own processes of language learning in their works, a phenomenon that has made critics increasingly aware of language choice and the representation of language in texts.[8] Azade Seyhan goes so far as to refer to the multilingual writers she investigates as translators—suggesting a notion of translation, seemingly inspired by German Romantic concepts,[9] that extends the purely linguistic process of translation to the transmission of cultural and linguistic memory and practice.[10] Seyhan argues that such a process is most productively investigated with a keen sensitivity to each author's particular historical, political, and social situation; the essay that follows can be seen as taking up her argument for specificity. Like Seyhan and Kramsch, I argue that the literature of migration is necessarily engaged in the linguistic and cultural processes described above—processes to which I will refer as "cultural translation." However, the questions this essay addresses are even more fundamental but are often ignored or taken up only tangentially by researchers: What is the role of language itself in our current understanding of cultural translation? How can a theory of cultural translation focused on the role of language shed new, critical light on the constitutive texts of the literature of migration?
Literary scholars and translation theorists alike have long been engaged in a struggle to define and critique cultural translation. Gayatri Chakravorty Spivak isolates a violence inherent in all cultural translation when it manifests itself as what she calls "transcoding." For Spivak, transcoding is a practice through which any given people's loss of culturally specific semiotic systems is perpetuated without an accompanying loss of knowledge of the mother tongue.[11] While Spivak's work acknowledges—but swiftly side steps—the role of language in cultural translation, other scholars focus on the role of languages in multilingual texts as representative of that which purposefully refuses cultural translation. Doris Sommer's scholarship is particularly useful in this regard, as she takes up what she terms "the busy borders between languages." She claims such "borders" as spaces where "displaced and culturally overloaded artists" function, perform, and produce. Leaving the problematic vocabulary of "between-ness" to Leslie Adelson's convincing critique,[12] Sommer's argument calls for a reading of texts by multilingual authors as being purposefully disruptive and even combative toward their reader.[13] In other words, Sommer makes the impossibility of comprehensive cultural translation an essential quality of what she calls "minority writing." I suggest that a language-focused view of cultural translation does not necessarily lead to Spivak's linguistically fluent but culturally empty documents, nor, as Sommer implies, to works rich in an untranslatable bilingual aesthetics, nor even to texts that preserve a personal or collective cultural "memory," as Seyhan would argue. In fact, somewhat paradoxically, a literary text's staging of an encounter between both cultures and languages can actually reflect a larger project of apparent colonial—the term's imprecision here must be emphasized—, willed, cultural and linguistic silencing. This paper presents such a case.
Particularly rich and surprisingly contemporary material for an investigation of projects of cultural translation can be found in late nineteenth- and early twentieth-century German-language texts by authors of Jewish descent. The early translations of the Yiddish-language works of Rabbi Nachman von Bratislav by Martin Buber are often seen as representative not only of an increasing interest in the field of translation (an interest shared by Buber's fellow German-speaking, Jewish contemporaries Franz Rosenzweig[14] and Walter Benjamin[15]), but also of a nostalgia for traditional, "primitive" Jewish culture among the highly assimilated ranks of early twentieth-century German-speaking Jewry.[16] It is through such a nostalgia-colored lens that Joseph Roth's Juden auf Wanderschaft is often viewed. Roth's apparent participation in a large-scale romanticization of his Eastern subject, and his critics' continued dependence upon that romanticization, make postcolonial theory a particularly appealing avenue for a new interpretation of this complex work. However, an investigation that includes Roth's biographical specificity and his portrayal of the role of language—taking a lesson from the multilingual investigations of Kramsch and Seyhan—reaps evidence suggesting what postcolonial translation theory seems currently unable to sustain, namely that Roth's work actually seeks to suppress both the language of his eastern European subject, the Yiddish language, as well as his own intimate connection with eastern European culture. A critique of Juden auf Wanderschaft which brings Roth's theoretically challenging situation to bear reveals the text as resonant with early twentieth-century Jewish questions of cultural translation, leading scholarship toward a more critical stance concerning existing theories of cultural translation while, at the same time necessitating a reconsideration of Roth's problematic stance toward Yiddish, the mother tongue of his magical interpreters.
Joseph Roth's work seems to invite critics to take up an investigation of the basis of translation; the concept of cultural translation comes into play almost immediately in Roth's narrative. In an early essay in the collection, Roth contends that many exiled or homeless migrating Jews become "interpreters":
Interpreter is a Jewish career. It has nothing to do with translating into French from English, into French from Russian, or into German from French. It has to do with translating the foreigner—even when he has not spoken. He does not even need to open his mouth. Christian interpreters translate, perhaps. Jewish ones can just guess.[17]
Roth first rejects translation as a singularly linguistic practice—it is not simply the language, but rather the "foreigner" as a whole that is to be interpreted. Next, he obviates language's role in the act of such cultural translation; the foreigner, after all, need not even speak in order to be translated.
On the one hand, by ascribing special talents (bordering on magical interpretive powers) to the Ostjude, Roth participates in a widespread phenomenon in German-language literature in the early part of the twentieth century—the western European Jew's romanticization of eastern European Jewry. On the other hand, Roth's statement devalues language's role as a crucial component of culture—a devaluation that is not consistent with the writings of many of Roth's contemporary romanticizers, especially when applied to the language of the Ostjude.
Anuradha Dingwaney, co-editor with Carol Maier of a volume on postcolonial translation theory entitled Between Languages and Culture: Translation and Cross-Cultural Texts,[18] takes her definition of cultural translation to Roth's own extreme in her willingness to excise the linguistic variable from cultural translation: "[T]ranslation is [….] the vehicle through which 'Third World' cultures (are made to) travel [….] to audiences in the West. Thus, even texts [….] written in one of the metropolitan languages, but originating in or about non-Western cultures, can be considered under the rubric of translation."[19] If eastern European Jewish culture could be classified as "Third World" or even as "non-Western," such a culturally grounded definition of translation would certainly apply to Roth's German-language work. Of course, such classifications are inappropriate descriptors for a culture and language so intimately connected to both eastern and western Europe.[20] Ironically, in recognizing the shortcomings of mapping contemporary translation theory onto Roth's translation of Yiddish language and culture, I critically redouble Dingwaney and Maier's imperative to productively return to the place of "loss" in translation.[21] Investigating this loss brings my argument closer to the Yiddish language by helping to identify the specifically Jewish context of Roth's cultural translation.
Roth's message of translation in Juden auf Wanderschaft is not only apparent on the narrative level; cultural translation can, in fact, be seen as motivating the entire work. In his preface, Roth makes the claim that his work "will seek to describe the [eastern European Jewish] people" for those
Western Europeans who are not proud of their clean mattresses, who feel that they would have much to gain from the East, and who perhaps know that great men and great ideas come out of Galicia, Russia, Lithuania, and Romania: and also (in their own way) useful ones, which help to support and expand the secure structure of Western civilization.[22]
I will examine Roth's employment of the eastern European Jewish population and its ideas as a kind of raw material for use in the expansion of Western civilization in a moment. For now, it is important to note that Roth classifies his project as one which seeks to describe the culture of eastern European Jewry for western European Jews, a project which Dingwaney and Maier would define as a cultural translation project.
It is obvious today that the Ostjude and his language are largely culturally European and yet, in the late nineteenth and early twentieth centuries, European Jews, both eastern and western, struggled with the label "Oriental." Nineteenth century, non-Jewish, German-language authors[23] employed Orientalizing rhetoric specifically toward Jews as an often anti-Semitic reminder of their "non-European" origins.[24] This facet of Jewish Orientalization conforms to Edward Said's genealogy of Orientalist discourse, in which the "Orient," although not essentially a Western creation, was the West's source for an image of the Other.[25] Interestingly enough, however, in nineteenth- and twentieth-century German-language texts, Jews themselves experimented with "Oriental" as a label for the Jewish Self, as well as for the Jewish Other—a phenomenon that complicates Said's analysis. As John Efron has suggested, Orientalism must be more subtly investigated when it is propagated by a minority group with a long history of Orientalization of its own.[26] Walter Rathenau, in his 1897 work, "Höre, Israel!" calls on his fellow western European Jews to "Look in the mirror!" lamenting the fact that Westjuden have "south-eastern" [südöstlich bestimmt] features which hinder their full assimilation into western European society.[27] Other authors, like Karl Emil Franzos in his work Aus Halb-Asien(1876), push the supposed location of the lamentable Oriental away from western European Jewry, but not, as in Said's examples, out of Europe proper; the Other of the East for Franzos could be found in the East of Europe—in the "non-rational" Judaism of Chasidism.[28]
In the early twentieth century, western European Jewish perceptions of the Ostjude, although persisting in the creation of an eastern European Other, began to take on a romantic hue. This twentieth-century romanticization is overdetermined: it is due, in part, to the shrinking geographical distance between West- and Ostjuden. Waves of pogroms in late nineteenth-century Russia pushed eastern European Jewry westward, while the battles of the First World War brought western European Jewish soldiers into actual eastern European Jewish communities for the first time.[29] Arnold Zweig, for example, wrote Das ostjüdische Antlitz in 1920, describing a German-Jewish soldier in Lithuania and the Ostjude's intrinsic resilience in the face of animosity from both sides of the Great War's battlefields.[30] Another factor contributing to the romanticization of the eastern European Jew was the rise of a "Völkisch" trend in German and Austrian literature that called to German-speaking youth to discard their bourgeois, urban lifestyles and seek out more "authentic" ways of life in the countryside and its villages. This neoromantic movement was very attractive to a new generation of western European Jewish authors, chief among them the Viennese-born Martin Buber, whose works offer striking parallels to contemporary non-Jewish, German-language texts that mark the literary revival of German Volk mystics.[31]
Regardless of how much Roth's Juden auf Wanderschaft owes to these historical events and literary trends, Roth himself remains slightly on the outside of such movements for the simple reason that he was born an Ostjude, spending his first seventeen years in Brody, Galicia, on the outermost corner of the Austro-Hungarian border. However, in spite of his ostjüdisch experience, Roth takes up a form of Orientalizing rhetoric in Juden auf Wanderschaft when he claims that eastern European Jewish men and ideas can and indeed should be put to use in "securing" and "expanding" Western civilization. In his essay, "Das Moskauer jüdische akademische Theater," Roth even calls the Judaism of eastern European Jews a "more oriental" [orientalerisches] one, and the Jews who practice it "more Jewish" than western European Jews.[32] Roth's Juden auf Wanderschaft, in a similarly Orientalizing fashion, describes a civilization robust with "authentic" Judaism—one which Roth saw as assimilating much too quickly to the "sad living conditions" of Western culture.[33] Literary critics, then, are not entirely in error when they classify Juden auf Wanderschaftas a "declaration of love for the eastern European Jew."[34] Marcel Reich-Ranicki goes so far as to claim that these essays show that Roth, although a "spectacular observer of reality," was "basically an un-political person."[35] But Roth's cultural translation—one which involves constituting an "Other" like the eastern European Jew—is more problematic than these descriptors imply. Roth's rhetoric in Juden auf Wanderschaft works to suppress the linguistic system used by the culture he observes. This move demands historical specificity in order to be adequately interpreted, and, at the same time, calls the celebratory rhetoric of his most recent English-language publishers and German-language reviewers into question. In disavowing Yiddish, Roth distances himself from other members of the early twentieth century's neo-romantic movement who offered the Yiddish language pride of place when celebrating the eastern European Jew. Authors like Heinrich Loewe and Fritz Mordechai Kaufmann defend Yiddish as a beautiful language. Similarly, the German Jüdischer Verlags Almanach published an article by Israel "Isidor" Eliashev (also known by his Yiddish pseudonym, Bal Makhshoves) in which he wrote that Yiddish is "the most appropriate tool to evoke in the Jewish intelligentsia [an] understanding for the people and its suffering soul."[36] This is not to say that the Yiddish language goes entirely unrepresented in Roth's work. Evidence of Roth's views toward Yiddish can be found in his analysis of Berlin's Yiddish stage. Roth transliterates the following poem by Chaim Nachman Bialik as recited at a Yiddish cabaret in Berlin:
Ynter die griene Beimelach
Sizzen die Mojschelach, Schlojmelach,
Eugen wie gliehende Keulalach…[Roth glosses the last line for his German readers:] (Augen wie glühende Kohlen)…[37]
In a skillful juxtaposition, this recited verse serves to reiterate the atmosphere of the cabaret, which just moments before Roth had described as "dead-silent, and the little merchants had big eyes and rested their chins on their fists, and you could hear the rustling of the Linden trees."[38] Just as the boys in the Yiddish poem sit with enraptured eyes under the trees, the cabaret audience is so enthralled that they too have big eyes—one can even hear the rustling of trees outside. Roth's application of motifs from the Yiddish stage to his description of eastern European Jewish reality takes a critical turn, however, when one considers one of his earlier statements concerning Yiddish theater. In this statement, Roth claims that
[t]he Yiddish theater has become so famous in the West in the past few years that an assessment here is superfluous. It is almost more of an institution of the western ghetto than of the eastern one.[39]
Within the context of Roth's essay collection, Western institutions are to be castigated as corrosive to Jewish authenticity; if the Yiddish theater has become fully assimilated to western Jewish life, it too is deserving of reprimand. Juden auf Wanderschaft, by relegating its most direct representation of the Yiddish language to the cabaret stage, and that stage to the "western ghetto," completely removes the Yiddish language not only from the reality, but also the sought-after authenticity of the eastern European Jew.
Although the Yiddish theater scene is the only section in the collection that presents Yiddish-language speech in transliteration, Yiddish plays an indirect role in a number of passages with the same negative result. Roth, for instance, propagates the "stigma" of the Jewish or Yiddish-accent,[40]
noting that in Parisian eastern European immigrant communities,
[immigrants] can speak Yiddish as much and as loudly as they wish. They can […] speak French poorly without being suspected of anything. The consequence of getting away with this is that they learn French and that their children no longer speak Yiddish—they just barely understand it.[41]
These immigrants may be allowed to speak Yiddish, but they appear to prefer to speak accented French. The description of this phenomenon is accompanied by Roth's seemingly objective statement that the consequence of this choice is the loss of the Yiddish language in a single generation. Roth's argument becomes more subjective when he reveals that he is "delighted" [belustigt] to hear to hear children answer Yiddish questions in French, going so far as to claim that God will bring these children success. Roth describes a similar situation for Yiddish in America, where in New York, Yiddish-speaking grandparents can no longer understand their grandchildren.[42] Roth describes the language of eastern European Jews as precariously sustained by a single generation, yet it is by shedding this language that eastern European Jews find success.
The reduction of the efficacy of Yiddish to one generation living on western European or American soil or to the cabaret stage (or both!) is not included in Roth's litany of the West's shameful degradation of eastern European traditions. The subsequent "loss" of the Yiddish language apparent in Roth's translation of eastern European Jewish culture, viewed through postcolonial theory, can be seen as an act of violence upon the source culture. In Dingwaney and Maier's postcolonial translation theory, Maier explains that such violence occurs when the translator does not approach the translated culture with "'[the knowledge that it] does not belong to you, that [it] is in some fundamental way alien to you the critic.'"[43] When we investigate Roth's biography, we see that Roth's silencing of Yiddish cannot be due to his lack of knowledge of the translated culture or its language. Roth most certainly had contact with Yiddish speakers, not only through his extended family, but also during his boyhood in Galicia. Several accounts claim that Roth, a native German speaker, eventually came to speak Yiddish himself.[44] Irmgard Keun, Roth's companion in the last years of his life, goes so far as to say that Roth spoke Yiddish "in such a way that one could feel his love for humanity."[45] Roth attended the k. und k. Kronprinz Gymnasiumin Brody where, he would later claim, there were three social cliques: assimilationist-Polish, secret-Zionist, and socialist-Yiddish. Given Roth's childhood, it is difficult to believe that he would not have had close ties to the culture he came to romanticize for western European audiences. Instead, it is more probable that, in his zeal to more fully Austrianize after leaving Galicia and moving to Vienna in the post-war period, Roth felt the need to distance himself from his place of origin, which had become foreign territory—part of the fledgling Polish republic.[46]
Here, Roth's attempt to more fully assimilate into Austrian culture as an eastern European Jew seems to rely on what Homi Bhabha articulates in The Location of Culture: that even the colonizing [in this case western European] culture is "always ambivalent" and may also be affected by "hybridity." [47]
By calling upon western European Jews to validate the eastern European Jewish experience, Roth, in a similar fashion, hopes to infuse western Europe not with eastern European Jewish "authenticity" itself—which would then become a Western simulacrum, according to the economy of his work's logic— but instead with knowledge of and respect for the "authentic" eastern European Jew. Roth, as a cultural translator, seems to be acting against the same assumptions as Dingwaney, who writes:
[…] translations of cultures proceed, not surprisingly, in a predictable, even predetermined, direction: alien cultural forms or concepts or indigenous practices are recuperated (translated) via a process of familiarization (assimilation to culturally familiar forms or concepts or practices) whereby they are denuded of their "foreignness," even perhaps of their radical inaccessibility.[48]
Roth's treatment of Yiddish often functions as precisely the kind of assimilationist de-foreignization which postcolonial scholars deride. The supposedly Yiddish-speaking figures in the story speak German instead; Yiddish as a functioning language (a language in need of Roth's German-language glossing) appears only once in the collection, and even then it is on stage—allowing the narrative's stage-spectator a critical distance, and enhancing the critical distance of the western European reader. At the same time, although the "foreign" stature of Yiddish is rejected, it is made foreign to new generations of eastern European Jews, as Yiddish-speakers' children and grandchildren learn more "metropolitan" languages.
An analysis of Yiddish in Roth's work has shown then, that Dingwaney and Maier's theorization concerning cultural translation cannot support the subtleties inherent in Roth's Juden auf Wanderschaft, perhaps because they do not recognize the complications of a Jewish Orientalism which applies variously—or, as in Roth's case, even simultaneously—to both Self and Other. Unfortunately, Dingwaney and Maier are not the only scholars to fall short in light of an analysis of Roth's Juden auf Wanderschaft; by failing to take into account Roth's silencing and foreignization of the Yiddish language, literary critics have allowed Roth's work to be interpreted as a purely romantic paean to eastern European Jewish culture. I return to one particularly troubling example: Hans Schütz, in his 2000 German-Jewish literary history, summarizes Juden auf Wanderschaft with the following:
[Roth's] great essay […] is a declaration of love for the eastern European Jew, a document of sympathy and of inner distance because he, Roth, had just completed the journey from East to West, from the outer border into the center, from the primitive into civilization.[49]
Here, Schütz only begins to address Roth's extraordinary position as both an insider and an outsider to eastern European Jewish culture through the amorphous notion of "inner distance." In much the same way as Roth's English-language publishers (writing in the same year as Schütz) could tout Roth's Juden auf Wanderschaft as a "masterpiece of Jewish identity", Schütz's comments only begin to hint at the complex layers of Roth's identification with both eastern and western Jewry (an identification which, unlike the journey described by Schütz, should never be considered "complete"). Schütz does not stop to question what exactly may be classified as "primitive" and what as "civilization" in Roth's historical and cultural context, and although his vocabulary is more essentializing than most critics', he is not alone in allowing the resonant content of Roth's narrative of migration and woeful Westernization to distract him from Roth's problematic presentation of this culture in exile. The interpretive challenge involves investigating the devaluation and "loss" of the Yiddish language in Juden auf Wanderschaft and in the work's subsequent literary criticism, in accordance with the attention to language-choice that characterizes much of mobility studies, but which has, as yet, not been fully incorporated into scholarly formulations of cultural translation.
In combining an attention to historical specificity and language-choice with a criticism of current definitions of cultural translation, I hope not only to have offered a corrective that could apply to the reception of a single work, but also to have suggested the efficacy of a methodology for investigating the literature of migration. As Roth's Juden auf Wanderschaft approaches its eighth decade in circulation, it can serve as a reminder of both the lasting appeal of themes like migration, diaspora, and exile, as well as of the necessity for scholarship to look beyond those themes to critique the mechanisms of their representation. The language of a text, or the presence or structuring absence of multiple languages in a text, are interpretable, constituent factors of the literature of migration and the cultural translation which that literature performs.
[1]For a discussion of the meaning of the terms "Eastern Jews" and "Ostjuden" see Steven Aschheim's seminal work on eastern European Jewry, Brothers and Strangers: The Eastern European Jew in German and German Jewish Consciousness, 1800-1923(Madison: University of Wisconsin Press, 1982).↩
[2]In the past ten years alone, more than a dozen book-length, German-language monographs have been published on Joseph Roth and his works.↩
[3]Stephen Greenblatt's recent work on "mobility studies" at Berlin's Wissenschaftskolleg reflects this burgeoning trend in scholarship.↩
[4]One partial exception is Katharina Ochse's treatment of Juden auf Wanderschaft in her book Joseph Roths Auseinandersetzung mit dem Antisemitismus (Würzburg: Königshausen & Neumann, 1999), 115-133. Ochse details how Roth's situation differs from his western Jewish contemporaries—Arnold Zweig, for example—but she, like the other Roth critics I will mention here, reads the story as a wholehearted defense of eastern Jews against Western influence. In Ochse's case, Roth defends Jews against Western anti-Semitism. "Immer wieder versucht er [Roth S.B.] in Juden auf Wanderschaft, im Vertrauen auf die Überzeugungskraft der Vernunft antisemitische Vorwürfe zu entkräften" (119).↩
[5]See, for example, Claire Kramsch, "The Multilingual Experience: Insights from Language Memoirs" (paper presented at Goodbye, Germany? Migration, Culture, and the Nation State Conference, Berkeley, Calif., October 2004), and Kramsch, "The Multilingual Subject" in Plurilingualität und Identität: zur Selbst- und Fremdwahrnehmung mehrsprachiger Menschen, eds. Inez De Florio-Hansen and Adelheid Hu (Tübingen: Stauffenburg, 2003), 107-124.↩
[6]Cf. Leslie Adelson, "Hello, Germany! Towards a New Critical Grammar of Migration" (paper presented at Goodbye, Germany? Migration, Culture, and the Nation State Conference, Berkeley, Calif., October 2004).↩
[7]One paradigmatic example of this kind of scholarship would be Gilles Deleuze's and Felix Guattari's Kafka: Toward a Minor Literature, trans. Dana Polan (Minneapolis: University of Minnesota Press, 1986). A list of scholars engaged in this work would also have to include Leslie Adelson, Claire Kramsch, Mary Louise Pratt, Azade Seyhan, Werner Sollors, Doris Sommer, and Gayatri Spivak.↩
[8]Claire Kramsch, "The Multilingual Experience" (see footnote 5).↩
[9]Friedrich Schleiermacher was among the first to conceptualize translation as both a linguistic and cultural phenomenon. See his: "On the Different Methods of Translating" (1813). Seyhan is most likely aware of this similarity; one of her books bears the title: Representation and Its Discontents: The Critical Legacy of German Romanticism(Berkeley: University of California Press, 1992).↩
[10]Azade Seyhan, Writing Outside the Nation. (Princeton: Princeton University Press, 2001), 156.↩
[11]Gayatri Chakravorty Spivak, "Translation as Culture," Parallax6, no. 1 (2000): 13-24.↩
[12]Seyhan's argument for the recognition of an interstitial description of migration literature functions in much the same way as Leslie Adelson's well-known critique of the use of the preposition "between" in describing the position, identity, or writing of the migrant-writer. Cf. Leslie Adelson, "Against Between: a Manifesto" in Unpacking Europe: Towards a Critical Reading, eds. Salah and Iftikhar Dadi (Rotterdam, The Netherlands: Museum Boijmans Van Beuningen: NAi Publishers, 2001).↩
[13]Doris Sommer, Bilingual Games (New York: Palgrave Macmillan, 2003) and Sommer's earlier work, Proceed with Caution, When Engaged by Minority Writing in the Americas (Cambridge: Harvard University Press, 1999).↩
[14]Buber and Rosenzweig translated the Hebrew Bible together. See, Die Schrift. 15 vols. (Berlin: Schneider, 1926-1934).↩
[15]Walter Benjamin, "The Task of the Translator" in The Translation Studies Readertrans. Harry Zohn, ed. Lawrence Venuti (New York: Routledge, 2001), 15-25.↩
[16]Martin Buber, Die Geschichten des Rabbi Nachman (Frankfurt: Rütten & Loening, 1906).↩
[17]Joseph Roth, Juden auf Wanderschaft in Joseph Roth: Werke, ed. Hermann Kesten (Cologne: Kiepenheuer & Witsch, 1975), 342. All translations are my own [SB].↩
[18]Eds. Anuradha Dingwaney and Carol Maier (Pittsburgh: University of Pittsburgh Press, 1995).↩
[19]Anuradha Dingwaney, "Introduction: Translating 'Third World' Cultures" in Between Languages and Culture (see footnote 18), 4. Dingwaney's definition of cultural translation is useful for my purposes in this paper; for a thorough critique of translation as a colonialist exercise, see Tejaswini Niranjana's Siting Translation: History, Post-Structuralism, and the Colonial Context(Berkeley: University of California Press, 1992).↩
[20]For a comprehensive guide (albeit a disagreeably fatalistic one) to the geography and history of Yiddish, see Benjamin Harshav's The Meaning of Yiddish (Berkeley: University of California Press, 1990). Florian Krobb has attempted, with mixed results, to apply postcolonial theory to nineteenth-century German-Jewish texts in his book, Selbstdarstellungen: Untersuchungen zur deutsch-jüdischen Erzähliteratur im neunzehnten Jahrhundert (Würzburg: Königshausen & Neumann, 2000).↩
[21]Carol Maier, "Toward a Theoretical Practice for Cross-Cultural Translation" in Between Languages and Culture (see footnote 18). Maier proposes that this return can be facilitated through an investigation of the agency of the translator.↩
[22]Roth, Juden auf Wanderschaft, 293.↩
[23]See the nineteenth-century historian Heinrich von Treitschke's brochure entitled, Ein Wort über unser Judenthum (1879-1880), Karl W.F. Grattenauer's Wider die Juden(Berlin: Johann Wilhelm Schmidt, 1803).↩
[24]Paul Mendes-Flohr documents the chronology of this term as it applies to European Jews in Chapter 4 of his Divided Passions: Jewish Intellectuals and the Experience of Modernity (Detroit: Wayne State University Press, 1991), entitled "Fin de Siécle Orientalism, the Ostjudenand the Aesthetics of Jewish Self-Affirmation." His chapter greatly contributes to my paragraph here.↩
[25]Edward W. Said, Orientalism (New York: Vintage Books, 1979), 2-3.↩
[26]John Efron, "From Mitteleuropa to the Middle East: Orientalism through a Jewish Lens" (Lecture, University of California, Berkeley), 25. Here, Efron claims that for many Jewish Orientalists in the mid- and late-nineteenth century, "their own pariah status within Europe was a constant reminder that no matter how strong their own identification with Germany [or] Hungary [etc.] might have been…[t]hey could not be the intellectual vanguard of powers that denied them their rights as human beings."↩
[27]Walter Rathenau, "Höre Israel!" in Deutschtum und Judentum: Ein Disput unter Juden aus Deutschland (Stuttgart: Reclam, 1993), 34.↩
[28]Karl Emil Franzos, Aus Halb-Asien (Leipzig: Duncker & Humboldt, 1976). Mary L. Martin also documents the negative reaction of eastern European Jewish writers to Franzos' works in her 1968 Ph.D. dissertation for the University of Wisconsin.↩
[29]Cf. Delphin Bechtel, "Cultural Transfers between 'Ostjuden' and 'Westjuden': German-Jewish Intellectuals and Yiddish Culture, 1897-1930," Leo Baeck Institute Yearbook XXLII (1997): 67-83.↩
[30]For a detailed analysis of Zweig's work in this historical context see Chapter 2, "The Imagined Community" in Noah Isenberg's Between Redemption and Doom(Lincoln: University of Nebraska Press, 1999).↩
[31]Cf. Steven Aschheim's Brothers and Strangers (see footnote 1), p. 101. See also "The Influence of the Volkish idea on German Jewry" in George L. Mosse's Germans & Jews (New York: Grosset & Dunlap, 1970).↩
[32]Cited in Mark H. Gelber's "'Juden auf Wanderschaft' und die Rhetoriker der Ost-West Debatte im Werk Joseph Roths," in Joseph Roth: Interpretation—Kritik—Rezeption, eds. Michael Kessler and Fritz Hackert (Tübingen: Stauffenburg, 1990), 127-135.↩
[33]Roth, Juden auf Wanderschaft, 299, 295.↩
[34]"Eure Sprache ist auch meine": Eine deutsch-jüdische Literaturgeschichte, ed. Hans J. Schütz (München: Pendo, 2000), 338. David Bronsen expresses similar sentiments in his essay, "Austrian versus Jew—The Torn Identity of Joseph Roth," Yearbook of the Leo Baeck InstituteXVIII (1973): 223.↩
[35]Marcel Reich-Ranicki, "Joseph Roth, der Romancier" in Joseph Roth: Interpretation—Kritik—Rezeption (see footnote 32), 264.↩
[36]Cited in Jack Wertheimer's Unwelcome Strangers: East European Jews in Imperial Germany (New York: Oxford University Press, 1987), 152.↩
[37]Roth, Juden auf Wanderschaft, 337. The translation would read: "Under the green trees / Sit the little Moysheles and little Shloymeles / Eyes like glowing coals…."↩
[39]Ibid., 320.↩
[40]Roth, Juden auf Wanderschaft, 338. Here, Roth makes the following statement: "Der Ostjude lernt leicht fremde Sprachen verstehen, aber seine Aussprache wird niemals rein. Er wird immer erkannt." [The Ostjude easily learns to understand foreign languages but his accent will never be perfect. He will always be recognized.] This formulation plays nicely into Sander Gilman's thesis in Jewish Self-Hatred: Anti-Semitism and the Hidden Language of the Jews (Baltimore: Johns Hopkins University Press, 1986).↩
[43]Noel Valis in Carol Maier (see footnote 18), 25.↩
[44]Mark H. Gelber (see footnote 32) and Irmgard Keun as cited in Sidney Rosenfeld, Understanding Joseph Roth (Columbia: University of South Carolina Press, 2001).↩
[45]Irmgard Keun in Sidney Rosenfeld (see footnote 44), 6. Rosenfeld claims that Roth could converse in it, although his mother did not speak Yiddish at home, stating, "[Roth] at times turned to a Yiddish phrase as if to seek comfort in something familiar…"↩
[46]I am indebted to Robert Adler-Peckarar for this formulation.↩
[47]Homi Bhabha, The Location of Culture (New York: Routledge, 1994), 107 and 113.↩
[48]Dingwaney, "Introduction: Translating 'Third World' Cultures," (see footnote 19), 4-5.↩
[49]Hans Schütz, "Eure Sprache ist auch meine" (see footnote 34), 338.↩
Posted in Volume 1	Tagged cultural translation, Juden auf Wanderschaft, translation, Yiddish	permalink


Athens International Airport presents the Photo Exhibition Airportraits*. It is an exhibit of 52 stories and people who daily move within the premises of Athens Airport.
Two authors, Thodoris Georgakopoulos and Stella Kasdagli together with the photographer Efstathia Kosti, took the concept of the Marketing team one step further. Since early 2018, they have been roaming the Athens Airport terminal for quite some time, they have been talking to people from all over the world and listening to their stories.
These 52 stories and photos of the people of the Athens Airport, compose the Photo Exhibition which is hosted from 18.2.-31.3.2019 in the Railway Station of the Airport.
*1. AirPortraits: The people of the Athens Airport daily travelling, enjoying themselves, feeling sad or excited, observing, working, reuniting, saying goodbye, passing through, pondering for a while before starting their journey again. Their personal narratives are our unique stories.
2. Airpor(t)-Traits,or otherwise, tracing the human factor in the airport landscape. Passengers, visitors, employees, all narrate their own unique story.


Budapest is the capital city of Hungary. It's a fun place to visit with an interesting culture, a vibrant nightlife, and an impressive music scene. There are many great hostels around the city as well. In addition to the more traditional hostel settings, you can also find small apartments that have been converted to hostels. These typically have a more personal and intimate feel, and make a great option for travelers who want a quiet and more relaxed setting.
A great hostel for couples and small groups of friends.
Avail Hostel is an affordable and comfortable place to stay in the city center of Budapest. It's located about a minutes walk from the subway and is just two minutes from the Danube. This is a great option for small groups of friends or couples who want to stay at a calm and quiet hostel. There is a kitchen available that guests can use and free wi-fi is also available throughout the building. The staff speak English and are very helpful with any questions you might have. They know the city well and can recommend the best restaurants, bars, or entertainment venues.
This is not a party hostel and the staff ensure that all guests remain quiet and respectful during the night hours. If you want to get a good nights sleep after a busy day exploring the city, then this is a good hostel for you.
This hostel feels more like a series of small apartments than an actual hostel. There are single, double, three bed, and four bed apartments and rooms available. There is plenty of space and privacy so this is a comfortable and affordable place to stay in the heart of the city.
Lavender Circus Hostel feels a bit like an apartment in the heart of Budapest. It's a quiet hostel with a cozy and welcoming atmosphere. It's located in a historic building that dates back to the late 19th century and there are double and two bed apartments available. There's also a community room where you can meet other guests and a kitchen where you can prepare your own meals. The staff regularly host Hungarian dinner parties in the lounge area. This is a great opportunity to try Hungarian palinka and local wine.
If you're looking for a centrally located hostel that is comfortable and welcoming, then this is a great option. It's a quiet and secure place to stay where you can enjoy meeting other travelers but also sleep soundly at night. The location and atmosphere is great and the furnishings are unique and add character to the building.
A good hostel for female and solo travellers.
Fifth Hostel is another good option if you're looking for a relaxing and mellow hostel that has a family-like atmosphere. The staff are wonderful and go out of their way to make sure everyone has an excellent experience here.
Fifth Hostel is centrally located near one of the largest city squares. It's also just a three minute walk from a metro and bus station and most of the city's top tourist attractions can be reached in less than a thirty minute walk. In the surrounding area you'll find great restaurants, bars, and pubs.
This hostel has a full kitchen that guests can use, a nice common area where guests can watch television, and washing facilities for clothes. There are dorms available that sleep four or eight people and female only rooms are available.
A good hostel for couples and small groups of friends.
Downtown Oasis is located in the heart of downtown Budapest. It makes a great retreat for tired travelers after a busy day exploring the city. The hostel has a very intimate atmosphere and you'll quickly feel right at home here. It's in a recently renovated building and it's a small hostel that is perfect for budget travelers and backpackers.
The hostel is in an interesting neighborhood that is filled with historic buildings. It's a fun place to explore and offers a great perspective on the city. It's also walking distance to many of Budapest's top sights and attractions.
The staff here are friendly and helpful and they can answer any questions you might have. The hostel also has free internet access, wi-fi throughout the building, a full kitchen, laundry service, and travel information for guests. There are double rooms as well as three and four bed private rooms available.


Is one of your resolutions to get healthier in the New Year? Plan on attending one of these Hamptons New Year's Day hikes.
East Hampton Trails Preservation Society is presenting a Hither Woods New Year's Day Hike at 11 a.m. The 8 mile route will take hikers through the forested expanse of Hither Woods in Montauk. One can expect a moderate pace with some hills and it is recommended that participants bring food and liquids. Those interested should meet at the Hither Hills West Overlook at 11 a.m. For more information, visit www.ehtps.org.
Monday, January 1 happens to be the first full moon of the year and you can enjoy the magnificent astronomical body during a 3-mile walk through the wood at Mashomack Preserve that begins at 5 p.m. Mashomack Preserve is located at 79 South Ferry Road in Shelter Island. For more information, visit www.nature.org.
Friends of the Long Pond Greenbelt and South Fork Natural History Museum (SoFo) are also paying homage to the Full Wolf Moon - legend has it that native tribes associated this particular moon to the nightly howling of wolves - with a leisurely-paced one-hour hike through open-field trails at SoFo that begins at 6:30 p.m. Dai Dayton, President, Friends of the Long Pond Greenbelt, will lead the walk and light refreshments will follow. There is no admission fee to participate. SoFo is located at 377 Bridgehampton/Sag Harbor Turnpike in Bridgehampton. For more information, visit sofo.org.


1. Your laptop is dead. Charge it.
2. While it charges, make yourself a cup of coffee. On your way to the coffeemaker, trip over your husband's laundry. Consider how long it's been since your interests have aligned, since he's read your work, since you've trusted his promises that he really reads the articles you tag him in on Facebook. It's his fault that you haven't started your dissertation. The morning is gone, and the coffeemaker is broken. Go out for coffee.
3. The barista has kind eyes and is hiding a Miranda July book beneath the counter. Begin an affair with her. Its slow descent into toxic codependency will take at least four months. The divorce settlement will take longer.
4. After the barista throws you out for killing your shared fern, think about loneliness. Think about proving that you are not a destroyer of things. A destroyer of things cannot complete their dissertation. Adopt a very unlucky cat. If you commit to finding one with only one ear, this can take at least eight months.
5. When you realize you're using the cat to fulfill your narcissistic savior complex, attempt to find a psychotherapist. Before you can begin your dissertation, you need to resolve your emotional issues.
5a. The first will tell you that clean eating will resolve your depressive tendencies.
5b. The second will fixate on the way you sit, which is really just because your parents never chided you on your posture. "So they were neglectful," she will conclude, gleam-eyed.
5c. The third will abuse his position by attempting to seduce you. Let him. Procreate with him. By all accounts, this will take at least nine months.
6. When you break up, attempt to find a new psychotherapist. Repeat steps 5a and 5b. 5c is overkill.
7. When you are awarded primary custody in the lengthy custody battle, read about radical parenting approaches to ease your as-yet unresolved childhood issues (since you never did find an appropriate therapist). Buy a van. Travel the country. Create a signature hashtag about the travels you take with your child. Your Instagram following will blow up. So will your blog. You're inspired. You're ready to write your dissertation.
8. Your laptop is dead. Charge it.


text:
\section{Introduction}
The $\Sigma^{+}$ disintegration: $\Sigma^{+}\to$pP$^{0}$, P$^{0}\to\mu^{-}\mu^{+}$  was studied at Fermilab by H. Park {\it et al.}  \cite{park}. The data were taken by the HyperCP (E871) Collaboration. The authors observed a narrow range of dimuon masses, and supposed that the decay may proceed via a neutral intermediate state P$_{0}$, with a mass M=214.3~MeV $\pm$ 0.5~MeV.

Several theoretical works were done assuming the existence of this new particle. Deshpande
{\it et al.}  \cite{desh} assume a fundamental spin zero boson, which couple to quarks with flavor changing transition s$\to$d$\mu^{+}\mu^{-}$. They estimate the scalar and pseudoscalar coupling constants and evaluate several branching ratios. Xiao-Gang He {\it et al.}  \cite{xiao} re-examine the disintegration mode within the standard model, and find that, to be consistent with observations, the particles have small widths, short lived do not interact strongly. Geng and Hsiao \cite{geng} found that the P$^{0}$ cannot be scalar or vector but pseudoscalar, and determine that the decay width should be as small as $\approx$10$^{-7}$MeV. Gorbunov and Rubakov \cite{gorb} discuss a sgoldstino interpretation of this possible particle.

The experimental observation was based on three events.
In order to eventually strengthen this result by a direct observation, we look at already existing data and try to observe a possible signature of a small peak, or a small shoulder, at a mass not far from the mass of P$^{0}$.
Such mass can be observed, either in the invariant mass of two muons, M$_{\mu\mu}$, or in missing masses of different reactions, studied  with incident leptons as  well as with incident hadrons. However the signal, if any, is expected to be small. If looked for in missing mass data, it will be superposed to a relatively large tail of one pion missing mass. Therefore the signal - if any -  can only be observed in precise data, with large statistics, good resolution and small binning. Moreover, the mass range studied must be small, in the 180$\le$M$\le$250~MeV range. Such data are scarce and concern reactions studied at rather low incident energies, with good resolution. When we found a hint for a small effect, we read out  and reanalyzed the data. Several of such structures were selected and are presented below.

The pp$\to$ppX reaction was studied at Saturne (SPES3 beam line), at T$_{p}$=1520, 1805, and 2100~MeV \cite{bt2}. The missing mass displays a broad structure, in the mass range
280$\le$M$\le$580~MeV, unstable for different kinematical conditions and slightly oscillating \cite{jy}, previously called the ABC effect; it was analyzed as being due to a superposition of four mesonic states: M=310~MeV, 350~MeV, 430~MeV, and 495~MeV \cite{jy}.

Since the widths of the missing mass peaks increase for increasing spectrometer angles, we keep only the three lowest angle spectra at T$_{p}$=1520~MeV, add them, and show the resulting spectra in
Fig.~1(a). The high counting rate allows to extract a clear peak at M$_{X}$=216.5~MeV.

The reaction pp$\to$pp$\pi^{0}\pi^{0}$ was studied close to threshold at Celsius \cite{bilger}. The missing mass data, after integration over two channels, are shown in Fig.~1(b). The two $\pi^{0}$ phase space starts at M$_{X}\approx$240~MeV.  The events in the range 170~$\le$M$_{X}\le$ 240~MeV, are mostly physical as the  background contribution is estimated to be lower than 10 events/channel.

These data are fitted with a $\pi^{0}$ peak and two peaks, having the same shape as the $\pi^{0}$ peak, at M$_{X}$=182 and 220~MeV.

The pp$\to$ppX reaction was also studied at J$\ddot{u}$lich COSY-TOF \cite{roder}.  Both protons in the final state were detected in order to study the $\eta$ production. The data were read and shown in Fig.~1(c). Since they are given in the original work as a function of the missing mass squared with constant binning ($\Delta$M$_{X}$=0.002~GeV$^{2}$), they are plotted as given up to M$_{X}$=210~MeV, (empty circles), and for larger missing mass they are integrated over two channels (full circles). The peak corresponding to $\pi^{0}$ missing mass is fitted by a gaussian, at M$_{X}$=135~MeV ($\sigma$=67~MeV), and the data at larger missing mass are fitted with a polynomial. Two structures can be extracted, the first one at M=197~MeV, not valid statistically, and the second at M=224~MeV. They are very narrow, therefore, if fitted by only one structure, which includes both narrow structures, they result in a broad gaussian centered at M=214~MeV (dashed curve in Fig~1(c))
\begin{figure}[!ht]
\begin{center}
\scalebox{.45}[.5]{
\includegraphics[bb=33 23 520 520,clip=]{prl7f1.eps}}
\caption{Insert (a): missing mass of the pp$\to$ppX reaction measured at Saturne (SPES3 beam line) at T$_{p}$=1520~MeV. Three spectra measured at $\theta_{pp}$=0$^{0}$, 2$^{0}$, and 5$^{0}$, are added. Insert (b): same reaction measured at Celsius \protect\cite{bilger}. Insert (c): Missing mass of the pp$\to$ppX reaction studied at J$\ddot{u}$lich COSY-TOF \protect\cite{roder}.}
\label{Fig1}
\end{center}
\end{figure}

The $\pi^{0}$ electroproduction at threshold  for Q$^{2}$=0.05~GeV$^{2}$ was measured at MAMI \cite{weis}. The missing mass spectrum, up to M$_{X}$=200~MeV is given in Fig.~3(b) of \cite{weis}, after background subtraction. The data are read, integrated by 4 channels and reported in Fig.~2(a). A peak at M$_{X}$=182~MeV is clearly observed. Indeed, the resolution in these data is as good as FWHM=2.2~MeV, as given in the $\pi^{0}$ peak (removed here to enhance the mass range discussed). The increase of the number of events between 48$\le$M$_{X} $~- M$_{\pi}\le$56~MeV is physical. The contribution from two pion production, is negligible at  M$\sim$ 180~MeV.

The Roper resonance was studied at JLAB Hall A using  the p($\vec{e},e'\vec{p})\pi^{0}$ reaction \cite{sirca}. Two missing mass spectra were given at $\theta_{cm}$=90$^{0}$ and $\theta_{cm}$=-90$^{0}$. No shoulder is observed in this last spectra. The values of the spectra at at $\theta_{cm}$=90$^{0}$ are read and shifted in order to put the $\pi^{0}$ peak at his right mass, namely at M$_{X}$=135~MeV. Fig.~2(b) shows this spectrum fitted with a gaussian and two polynomials. A  small enhancement is observed at M$_{X}$=196~MeV.

The $\pi^{0}$ electroproduction on the proton was studied in Hall C at JLAB \cite{frolov}, in the region of the $\Delta$(1232) resonance via the  p(e,e'p)$\pi^{0}$ reaction. The authors give in Fig.~1 of Ref. \cite{frolov} an example of missing mass distribution for the reaction p(e,e'p)X. These data are read and reported in Fig.~2(c). The widths of all $\pi^{0}$ and $\eta$ peaks are related to their masses (proportional to 1/M). These widths fix the width of the small peak extracted at M=220~MeV. Several other peaks are introduced, following the results of the pp$\to$ppX reaction studied at SPES3 (Saturne) \cite{jy}. After introducing an arbitrary two-pion phase space, a contribution of the p(e,e'p)$\gamma$ reaction is observed around M$_{X}$=0.
\begin{figure}[!ht]
\begin{center}
\scalebox{.45}[.5]{
\includegraphics[bb=20 20 530 530,clip=]{prl7f2.eps}}
\caption{Insert (a): $\pi^{0}$ electroproduction at threshold, measured at MAMI \protect\cite{weis}. The missing mass spectra is integrated by 4 channels.
 Insert (b): missing mass of the p($\vec{e},e'\vec{p})\pi^{0}$ reaction studied at JLAB Hall A at $\theta_{cm}$=90$^{0}$ \protect\cite{sirca}.
Insert (c): missing mass of the p(e,e'p)X reaction measured at JLAB Hall C \protect\cite{frolov}.}
\label{Fig2}
\end{center}
\end{figure}
More detailed data from the same experiment \cite{frolovt}, are reported in  several spectra where structures can be extracted in the same missing mass range. The measurements were performed for two values of the four momentum transfer squared between the initial and the final electron, namely at Q$^{2}$=2.8~GeV$^{2}$ and Q$^{2}$=4~GeV$^{2}$.  The measurements were performed for a few values of P$^{0}_{p}$ and a few values of $\theta^{0}_{p}$. Four spectra are shown in Fig.~3 for  Q$^{2}$=4~GeV$^{2}$.
Fig.~4 shows another selection of spectra corresponding to Q$^{2}$=2.8~GeV$^{2}$. In both figures empty circles correspond to Monte-Carlo simulations \cite{frolovt} and full circles correspond to data. In the missing mass range studied here an excess of counts can be seen between data and the simulation which were fitted by a polynomial. On the other the quantitative informations are given in Table~1. The discrepancy between data and simulation for M$_{X}\le$60~MeV  has been attributed to the Bethe-Heitler process (ep$\to$e'p'$\gamma$ reaction).
\begin{figure}[!h]
\begin{center}
\scalebox{.47}[.5]{
\includegraphics[bb=20 20 530 530,clip=]{prl7f3.eps}}
\caption{The missing mass of the  p(e,e'p)X reaction \protect\cite{frolovt} studied at JLAB Hall C at Q$^{2}$=4.0~GeV$^{2}$. The empty circles correspond to Monte-Carlo simulations; the full circles correspond to data. Inserts (a), (b), (c), and (d) correspond respectively to  p$^{0}_{p}$=2~GeV and $\theta^{0}_{p}$=23$^{0}$,
 p$^{0}_{p}$=2~GeV and $\theta^{0}_{p}$=20$^{0}$, p$^{0}_{p}$=2.2~GeV and $\theta^{0}_{p}$=17$^{0}$, and
 p$^{0}_{p}$=2.45~GeV and $\theta^{0}_{p}$=17$^{0}$.}
\label{Fig3}
\end{center}
\end{figure}
\begin{figure}[!ht]
\begin{center}
\scalebox{.47}[.5]{
\includegraphics[bb=20 20 530 530,clip=]{prl7f4.eps}}
\caption{The missing mass of the  p(e,e'p)X reaction \protect\cite{frolovt} studied at JLAB Hall C at Q$^{2}$=2.8~GeV$^{2}$. The empty circles correspond to Monte-Carlo simulations; the full circles correspond to data. Inserts (a), (b), (c), and (d) correspond respectively to  p$^{0}_{p}$=1.9~GeV and $\theta^{0}_{p}$=33$^{0}$,
 p$^{0}_{p}$=1.55~GeV and $\theta^{0}_{p}$=23$^{0}$, p$^{0}_{p}$=1.7~GeV and $\theta^{0}_{p}$=19$^{0}$, and
 p$^{0}_{p}$=1.7~GeV and $\theta^{0}_{p}$=23$^{0}$.}
\label{Fig4}
\end{center}
\end{figure}
\vspace*{-3.mm}

We have looked at some existing data, in order to find evidence for the existence of a new boson, or a system of two leptons with opposite charge.
All spectra shown here, display a structure, but at slightly different masses. However, there is an indication of a possible regrouping around several mass values. The statistics is too low for giving an evidence if the results privilege one unstable mass or a few better defined masses.  We increase therefore the number of spectra studied, as those shown in Figs~3 and 4. The corresponding quantitative informations are summarized in Table~1. They favor a regrouping into several values; the same conclusion is favored by the existence of more than one peak in the same spectrum, as in Fig.~1(b). In summary these narrow structure masses (see Fig.~5), are tentatively observed at:\\
\hspace{3.mm}M=181$\pm$2~MeV (5 events),\\
\hspace{3.mm}M=198$\pm$2~MeV (5 events),\\
\hspace{3.mm}M=215$\pm$5~MeV (12 events),\\
\hspace{3.mm}M=227.5$\pm$2.5~MeV (5 events),\\
\hspace{3.mm}M=235$\pm$1~MeV (3 events).\\
\begin{figure}[!h]
\begin{center}
\scalebox{.47}[.5]{
\includegraphics[bb=47 284 520 520,clip=]{prl7f5.eps}}
\caption{Masses of the weakly excited structures extracted from several experiments (see text and table~1).}
\label{Fig5}
\end{center}
\end{figure}
We notice that the range exhibiting the largest number of experimental mass structures, namely M=215~MeV, agrees with the value extracted at Fermilab: M=214.3~MeV \cite{park}.  There is also a qualitative evidence in favor of a structure at M$\approx$214~MeV. The pd$\to$pd$\eta$ reaction was studied at CELSIUS \cite{bilg}. Fig.~4 (lower frame) in Ref. \cite{bilg}  shows a scatter plot of M$_{\gamma\gamma}$ versus M$_{pd}$,
where a careful observation indicates a lightly dark range around M$_{\gamma\gamma}\approx$214~MeV.

The mass difference between the three lowest masses extracted before, is close to
$\Delta$M=17.5~MeV. A mass gap  of
\vspace*{-2.mm}
$$\Delta M=35~MeV=\displaystyle\frac{1}{2} \displaystyle\frac{m_e}{\alpha} $$
where $m_e$ is the electron mass and $\alpha$ is the fine structure constant,  was observed between several narrow hadronic exotic masses \cite{bt4}. Such gaps for leptons, mesons, and baryons were pointed out long time ago \cite{macgregor} and recently discussed in ref. \cite{palazzi}.

The mass difference observed here equals half this value. However, the masses of the narrow exotic mesons, baryons, and dibaryons were attributed to quark clusters \cite{bt2}, whereas the prevent peaks were first related to two muon states. In this case, the  narrow resonances observed here, would not be of the same nature.
\begin{table}[t]
\caption{Masses (in MeV) and number of standard deviations (S.D.) of the narrow peaks extracted around M$\approx$215~MeV, from the p(e,e'p)X reaction studied at JLAB Hall C \protect\cite{frolovt} for Q$^{2}$=4~GeV$^{2}$ (Fig.~3) and Q$^{2}$=2.8~GeV$^{2}$ (Fig.~4). The width of the peak is given by $\sigma$ (in MeV).  p$^{0}_{p}$ is in GeV, and $\theta$ is in degrees.}
\label{Table 1}
\vspace{5.mm}
\begin{tabular}{c c c c c c c c c c}
\hline
Fig.&insert&set in \protect\cite{frolovt}&Q$^{2}$&p$^{0}_{p}$&$\theta^{0}_{p}$&M&$\sigma$&S.D.\\
\hline
Fig.~3&(a)&10&4.0&2&23&250&22&9.5\\
          &(b)&11&4.0&2&20&225&22&4.9\\
          &(c)&21&4.0&2.2&17&230&17&5.2\\
          &(d)&5&4.0&2.45&17&210&17&6.3\\
\hline
Fig.~4&(a)&14&2.8&1.9&33&200&17&1.9\\
            &(b)&19&2.8&1.55&23&225&17&4.0\\
            &(c)&34&2.8&1.7&19&215&17&3.0\\
            &(d)&36&2.8&1.7&23&210&17&2.9\\
\hline
\hline
&&12&4.0&2&17&235&22&5.1\\
&&14&4.0&1.8&17&220&22&2.6\\
&&15&4.0&1.8&20&220&17&4.9\\
&&16&4.0&1.8&23&225&17&1.5\\
&&19&4.0&2.2&23&235&17&5.3\\
&&20&4.0&2.2&20&200&17&5.9\\
&&4&4.0&2.45&14&215&17&3.5\\
&&6&4.0&2.45&20&180&17&3.7\\
\hline
&&9&2.8&1.9&23&215&17&3.8\\
&&10&2.8&1.9&25&210&17&3.75\\
&&13&2.8&1.9&31&235&17&1.9\\
&&18&2.8&1.55&25&215&17&3.5\\
&&28&2.8&2.15&23&180&17&11\\
&&29&2.8&2.15&21&180&17&8.6\\
&&30&2.8&2.15&19&200&17&3.4\\
&&33&2.8&1.7&17&215&17&2.8\\
\hline
\hline
\end{tabular}
\end{table}

The two lower masses M$_{\mu\mu}$ experimentally observed, are lower than the mass of two-muon disintegration threshold. A comparable situation was already observed in the baryon spectrum: two states, below the pion disintegration threshold, were extracted in the missing mass M$_{X}$ of the pp$\to$p$\pi^{+}$X reaction \cite{bt2}. The possibility to associate such gap with a boson of M=17.5~MeV, compares favorably to the model of Ref. \cite{walcher} which suggested the existence of a "genuine" Goldstone Boson with a mass close to 20~MeV.

Some results shown here are more qualitative, some results are statistically significant.  We have shown that the discussed structures can be observed in missing mass spectra from different reactions. All discussed data proceed from missing mass experiments, therefore the leptonic or bosonic nature of these structures can not be determined.

redpajama_set_name: RedPajamaArXiv


Prospectus LLC's legal team helps clients in a variety of ways including the preparation of offering documents and other relevant paperwork for private and public offerings. In addition, we have an extensive network of underwriters, hedge funds, investment banks and strategic partners that we are more than happy to share with all of our clients for their benefit.
Our team of attorneys works with issuing companies and their Chief Financial Officers as well as other executives who can help with the preparation of documents. This fully immersive strategy allows us to perfect all necessary documents for an offering, and it also allows us to identify the company's needs in the present and the future.
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In the past, Prospectus LLC has successfully helped in the placement of companies through IPOs, APOs, DPOs, and Special Purpose Acquisition Companies (SPACs). Our team specializes in offering documents regarding any type of security, whether they be convertible, hybrid or any type of equity. Aside from the actual drafting of these documents, we are also involved in their registration with the respective regulatory bodies. Prospectus LLC can also help with the listing of securities on any major exchanges such as the NYSE, NASDAQ, the Hong Kong Exchange (HKEX), the Korean Stock Exchange (KSE) and many more across the world. In addition, we also have plenty of experience representing placement agents, investors and even investment banks.
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Businesses with stock listed on OTC Markets through Pink Sheet listing may find it hard to comply with certain requirements and conform to listing standard practice. For any companies that have received notices of violation and risk de-listing, Prospectus LLC can help get you back on track. We can help business executives and the company as a whole review information and the current situation. Then, we can provide an analysis and a plan to get the company back in compliance with any regulation they had violated previously.


When you're behind the wheel and you make a request, Bixby will ask you to unlock your phone with a custom voice password2 in order to carry out your command.
1Language support is currently limited to Korean and U.S. English, and the user's device must be Bixby-compatible. App and service compatibility may vary by region.
2This specific function must be activated before use.


A PCBU must ensure that an emergency plan is prepared for the workplace.
The PCBU must maintain the emergency plan for the workplace so that it remains effective.
the number and composition of the workforce at the workplace.
The PCBU must implement the emergency plan for the workplace in the event of an emergency.


text:
Q: Вопрос по preg_match_all Есть строка
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У меня выводится все до первого закрытого дива

А как сделать так, чтобы выводилось все до четвертого закрытого дива?
Буду очень благодарен за подсказку

A: Собственно вот решение )
|
(.+?)
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|isU

redpajama_set_name: RedPajamaStackExchange


text:
Written by: FIDI GLOBAL ALLIANCE
The BBC has reported that tug boats and diggers are trying to free a huge container ship that ran aground in the Suez Canal in Egypt, blocking one of the world's key shipping routes.
The BBC further stated: "Egyptian officials said the Ever Given became stuck on Tuesday morning during a sandstorm.
"It has held up dozens of other vessels both north and south of the canal, which provides a vital link for freight between Asia and Europe.
"Oil prices rose on world markets on Wednesday amid fears that crude oil shipments could be delayed by the blockage."
More photos can be found in this article published on BBC.

redpajama_set_name: RedPajamaCommonCrawl


View the menu for Pizza Hut and restaurants in Queen Creek, AZ.Find your nearest Pizza Hut store locations in Queen Creek, AZ.
View the store hours and addresses of the Pizza Hut locations near Queen Creek, AZ, along with information about free delivery, the best tasting pizza, and the top-rated pizza restaurants.Get oven-hot pizza, fast from your local Pizza Hut in Queen Creek.
Our Community Your Next Step As a global leader in the restaurant industry, Pizza Hut makes hungry customers happy while cultivating a fun, supportive culture among team members.
Find Pizza Hut in Queen Creek with Address, Phone number from Yahoo US Local. Includes the menu, user reviews, 11 photos, and 847 dishes from Pizza Hut.
Information about Pizza Hut located in Queen Creek 85242, AZ.Local Pizza in Queen creek,AZ with maps, local business reviews, directions and more.
Little Caesars Pizza is classified under pizza and has been in business for 6 to 9 years.
Get store opening hours, closing time, addresses, phone numbers, maps and directions. Search or browse our list of Pizza companies in Queen Creek, Arizona by category.Store opening hours, closing time, address, phone number, directions.
Order pizza online for fast delivery or carryout from a store near you.Pizza Hut Express. 21398 S. Ellsworth Loop Road, Queen Creek, AZ.The Profile Page for this restaurant is brought to you by the DiningGuide.com service.Queen Creek, AZ Gilbert, AZ The Ingredients Speak For Themselves Here at BUDDYZ we are constantly sourcing the freshest ingredients for our recipes to deliver you the most delicious Chicago cuisine.
Nestled near the base of San Tan Mountain Regional Park at S.
Pizza Hut locations in Maricopa County, AZ (Queen Creek, Surprise, Tempe, Cave Creek,.).


…featuring the Rita Ora collection! Think really bold prints. REALLY BOLD. The Winter collection was also rather special because they included two pairs of shoes (usually, we only get one): a running shoe and a lifestyle shoe.
The running shoe is a gray pair of AlphaBounce sneakers. They're really comfortable–I was a bit worried about the chunkiness of the sole but I like them!
And the lifestyle shoe is a really classic Adidas model: the Superstar. Dang, these things have been around since 1969? I've never owned a pair of Superstars myself–my favorite part of these are the gold logo tags.
And on to the clothing! There were two Rita Ora collection pieces in this box: a Sweatshirt and tights. Both of them feature her 'Banned from Normal' slogan.
Here's the sweatshirt–when I say bold I mean BOLD!
This is personally, way too busy for me to wear out and about but I'm still of a fan! I like the overall color scheme and I'm digging that Tiger trefoil on the back. The slouchy, loose fit looks really comfortable. Poshmark it is!
The tights are less funky and more wearable, I think–These will look great with the other included top (coming up) and either one of the shoes! That's the best part about Avenue A, in my opinion. Lots of outfits, yeah!
The last piece is a 2 in 1 Top from the Fall/Winter 2017 collection. I love love love that it's a layerable top that actually comes apart easily! This top has a gray tank underneath a white t-shirt that has a keyhole in the back. I use a lot of my running clothes for yoga as well so this is a great tank/shirt piece for both activities.
I went off the deep-end, for Summer. In terms of adding new Subscription Boxes, that is. HAHA oh gosh. Its true, I get buyer's remorse sometimes but the Avenue A box from Adidas definitely has NONE. Yes, it was THAT good. ut, to be fair, I signed up because I already saw full spoilers on MySubscriptionAddiction.com.
There were two spoilers that convinced me to sign up (BTW this is a $150 subscription sent quarterly): These really awesome and comfortable Edge Lux Bounce Running Shoes in this really fun blue color and this Fit Smart running watch. I actually gave it to B who has been using it daily–he wishes it wasn't white but he's been using it daily. It has a heart rate monitor and interacts with an app to give you workout coaching. Back to the shoes–the tongue is part of the top fabric so it doesn't slip and the toebox is very stretchy which makes them extremely comfortable for those with wider feet, like me. These make great weekend errand shoes–stylish yet comfortable when you're darting from place to place.
The other things in the box (YES there were other things) were amazing as well! There was a pair of running shorts (the kind that comes with its own liner), a great lightweight running top (that I wore to Yoga), a headband (that I also wore to yoga) and a pair of slides that are not something I really wear. I come from a slipper wearing culture (we wear slippers as our daily footwear –not the plastic flip-flop kind, we wear the leather-wrapped, ergonomic with arch support kind) and these would be out of place in Hawaii unless you were going to the pool to swim laps? Or in a gym locker room? Hmm. These might get eBayed but I am digging the colors of the stripes and they do look rather comfortable. Hmm decisions decisions.
Anyway, what'd you think? I feel like $150 for two pairs of footwear, an exercise watch, and an entire workout wardrobe is a STEAL, especially since its quality stuff. I'm definitely looking forward to Fall's box! The spoilers are on MSA already–there's a pair of fun leggings and a pair of shoes that are commemorating the Boston Marathon.
UPDATE: Cyber Monday Special! $50 off every pair–until 11/30/15. Have fun!
So now, with a bit more polish, I'll begin. If you haven't heard of M.Gemi before, please please please go check them out. How it works is M.Gemi releases new collections of shoes every week–everything is Italian made and it's BEAUTIFUL. They do everything from amazing pumps to extremely covetable flats, comfortable boots, sandals, you name it. They do business with the same factories that do luxury brands so the quality is ON POINT–I can definitely vouch for that! The shoes are in the $200+ range but they offer free shipping (for continental US) and free returns so if you're not entirely in love, no worries there.
Enter, M.Gemi's Stellato. They run for $198 and are inspired by a smoking flat! My heart was set on Bronze but I was tempted into buying that really vibrant Violet Shimmer. Hahaha.
…possibly a little bling? That I could add/DIY myself to channel my inner fashion guru and don some MIU MIU? *gasp* Which I love but is def. not in my price range? There's no way.


This luxury newly built 4-bedroom villa is situated in a quiet rural location just 300 m from the beach, enjoying lovely views of the Mediterranean and the surrounding subtropical banana plantations.
The villa is located in a prime location between Paphos and Coral Bay area, offering total privacy and being at the same time easily accessible on foot for shops, restaurants, bus-stop, bank and a sandy beach.
Banana Gardens villa is an ideal holiday spot giving guest a chance for an extremely high standard accommodation for joyful and relaxing holidays under the Cyprus sun in combination with Cypriot hospitality.
Less than 10 minutes drive from Paphos centre which has a large selection of shops, restaurants & nightlife. The villa is 3.5km from the sandy beach of Coral Bay and the nearby banks, restaurants & shops.
Comfortable Holiday Villa close to Sea & Sandy Beach, Northern Cyprus. Fab!


text:
Court offers guidance on injunctions for breaching non-solicitation covenant, Law Times ( September 17, 2012)
04 Sep Court offers guidance on injunctions for breaching non-solicitation covenant, Law Times ( September 17, 2012)
COURT OFFERS GUIDANCE ON INJUNCTIONS FOR
BREACHING NON-SOLICITATION COVENANT
Generally speaking, there are two types of injunctions: mandatory and prohibitory. Like the two-headed god Janus, these injunctions are looking in different directions. The former is looking to the past for a remedy in the sense that it requires a defendant to undo some wrong done. The latter is looking to the future in that it seeks to restrain, either permanently or temporarily, the defendant from committing a specified act.
In its recent decision, Edward Jones v. Voldeng, the British Columbia Court of Appeal considered the test for granting an interlocutory injunction in the context of the violation of a non-solicitation covenant contained in the employment contract of an investment adviser. The court discussed the effects of violating a non-solicitation and non- competition covenant and offered helpful observations with regards to the irreparable harm and balance of convenience components of the three-prong test. The test also requires an applicant to establish that there is a serious question to be tried.
In this case, an investment adviser, Randy Voldeng, resigned from Edwards Jones to join its competitor, RBC Dominion Securities Inc. Voldeng's employment contract prohibited him from soliciting, directly or indirectly, sales to or from any of Edward Jones' customers for six months following his departure. Prior to his resignation, Voldeng e-mailed a number of his clients informing of his departure and advising that he would call them "personally in the next few days to answer any questions and address any concerns you may have." One month after he joined RBC, accounts valued at approximately $20.2 million had transferred to RBC. In response, Edwards Jones brought and obtained an interlocutory injunction that prohibited Voldeng from initiating any contact with any former client for six months. On appeal, the court held the prohibition was too broad and overruled it.
Voldeng successfully appealed on a number of grounds, chief among them that the chambers judge erred in finding that the apprehended financial injury to Edwards Jones constituted irreparable harm. Referring to the Supreme Court of Canada decision Wale v. British Columbia (Attorney General), the court observed that neither of the terms irreparable harm or balance of convenience has a precise meaning. They are more properly seen as guides that take colour and definition in the circumstances of each case. Recognizing that these elements of the test require consideration, the court rigorously considered them with a particular focus on irreparable harm, which is an essential factor in determining the appropriateness of an interlocutory injunction.
Relying on its earlier decision, Onkea Interactive Ltd. v. Smith, the court observed that irreparable harm comes in two types: harm that cannot be quantified in monetary terms, such as permanent market loss or irrevocable damage to business reputation, and harm that cannot be compensated, such as the inability to collect damages.
On injunction, the chambers judge accepted that the case before him fell within the first category and erroneously concluded that B.C. law differs from Ontario in that in the western province, "damages may not be an adequate remedy for a breach of a non-solicitation covenant on the basis that it would be extremely difficult for the plaintiffs to separate damages for loss of business caused by the breach from those resulting from normal, fair competition."
On appeal, Voldeng successfully contended that the harm flowing from the violation of non-solicitation covenants differs from breaches of non-competition covenants. The appeal court agreed. "The damages that flow from a breach of a non-solicitation covenant in the employment contract of an investment advisor generally are calculable because the industry is regulated heavily," the court stated. "The value of the portfolio of a departing client is known, as is the return to the brokerage firm of managing that portfolio." Having determined that Edwards Jones was able to calculate its exact financial loss, the court concluded that Voldeng's solicitation did not constitute irreparable harm. In doing so, the court cautioned that while most improper solicitations may result in calculable damages, "it must not be assumed that all will".
In contrasting the effect of violating a non-competition covenant, the court observed that it usually would not be possible to tell whether business is lost to the employee's new employer as a result of legitimate or illegitimate competition. Therefore, such damages, not being calculable, generally constitute irreparable harm.
Turning to the balance of convenience prong of the test, the court concluded that it favoured Voldeng when it noted that "in the context of a non-solicitation covenant, the interests of an individual investment adviser and his or her clients often tips the balance of convenience in favour of the investment adviser."
In fact, the court was of the view that an interlocutory injunction may cause irreparable harm to Voldeng because, "if his conduct were found to be proper, it would not be possible to determine which of his client would have shifted to RBC if he had been able to inform them of his new contact particulars." Having acknowledged that the interests of third parties should be taken into consideration when assessing the balance of convenience, the court stated: "Arguably, any contact with former clients is solicitation, but this court has made it clear that in certain relationships, some such conduct is not only proper, but is desirable." This conclusion folds perfectly into the general proposition that nobody "owns" clients. Instead, they should be free to receive information from all competitive sources and have the ability to decide if they will follow an investment adviser.
I must sound a note of caution about Voldeng, however. It should not be taken as establishing a special "investment advisor" category of relationship to which the general principles governing the grant of an interlocutory injunction would not apply. While the interests of the clients of investment advisers are a legitimate factor to take into account, it is but one question in the overall context of the injunction analysis. It should not be considered as unique to that relationship because there are many other situations in which similar interests may be relevant.


"R. E. McNamara, Inc. did an excellent job from the conceptual stage through the demolition and construction of our 2012 new kitchen and again in 2014 on our new bathroom. These were extensive projects which entailed a few months of intensive work with outstanding results.
Their workers were always professional, had expertise and knowledge in their trade areas, were honest, polite, and always on time. Attention to detail was amazing. They always went out of their way to make the results as perfect as possible. We were extremely please with the quality of all their work. They actually exceeded our expectations in all aspects on both jobs and we will definitely use R. E. McNamara, Inc. for any future projects."
"Your principal team (designer, cabinetmaker and installer) had an exceptional grasp of my project from beginning to end...Everyone was polite, prompt, receptive and responsive to any challenges and/or changes. I was extremely impressed by all of the team's creative problem solving capabilities and knowledge base."


text:
Place Category: Attractions, Food Nightlife, and Virginia
While this issue of Esquire was in the process of shipping to the printers, we learned that Prairie School was shutting its doors before the end of May. It's a shame if you never got to see it, because the place was a beaut.
Conceived by Jim Meehan, who helped codify the speakeasy motif in 2007 with PDT (his saloon-behind-a-phone-booth in New York's East Village), Prairie School is altogether different: an elegant expression of midwestern pride, from the grain spirits it serves to the way sunlight is, yes, allowed into the room. Named after a philosophy of architecture associated with Frank Lloyd Wright, it feels like the stylistic opposite of PDT, with high ceilings and big windows and a cocktail list that is, like Chicago itself, both slap-your-back friendly and shoot-the-moon ambitious. What you're drinking: The Lemon Ice cocktail, which is inspired by sweet slush served at Johnnie's Beef in suburban Elmwood Park.


Jeremy Farrar is Director of the Wellcome Trust, a global charitable foundation dedicated to improving human health for everyone through allowing great ideas to thrive. Before joining the Trust he was Director of the Oxford University Clinical Research Unit in Vietnam, where his research interests were in infectious diseases, tropical health and emerging infections. He has contributed to 550 peer-reviewed scientific papers and served on several global advisory committees.
Jeremy was appointed OBE in 2005 for services to Tropical Medicine, and he has been awarded the Memorial Medal and Ho Chi Minh City Medal from the Government of Vietnam, In 2015 he was recognised by Fortune magazine as one of the top 50 of the World's Greatest Leaders (12th in the list). He is a Fellow of the Academy of Medical Sciences, the National Academy of Medicine and a Fellow of The Royal Society.


Microsoft has released Intellipoint 6.20.182.0 for its mouse products. This software is for both 32 and 64 bit versions Windows XP and Windows Vista.
For other languages, visit the Microsoft Hardware Download Page.
Can you tell if this version fixed the so called screen flickering problem? "flicker" bug is present in 6 and 6.1 versions of IntelliPoint. I think it's because of "Instant View" feature.
I've found that the flicker IS still there with the subject release. (I've read that this only happens with ATI graphics cards.) I seem to have solved the problem, however, by doing the following - a) setup your buttons however you want, making sure that "Instant Viewer" and "Magnify" are not assigned; b) kill the ipoint.exe process in the task manager; c) run the mouse control panel applet. At this point the intellipoint functionality is restored but without the flicker (knock on wood).


text:
What Is The IATA Code For Mueda Airport?
IATA: MUD ICAO: FQMD
Name Mueda Airport
Latitude 11° 40' 22.44" S
Longitude 39° 33' 47.16" E
Wikipedia https://en.wikipedia.org/wiki/Mueda_Airport
FAQs for What Is The IATA Code For Mueda Airport?
What is the airport code for Mueda Airport?
What is the ICAO code for Mueda Airport?
Airport Code FQMD
Airport Code MUD
Mueda Airport Code
Mozambique airport codes
Chicago Airport Code


Production began at Arvika Gjuteri in 1971, and now includes casting and processing of components in nodular and grey iron. Thanks to a large network of specialists we can also offer products with special requirements on, for example, induction hardening, ED/powder coating and assembly.
Arvika Gjuteri has a stable ownership situation, with Swedish Powertrain AB as its owner. Swedish Powertrain AB is equally owned by Sibbhultsverken Group AB and LEAX Group AB, two strong partners who, by their many years of industrial experience and competence, will strengthen our potential on the national and global market.
Today the company is licensed to produce approximately 35,000 tonnes of cast goods – historically the level has been around 25,000 tonnes a year. Thanks to an intensive investment programme, we now have a modern smelting plant equipped to cope with the today's and tomorrow's demands on quality and availability.
Arvika Gjuteri comprises a machine moulding foundry and a smaller hand moulding foundry, so it encompasses most of a component's life cycle. Series for machine moulded goods begin at approximately 1,000 units per year, depending on the design, and extend beyond 100,000. Our moulding box has the dimensions 1375x975x390/390mm (54.13″x38.38″x15.35″/15.35″) which means we can manufacture products weighing close to 400 kg.
The operation is certified to ISO 14001 (environment) and ISO/TS 16949 (quality). The majority of the products we make have complex castings and are core-intensive, with high demands on casting precision.
We process cast goods in our own plant or with a subcontractor. The focus is on using the most suitable process for the component in question, thereby assuring optimum efficiency and quality in the product.