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Wildlife Watching: What Will You See On the High Seas?
When people imagine a cruise holiday, they likely picture passengers doing nothing more than lounging in the sun, gorging on mounds of inclusive fodder, before heading inland for a spot of sightseeing.
But there's more to cruising than that, right?
Right. While there's certainly ample time to catch some rays and graze at the buffet during your trip, cruise holidays offer passengers so much more – like the opportunity to spot rare, endangered and altogether beautiful wildlife, for example.
From whale sharks and dolphins to kiwis and tigers, in this guide, we'll be filling you in on the wildlife you're likely (or sort of likely) to see on a cruise break in Australia, New Zealand or Southeast Asia.
Australia may be famed throughout the world for its deadly snakes and spiders, but us Aussies know there's more wildlife to see than creepy crawlies. Here, we look at some of the critters you're likely to spot should you book a cruise in Australian-waters.
Whilst Humpback Whales spend the majority of their life in polar seas, they are known to pass Australia's West Coast en-route to sub-tropical breeding grounds. Labelled the 'gentle giants' of the sea, Humpbacks can grow up to 20m in length, making them easy to spot should they surface beside your ship.
Despite their imposing scale, Whale sharks are harmless creatures that prey on krill rather than humans. It's this diet that attracts these polka-dot beasts to Australia's shores between March and July each year; they visit to fill up on krill, which are enticed by Australia's brightly coloured reefs.
Unless you're someone that considers them a pest, most Aussies would be thrilled to see a kangaroo frolicking about in its natural habitat. As the name suggests, the best place to see 'roos is Kangaroo Island; a popular cruise port located seventy miles south of Adelaide.
Another national treasure capable of warming the cockles of many an Australian resident is the Koala Bear. Found in coastal regions of Queensland and Victoria, Koalas are notoriously difficult to spot in the wild. If you're keen to see one, visit The Rainforest Habitat whilst your cruise ship is docked in Port Douglas, Queensland.
The country's national symbol may be a small flightless bird, but that doesn't mean New Zealand lacks notable wildlife. Don't believe us? Here's a look at some of the wildlife you might chance upon during a New Zealand cruise holiday.
Ever wondered what the largest animal on earth looks like up close? Book a New Zealand cruise break, and you might find out. Marine biologists believe a colony of Blue whales spend much of the year off the coast of Taranaki in New Zealand's North Island. For the best chance of seeing these magnificent mammals, book a whale-watching excursion when you call to port.
Despite their deadly namesake, Killer Whales are naturally friendly and inquisitive thanks to their close relation to dolphins. That means, it's likely they'll find you before you find them. To ensure a sighting, book a day trip to the Hauraki Gulf Marine Park during your Auckland port call.
No New Zealand wildlife tour would be complete without mention of the country's famous flightless bird, the Kiwi. Found in many of NZ's national parks, Kiwis are no bigger than a chicken yet lay huge eggs in relation to their scale. If you're interested in seeing a Kiwi in the flesh, head to the National Aquarium of New Zealand in Napier.
Though Leopard seals spend much of their life on Antarctica's pack ice, the winter forces them to seek warmer climates – thus bringing them to New Zealand. As the second biggest seal in the Antarctic, leopard seals have garnered a fearsome reputation thanks to their massive jaw and row of razor sharp teeth. For your chance to see these enigmatic predators in the wild, head to Auckland at the tip of New Zealand's North Island.
Thanks to its bio-diversity and climate, Southeast Asia is home to all manner of life – much of which is yet to be discovered. Here, we explore some of the exotic wildlife you're likely to see on a cruise holiday to Vietnam, Indonesia or Thailand.
If you love dolphins, you'll be well catered for in Asian waters. Dolphins are prevalent in coastal waters across Southeast Asia – particularly around the Banda Islands of Indonesia. Thanks to their friendly and curious temperament, dolphins are known to approach cruise ships, making them very easy to spot.
The Great White Shark may be the most feared shark in the world, but in Asian waters, it's the Bull Shark you should fear. Bull sharks are one of the only breeds of shark to spend a large majority of time in tropical waters, and they've particular fondness for shallow, coastal waters.
The Komodo Dragon may look like a creature straight out of Jurassic Park, but they're very much alive and kicking. Located on a select few islands in Indonesia, the Komodo is the largest lizard on earth and much revered by local people. Surprisingly, it's relatively easy to see a Komodo in the wild; simply book a trip to Komodo Island, a UNESCO World Heritage Site that's home to a number of these unique predators.
If you've yet to see a monkey in the wild, chances are you're about to. Most countries within Southeast Asia have a significant monkey population given that many cultures consider them sacred. During an Asian cruise break, Vietnam is the most likely place you'll see a monkey or two.
So there we have it – just some of the wildlife you're likely to see on your next cruise break to Australia, New Zealand and Southeast Asia. For more tips and advice on cruise travel, be sure to check out the rest of the Cruise1st Australia blog. Alternatively, if you're interested in booking a cruise holiday with us, click here to visit our homepage and browse our range of upcoming cruise holidays.


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Notes on Derrida's "Structure, Sign and Play in the Human Sciences"
deconstruction / derrida / Levi-Strauss / Nietzsche / structuralism / Uncategorized
Derrida: "Structure, Sign and Play in the Discourse of the Human Sciences"
From Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978): 278-93.
"We need to interpret interpretations more than to interpret things" (Montaigne).
Derrida refers to the history of the concept of structure and an "event" in that history (it should be noted that in this opening paragraph, Derrida himself highlights the bracketing of the term event in quotation marks to serve as a precaution). Even here, the choice of the word "event" is "loaded" with a "meaning" that structural or structuralist thought seems to preclude. Thus we would have to say this word "event" as though it were crossed out or sous rature (under erasure). And so, with these precautions and noting structuralism's potential objections, Derrida chooses to speak of an event whose "exterior form would be that of a rupture and a redoubling" (278).
This rupture perhaps brings to mind what Althusser normally calls an "epistemic break", insofar as Derrida notes how the concept and word "structure" are as old as the episteme of Western philosophy and intertwines deeply with the "soil of ordinary language". In fact the word and concept of structure are metaphorically displaced by the "deepest recesses" of the episteme. Of course, Althusser attributes epistemological breaks specifically to Marx and the way in which ideological conceptions are replaced by scientific ones. Here, what concerns the notion of an "event" in the history of the "structurality of structure" is the way in which it has always already been at work and "neutralized or reduced" due to its spontaneous attribution of a center or point of presence, "a fixed origin". The goal of attributing a fixed center to structure is in order to "limit what we might call the play of structure". It is not to eliminate play but to limit it according to the "total form" of structure that the episteme has succeeded in warding off "the notion of a structure lacking any center", which would represent "the unthinkable itself". (279).
Perhaps the reason why the word "event" would be foreclosed by the metaphysics of presence tied to the concept of structure is rooted in the etymological root of the word "event", which literally means "to come out (of), to fall out", etc. Thus events, etymologically speaking, would by definition elude and fall out of the structurality of structure (a falling out of the grasp of the presence of the center), thus displacing the play that structure would attempt to centralize.
The center both closes off play and makes it possible, it limits the permutation, transformation and substitution of elements. And this is why the epistemic conception of center (as regards structure) hits upon a paradox, wherein the "center is not the center", i.e. is both "within the structure and outside it". Derrida, obliquely referencing Freud, claims that this coherent contradiction "expresses the force of a desire". (In the English translation, Bass appends a very helpful footnote, pointing us to Derrida's unpacking of this claim in Dissemination ["Plato's Pharmacy"] and adding that "in dream interpretation…a given symbol is understood contradictorily as both the desire to fulfill an impulse and the desire to suppress the impulse" (fn. 1)). The role of centering play is to reinstate an "immobility and a reassuring certitude" (read: presence) that wards off and masters anxiety, since the latter "is invariably the result of a certain mode of being implicated in the game, of being caught in the game, of being as it were at stake in the game from the outset". It should be noted here that the words translated here in English as "play" (i.e. the concept of "play" in the title of the essay) and "game" are translating the same, single word "jeu" in the French text. Thus the "game" or "play" that the center limits and restricts is also the necessity of controlling and mastering anxiety by giving it well defined confines.
What is at stake here in the outset is pointing out the ways in which, in its contradiction, the center—so central to structure—is thought both as "origin or end, arche or telos), and this contradiction is the necessity of thinking structure and center as "a full presence which is beyond play". And we could add, it is the notion of a full presence that coincides with the reduction and mastering of anxiety, since anxiety implies an absence, in particular insofar as it lacks an object to anchor anxiety down into the presence of a definite fear.
As will become clear later on in the essay but which is indicated here, the fact that center "plays" on both sides of its binary oppositions, this will entail that we cannot sustain a proper deconstruction of this concept without foregoing the approaches of an archaeology or eschatology (at least in their current forms determined by a metaphysics of presence).
Before we delve into the impact of the rupture or event cited in the first paragraph, Derrida notes that we should be aware of how the history of the concept of structure "must be thought of as a series of substitutions of center for center, as a linked chain of determinations of the center". What is at stake in the metaphysics and determination of "Being as presence" is the history of these "metaphors and metonymies" (eidos, arche, telos, energeia, ousia), etc. (279-80).
The event is the (re)thinking of structure, which is at once a rupture and repetition. What entails is that the center of structure eludes "being-present" and thus entails that the "absence of the transcendental signified extends the domain and the play of signification infinitely".
In a long paragraph that ends the first section of this essay, Derrida notes a few "names" and indications that have prepared this event: Nietzsche's critique of metaphysics (of Being and truth, for which the concepts of play, interpretation and sign were substituted); the Freudian critique of self-presence/consciousness; "and, more radically, the Heideggerian destruction of metaphysics, of onto-theology, of the determination of Being as presence". And yet we are nevertheless implicated and complicit with this logocentricism/metaphysics of presence, and we lack the language for overcoming it or foregoing it (280-281). Even with the concept of sign. As Derrida says: "But we cannot do without the concept of the sign, for we cannot give up the metaphysical complicity without also giving up the critique we are directing against this complicity, or without the risk of erasing difference in the self-identity of a signified reducing its signifier into itself or, amounting to the same thing, simply expelling its signifier outside itself" (281). We are thus caught in a circle—more or less exasperated or naive depending on the formulation or formalization of this circle. This leads to a conundrum, an "exercise" which is the most widespread (282), which is the following: "Since these concepts are not elements or atoms, and since they are taken from a syntax and a system, every particular borrowing brings along with it the whole of metaphysics. This is what allows these destroyers to destroy each other reciprocally—for example, Heidegger regarding Nietzsche, with as much lucidity and rigor as bad faith and misconstruction, as the last metaphysician, the last "Platonist". (281).
Since we are at a break in this essay, it would be interesting to point out that this is precisely one of the inspirations for the early forms of non-philosophy that Laruelle proposes. Laruelle also sees in the matrix of philosophical decision the spontaneous interworkings of its syntax. In suspending the decisionality of philosophy's tactical and syntactical matrix, one thereby undoes the "widespread" exercise of turning philosopher's against each other in the habitual conflicts of internecine warfare.
Here Derrida turns to ethnology, and as above, it is only with a decentering and dislocation of European culture that ehtnology could be brought about. Both the destruction of the history of metaphysics and the birth of ethnology "belong to one and the same era". (282). Just like Derrida described language and its inevitable complicity with metaphysics, "the ethnologist accepts into his discourse the premises of ethnocentrism at the very moment when he denounces them". Also, just as we are caught in the metaphysical circle, there are different gradations of being implicated in such a circle or in the logo-eurocentric bind: "The quality and fecundity of a discourse are perhaps measured by the critical rigor with which this relation to the history of metaphysics and to inherited concepts is thought". Thus Derrida is bringing up the stakes of being indebted to and complicit with a sort of metaphysical and ethnocentric inundation of language and "the resources necessary for the deconstruction of that heritage itself. A problem of economy and strategy".
As Derrida points out, this is what will make Lévi-Strauss a touchstone for these issues in the human sciences, insofar as his work is elaborated through "this critique of language and this critical language in the social sciences". Pointing to a binary opposition that stems back to the pre-Socratic foundations of philosophy, Derrida brings up the nature/culture dyad, which Lévi-Strauss both relies upon to a certain extent and works to undo: "that which is universal and spontaneous, and not dependent on any particular culture or any determinate norm, belongs to nature…that which depends upon a system of norms regulating society and therefore is capable of varying from one social structure to another, belongs to culture" (283). Yet he encounters what he refers to as a "scandal", which is the scandal of the incest prohibition, since it at once seems to be universal and yet, as a prohibition, also seems to be a norm and therefore cultural. Yet, as Derrida points out, "Obviously there is no scandal except within a system of concepts which accredits the difference between nature and culture". As Derrida will argue, incest prohibition both "escapes these concepts and certainly precedes them—probably as the condition of their possibility".
As a side note, this brings to mind the way in which Deleuze and Guattari will deal with incest in Anti-Oedipus as a "threshold". One is either on this side of or beyond the limit of incest: in fact, they will eventually quote Derrida's reading of Rousseau in Of Grammatology for backup on making this point.
As Derrida argues, what Lévi-Strauss is contemplating as a scandal here is the evidence that "language bears within itself the necessity of its own critique" (284). And there are two paths in Derrida's mind. The first path is to "systematically and rigorously" question the history of these concepts through a philosophical and philological investigation. And yet this would be not to fetishize them or circumscribe them but to "deconstitute them" in a way that is not familiar to the traditional work of the philologist or historian of philosophy. As he says, this is the "step 'outside philosophy'", something he claims is more difficult than it appears, since we are "swallowed up in metaphysics in the entire body of discourse" from which we have claimed to disengage.
I have to comments to add here, both of which are with an eye to Laruelle's elaboration of non-philosophy in Philosophy and Non-philosophy. First, as Laruelle will claim, philosophy and its language cannot analyze and critique itself from within, thereby stepping out of it: for this, there must be a formalization and axiomatization (non-philosophy). Secondly, non-philosophy shows that we are not "in" philosophy, and that this is merely a hallucination. One does not exit philosophy to enter the real. This is taken up in the last chapter explicitly of Philosophy and Non-philosophy with regard to Marx's notion of an Ausgang or out-going. Let's return to Derrida's text, lest we get sidetracked for too long.
The second path, which Derrida suggests is closer to the path of Lévi-Strauss, is to treat the old concepts as "tools which can still be used" (285). This will get us to the notion of bricolage that Lévi-Strauss coins. "No longer is any truth value attributed to [old concepts]; there is a readiness to abandon them, if necessary, should other instruments appear more useful. In the meantime, their relative efficacy is exploited, and they are employed to destroy the old machinery to which they belong and of which they themselves are pieces. This is how the language of the social sciences criticizes itself". This is how he plans to distinguish "method from truth, the instruments of the method and the objective significations envisaged by it".
The essence of bricolage, then, seems to be that Lévi-Strauss will utilize as a tool the truth value of which he will call into question.
Due to this precariousness and openness, Lévi-Strauss will oppose the engineer to the bricoleur. The engineer "should be the one to construct the totality of his language, syntax and lexicon. In this sense the engineer is a myth". Thus the engineer is a fantasy or a myth, "a theological idea": "and since Lévi-Strauss tells us elsewhere that bricolage is mythopoetic, the odds are that the engineer is a myth produced by the bricoleur". Following this path, however, we see that the engineer and the scientist are also "species of bricoleurs", and thus the distinction begins to break down (which may itself show that the concept of bricolage itself is a tool in the vein of bricolage, meaning to break down after serving a certain usefulness, albeit Derrida does not venture that here, perhaps leaving it implicit).
Furthermore, insofar as Lévi-Strauss reflects on the mythopoetic status of bricolage, he is also criticizing the utilization of one his key terms. And this critique coincides with what Derrida seems to be most fascinating about his work, namely, "this critical search for a new status of discourse is the stated abandonment of all reference to a center, to a subject, to a privileged reference, to an origin, or to an absolute archia". It is precisely in the critique of bricolage and of its status that Lévi-Strauss will continue the "theme of this decentering" in the "Overture" to his last book, The Raw and the Cooked (286).
First, Lévi-Strauss disrupts the notion of a central myth, and therefore chooses the Bororo myth as one that is highlighted not because it is typical but because it is irregular.
Second, he points out how the myth itself is decentralized or acentric in terms of its origin, and thus it cannot "have an absolute subject or an absolute center". As Derrida says: "In opposition to epistemic discourse, structural discourse on myths—mythological discourse—must itself be mythomorphic. It must have the form of that of which it speaks". This mythomorphic or, as Lévi-Strauss calls it, "anaclastic" (in the sense of relating to the study of reflected and diffracted rays) discourse must "respect" the "rhythms" of myths (287). The logic behind this treatment of his language is due to his search for a tertiary code. The primary code would "provide the substance of language", and the secondary code would be myths themselves in their mobilization of identities and relations. The tertiary code of critical discourse would allow for the "reciprocal translatability of several myths". Hence the discourse in the Raw and the Cooked is itself a myth, a "myth of mythology". And, insofar as myths themselves are anonymous, so too is this tertiary discourse, whose function "makes the philosophical or epistemological requirement of a center appear as mythological, that is to say, as a historical illusion".
But this dimension of meta-mythology runs the risk of making all discourses on myth irreducibly and unevenly equivalent. As Derrida says, this is both "classic, but inevitable question" and one to which Lévi-Strauss does not answer. Furthermore, it perhaps cannot be posed as a question even until the relations between the "philosopheme or the theorem" and the "mytheme or the mythopoem" has been posed explicitly, "which is no small problem" (288). There is an inherent danger here of reducing all concepts down to naivetes. For Derrida, going beyond philosophy is not in "turning the page of philosophy" (albeit, Heidegger and Derrida themselves will contemplate the "death of philosophy" as a sort of unavoidable event, which Laruelle rightly shows a begging of the question of sorts), but "in continuing to read philosophers in a certain way". Yet, Lévi-Strauss seems to be aware of these problems, since Derrida shows that he not only sees structuralism as a means of critiquing empiricism, but also that his own essays are in themselves empirical and "can always be completed or invalidated by new information".
But after Derrida's long quote of Lévi-Strauss (288-89) we come back to the notion that the lack of a center in his mythological discourse is the fact that in his work totalization is both "useless" and "impossible". This is not merely due to the finitude inherent in empirical study but also "from the standpoint of the concept of play" (289). This is to say that totalization is not impossible due to an indefiniteness of the empirical, "but because the nature of the field—that is, language and a finite language—excludes totalization". This is because it lacks a center that would halt play, "a field of infinite substitutions only because it is finite". The movement of play, made possible by this lack of a center, is "the movement of supplementarity". As he notes elsewhere, the supplement (the Nachtrag in Freudian terms), is the appendix, postscript, footnote, at once what is missing and a surplus. Signification is always "floating", always performing a "vicarious function, to supplement a lack on the part of the signified".
As Derrida closes his essay, he continues to look at the text of Lévi-Strauss, particularly the way in which he uses the term "supplement" without the emphasis Derrida gives it here. In the quote from his introduction to Marcel Mauss, Lévi-Strauss discusses the way in which humans symbolically portion out significations that resonate with a symbolic surplus. This surplus is what he calls a ration supplémentaire (supplementary allowance, as Bass translates it). This supplementarity is complicit with a complementarity of signifier to signified "which is the very condition of the use of symbolic thought" (290).
Here Derrida shifts to another quote in which the concept of mana as a linguistic "zero phoneme" is introduced to ballast—supplement—the notion of play. Mana is a stand-in, at once material and empty sign, it coheres in its contradiction as a "sign marking the necessity of a symbolic content supplementary to that with which the signified is already loaded, but which can take on any value required, provided only that this value still remains part of the available reserve and is not, as phonologists put it, a group-term". This is to signify further, drawing on Roman Jakobson, that the zero phoneme is not a phoneme absence but an emptiness of preliminary presence that can fulfill any function do to its lack of "differential characters". Not the absence of signification, and yet not a particular signification.
Moving to the final paragraphs, what is at stake in the notion of play is that it is not just the play of absence and presence (Freud: fort/da), but also must be conceived before this alternative: "Being must be conceived as presence or absence on the basis of the possibility of play and not the other way around" (292). This is to remove that "ethic of nostalgia for origins" that, in many sense, reminds me of Nietzsche, his critique of hope and his call upon an eternal recurrence whose sameness is not presupposed or ready-made (present) but empty, whose repetition precedes its origin. Here, Derrida confirms this by juxtaposing the sad nostalgia of Rousseau seeking to restore an origin or faced with the exhaustion of a non-originary origin, and "Nietzschean affirmation, that is the joyous affirmation of the play of the world and of the innocence of becoming, the affirmation of a world of signs without fault, without truth, and without origin which is offered to an active interpretation. This affirmation then determines the noncenter otherwise than as loss of center". What is key to Nietzsche's affirmation is that it does not have anything to fall back upon, and is therefore insecure but, as I would say, free. This is to radicalize the loss of presence in Nietzsche's affirmation: "For there is a sure play: that which is limited to the substitution of given and existing, present, pieces. In absolute chance, affirmation also surrenders itself to genetic indetermination, to the seminal adventure of the trace". Here already, Derrida is invoking the notion of dissemination, which is something that Rousseau, too, inspires him with, even if he may usually instill the negative image of this notion.
I will add as a quick note that the juxtaposition of Rousseau and Nietzsche here vis-a-vis presence certainly is helpful as pertains to the notion of play, but I would suggest two things: first, Nietzsche takes much from Rousseau and generally finds a lot of inspiration in his work, even if he sometimes is critical of certain notions; and second, I would suggest that Rousseau "coheres contradictorily" with Derrida's quick description here of nostalgia, insofar as I believe he both thinks this nostalgia and uses it as a means by which to critique and undermine it. Thus Derrida's description of Rousseau seems more true at a glance rhetorically than more profoundly thematically. This, too, would perhaps collapse under scrutiny, and we will leave this for another time.
And this leads us to two "interpretations of interpretation". Either an origin that escapes play, "which lives the necessity of interpretation as an exile", or one that no longer concerns itself with the origin, "and tries to pass beyond man and humanism, the name of man being the name of that being who, throughout the history of metaphysics or of ontotheology—in other words, throughout his entire history—has dreamed of full presence, the reassuring foundation, the origin and the end of play".
These two interpretations are "irreconcilable" and yet lived "simultaneously", reconciled in "an obscure economy" in the problematic field of the "social sciences" (293).
We cannot choose between the two, since we are caught in a region wherein the choice is "trivial" and "because we must first try to conceive of the common ground and the différance of this irreducible difference". The question facing us is a historical one that involves conception, formation, gestation and labor, childbearing metaphors that faces us with a "birth [that] is in the offing, only under the species of the nonspecies, in the formless, mute, infant and terrifying form of monstrosity".
This is how the essay ends, and I will merely point out that this nonspecies and monstrosity are what is at stake in the notion of the overman, which itself, in retrospect on Lévi-Strauss, seems to be a signifier much like that of mana, i.e. a zero phoneme whose play cannot be decided from a preestablished center or structure, which is what makes its monstrosity so terrifying.
terenceblake says
Very interesting commentary. For a few remarks on the incipit to Derrida's text see: https://terenceblake.wordpress.com/2014/07/26/on-the-incipit-to-derridas-structure-sign-and-play/
wanderwolf says
Great mix of Derrida, Levi-Strauss, and Nietzsche
Michael J∆mes says
Reblogged this on synthetic zerø and commented:
Taylor provides an insightful and synoptic commentary on a very important text. The original essay by Derrida basically anchored all my post-structural sensibilities. Read both.
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Senior Makayla Harden cheers on the sideline of a football game. She was selected as an All-State cheerleader during their state competition on Dec. 1.
The Pattonville cheerleaders went to Lindenwood University to compete at the state championships on Dec. 1. The Pirates finished in 6th place in the 5A Small Division field.
Makayla Harden earned all-state honors at the competition. Cheerleaders must be selected by their coaches and have to meet other requirements by judges to earn recognition.
The cheerleading squad and Harden will next compete at the NCA Nationals in Dallas on Jan. 26-27.
How did your team prepare for this competition?
How did you feel about your performance after you did it?
How does it feel that in your last year of cheerleading you will be going to compete at Nationals?
Out of your 4 years of cheerleading, what was your favorite part?
The cheerleaders go to Dallas for Nationals on Jan. 26-27.
I am very proud of you Makayla! This will be a year to remember. Congratulations!


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Home / New Jersey / COVID-19 had big impact on commercial fishing in Northeast
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COVID-19 had big impact on commercial fishing in Northeast
Rutgers study shows resilience among fishermen facing market disruptions
With restaurants and supply chains disrupted due to the global coronavirus pandemic, two-fifths of commercial fishermen surveyed from Maine through North Carolina did not go fishing earlier this year, according to a Rutgers study that also documented their resilience and adaptation. (photo by Rutgers University)
NEW BRUNSWICK, N.J. — With restaurants and supply chains disrupted due to the global coronavirus pandemic, two-fifths of commercial fishermen surveyed from Maine through North Carolina did not go fishing earlier this year, according to a Rutgers study that also documented their resilience and adaptation.
Of those who kept fishing, nearly all reported a decline in income compared with previous years, according to the survey of 258 fishers in the Northeast published in the journal PLOS ONE.
The study, which covers March to June, also examined data on fish landings and found that the catch for some species, such as squid and scallops, decreased compared with previous years. But the catch for other species, such as black sea bass and haddock, was on par with or higher than previous years, suggesting that many fishermen fished as much as they had been before the pandemic, while earning less income.
"They may have kept fishing to pay their bills or crew, or to maintain their livelihoods or their quotas until markets rebound," said main author Sarah Lindley Smith, a post-doctoral associate in the Department of Human Ecology in the School of Entvironmental and Biological Sciences at Rutgers University–New Brunswick. "Most of the fishermen who stopped fishing during the early months of the pandemic planned to resume fishing instead of leaving the industry."
The fishing industry has been slammed by the pandemic due to the loss of restaurant sales, disruptions in export markets and a decline in seafood prices. Before the pandemic, 70 percent of seafood spending in the United States took place in restaurants, the study notes. But restaurant sales were severely reduced or in some cases lost altogether during stay-at-home orders, when restaurants were closed or limited to take-out. Sales were slow to return as stay-at-home orders were lifted and restaurants remained closed or were limited to outdoor dining or serving at reduced capacity.
The supply chain also endured significant disruptions as a result of the loss of European and Asian export markets, as well as social distancing requirements in processing facilities, at seafood dealers, at retailers and in seafood transportation.
The survey found that fishermen adopted a number of strategies to adapt to the pandemic. Strategies include selling their catch directly to consumers, participating in residential delivery programs and community-supported fishery programs or switching the species of fish they target. Fishermen are often characterized as resilient, a view supported by the survey findings. Still, resilience comes at a significant cost in terms of earnings. And while fishermen have taken a big hit economically, that has not necessarily led to reduced pressure on fish stocks. As fisheries managers consider how to best support the fishing industry moving forward, the survey findings will help them understand the short-term impacts of the pandemic.
"While we found that many fishermen kept fishing in the short-term, it will be necessary to study the longer-term impacts of the pandemic on the industry to understand whether this trend will continue," Smith said.
Additional research is ongoing to assess the repercussions of COVID-19 on fishing households, including impacts on well-being and mental health.
"The pandemic is just the latest threat for a sector coping with climatic pressures, overfishing, the legacies of oil spills and extreme events, and fishery management policies," said co-author Victoria Ramenzoni, an assistant professor in the Department of Human Ecology. "It is important to isolate these responses to identify the true cost of adaptation."
Rutgers co-authors include doctoral student Abigail Golden, Douglas R. Zemeckis of Rutgers Cooperative Extension of Atlantic County and former Professor Olaf P. Jensen, who is now at the University of Wisconsin-Madison. The survey is part of a NOAA-funded project, co-led by Ramenzoni and Jensen, to study the adaptation strategies of Northeast fishermen to climate change.
Editor's Note: this article originally appeared in Rutgers Today.
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Comedic Peking Opera entertains in open air
By CAROLINE BERG (China Daily)
Families, couples and friends gathered under a light canopy of green foliage in New York recently to watch a Chinese comedy. Although the star of the show, Alan Chow, has performed Romance of the Iron Bow for 20 years, he is still not tired of the story.
"He's got a true passion for Chinese opera," says Chen Rongrong, program director and principal singer for the Chinese American Arts Council.
Peking Opera Romance of the Iron Bow joins this year's Lincoln Center Out of Doors summer program.Provided to China Daily
The Peking Opera Romance of the Iron Bow was part of the Lincoln Center Out of Doors summer program, which annually showcases world-class music, dance and spoken word programs free for the public. This year's program runs from July 24 to Aug 11 and is sponsored by Bloomberg and Bank of America.
CAAC has partnered with the Lincoln Center to help immerse New York audiences in Chinese culture since 1975 when Chow founded the organization. He has been the board director and artistic director for CAAC ever since.
"Every year we bring Chinese cultural programs to Lincoln Center, including acrobatics, Chinese opera, martial arts or contemporary Chinese opera," Chen says. "Lincoln Center chose this opera, which is a comedy, because they thought it would be more accessible to the audience."
Chen estimated that annual attendance is split between 70 percent non-Chinese and 30 percent Chinese.
No subtitles were provided for the performance, which included five actors and 10 musicians. Nevertheless, Chen says the nature of the opera allows the audience to follow easily even without knowledge of the Chinese language.
The opera is set in China's northern Shanxi province where a mother, played by Chow, and daughter run a small teahouse in Taiyuan city. While traveling, the son of a commander meets the daughter, becomes smitten by her beauty and attempts to take her by force. A tale of women warriors, thwarted lovers and mistaken identities ensues.
"The storyline is funny," Chow says, fully costumed with a colorful headdress framing a face painted white with red lipstick and dramatic red eye shadow.
"I always enjoy performing this opera."
Chow's CAAC is the largest Chinese American arts presentation and service organization in Eastern US.
The organization aims to meet the cultural needs of the expanding Chinese community in New York, preserve the Chinese heritage within this community and introduce Chinese culture to the greater New York community.
CAAC presents 10-12 exhibitions annually of Asian-American visual artists in its own Gallery 456, among other venues such as Lincoln Center. Its indoor and outdoor performances feature modern and traditional Chinese theater, dance, vocal and instrumental concerts by high caliber Chinese-American artists.
Other programs supported by CAAC this year have included a photography exhibition about lesbian, gay, bisexual and transgender life in China, a Chinese painting and calligraphy exhibition, an in-progress kinetic art exhibition by a Taiwan artist, a dual exhibition by two Taiwan painters, and a Chinese New Year celebration at Lincoln Center.
The organization is supported in part by the funds from the New York State Council on the Arts and New York City Cultural Affairs Department.
The cast of the Peking Opera Romance of the Iron Bow consisted of many young performers who recently moved to New York from China.
"I'm really interested in helping spread Chinese culture in New York," says Li Qingfeng, one of the actors, who has studied Chinese martial arts for 11 years.
Li, who is 23 and moved to New York from China more than a year ago, found his passion for his trade by watching Chinese martial arts films as a child.
Now, his goal is to break into the US film industry and incorporate his kung fu background into a movie career.


text:
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India. Built between 1879 and 1881, the railway is about 78 kilometres (48 mi) long. Its elevation level varies from about 100 metres (328 ft) at New Jalpaiguri to about 2,200 metres (7,218 ft) at Darjeeling. Four modern diesel locomotives handle most of the scheduled services; however the daily Kurseong-Darjeeling return service and the daily tourist trains from Darjeeling to Ghum (India's highest railway station) are handled by the vintage British-built B Class steam locomotive, DHR 778. The railway, along with the Nilgiri Mountain Railway and the Kalka-Shimla Railway, is listed as a Mountain Railways of India World Heritage Site. The headquarters of the railway is in the town of Kurseong. Operations between Siliguri and Kurseong have been temporarily suspended since 2010 following a Landslide at Tindharia.
The Darjeeling Himalayan Railway, also known as the "Toy Train", is a 2 ft (610 mm) narrow gauge railway that runs between New Jalpaiguri and Darjeeling in the Indian state of West Bengal, India.
Fujisan, sacred place and source of artistic inspiration
Ancient Villages in Southern Anhui – Xidi and Hongcun
Manas Wildlife Sanctuary
Lushan National Park
Old City of Acre
The Perisian Garden
Samarra Archaeological City
Sites of Japan Meiji Industrial Revolution
State Historical and Cultural Park "Ancient Merv"
Historic Villages of Korea: Hahoe and Yangdong
Historic Ensemble of the Potala Palace, Lhasa
Gusuku Sites and Related Properties of the Kingdom of Ryukyu
Classical Gardens of Suzhou: The Lingering Garden
Cultural and Historic Ensemble of the Solovetsky Islands
Quseir Amra
Aldabra Atoll
St Mary's Cathedral and St Michael's Church at Hildesheim
Historic Monuments of Dengfeng in "The Centre of Heaven and Earth"
Pre-Hispanic City of Teotihuacan
Sacred City of Kandy


text:
The American Association of State Colleges and Universities' (AASCU) Millennium Leadership Initiative (MLI) is a premier leadership development program that provides individuals traditionally underrepresented in the highest ranks of higher education the opportunity to develop skills, gain a philosophical overview and build the network needed to advance to the presidency.
MLI was originally conceived by AASCU's African-American presidents to ensure that the next generation of leaders in higher education reflects the diversity of our nation. The program identifies African-American, Hispanic, Latino, Asian and Pacific Islanders in senior-level positions who are interested in career advancement and helps them achieve that goal. MLI, however, accepts all qualified applicants who meet the requirements.
For almost 21 years, MLI has reinforced the vital role that diversity plays in the institutional mission, assisting participants to advance in their careers and helping institutions diversify their executive leadership
2019 Millennium Leadership Initiative Institute
For information on the 2019 MLI Institute visit aascu.org/meetings/MLI19
MLI CONTACTS
Karusha Naidoo
Program Manager, Millennium Leadership Initiative
MLI DONATIONS
Your support is greatly appreciated! Click here to make a donation for MLI.
29 Future Higher Education Leaders Named to AASCU's 2019 Millennium Leadership Initiative.
Read news release
Amy Sueyoshi (Class of 2018) has been selected as Dean for College of Ethnic Studies of San Francisco State University
Bonita Brown (Class of 2010) has been selected as Vice President and Chief Strategy Officer of Northern Kentucky University
Daniel Wubah (Class of 2005) has been selected as President of Millersville University
Dwaun Warmack (Class of 2013) has been selected as President of Claflin University. This marks his second presidency.
Georj L. Lewis (Class of 2013) has been selected as Interim President of Atlanta Metropolitan State College
Lesia Crumpton-Young (Class of 2017) has been selected as Provost and Senior Vice President for Academic Affairs of Morgan State University
Mary Ann Villarreal (Class of 2018) has been selected as Vice President for Equity, Diversity and Inclusion of University of Utah
Saúl Jiménez-Sandoval (Class of 2018) has been selected as Provost and Vice President for Academic Affairs of California State University, Fresno
Willie Banks (Class of 2017) has been selected as Vice Chancellor of Student Affairs of the University of California, Irvine
Complete list of MLI Graduates' Career Advancements (pdf)


It seems every time I find a mix from Schier in my inbox, I can't help but show it some love.
The Iowa City producer has become a master at tastefully flipping tunes, leading to him being a highly sought after remixer. His latest remix comes in the form of a funky electronic jam for LIEZA's, "Don't Make Me Dance". What makes Schier's work so impressive is his ability to take Pop tunes and add just the right amount of groove and energy to make sure it works on dance floors as well as it may on the airwaves. On the new joint, he relies on bright melodies that percolate throughout on top of mellow keys and a bubbling baseline. Throw in some disco-esque guitar, fresh vocal chops and some deep pads and you have a serious tune.
Playful, danceable and clean. Another stellar mix from Schier.
Peep the original (official video) below.
This entry was posted in Electronic, funk, Music, Pop and tagged Don't Make Me Dance, LIEZA, music, Schier, Video. Bookmark the permalink.


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Address: Shubenacadie, NS, B0N2H0, Amherst. See full address and map.
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The Soraya continues its tradition of celebrating the holidays, Mexican-style. Ballet Folklórico de Los Ángeles takes center stage in an evening that features the finest of Los Angeles' artists. Special guest Ángela Aguilar, daughter of renowned Mexican singer Pepe Aguilar, joins the lineup.


Decisions are never easy. If they were easy, they wouldn't be called decisions.
Even in an enlightened democracy, the media have to check themselves to make sure they are not contributing to an unnecessary mass hysteria.
The Internet, Facebook, synagogue pamphlets, and the plethora of TV channels and cellular networks in our lives increasingly blur the boundary between the public and private sphere.
The settlers, as we know, are the only people in Israel who take the Left seriously. When you read the settlers' publications, you think that the leftists are everywhere: The leftists infiltrate the government, the leftists run the Defense Ministry, the leftists dominate the legal establishment, and the leftists control the media, of course.
I'm not telling you what to do on the Sabbath, and you won't tell me.
Israelis want peace and security, and Palestinians want peace and justice - these are two very different things, and this is the real gap we have to close.
At times, we need to stop and rethink everything. Our entire history is made up of people who were sure they knew the truth yet forgot that the truth has an annoying tendency to change on occasion without us noticing it.
I am a man of tomorrow, but I also live my past.
Politicians around the world are very different, but they all have one thing in common: The first thing they respond to is public opinion.


text:
The 1926 Lithuanian coup d'état (Lithuanian: ) was a military coup d'état in Lithuania that resulted in the replacement of the democratically elected government with a Nationalist regime led by Antanas Smetona. The coup took place on 17 December 1926 and was largely organized by the military; Smetona's role remains the subject of debate. The coup brought the Lithuanian Nationalist Union, the most conservative party at the time, to power. Previously it had been a fairly new and insignificant nationalistic party. By 1926, its membership reached about 2,000 and it had won only three seats in the parliamentary elections. The Lithuanian Christian Democratic Party, the largest party in the Seimas at the time, collaborated with the military and provided constitutional legitimacy to the coup, but accepted no major posts in the new government and withdrew in May 1927. After the military handed power over to the civilian government, it ceased playing a direct role in political life.

Background
Lithuania was incorporated into the Russian Empire in 1795. It was occupied by Germany during World War I, and declared itself independent on 16 February 1918. The next two years were marked by the turbulence of the Lithuanian Wars of Independence, delaying international recognition and the establishment of political institutions. The newly formed army fought the Bolsheviks, the Bermontians, and Poland. In October 1920, Poland annexed Vilnius, the historic and modern-day capital of Lithuania, and the surrounding area; this controversial action was the source of ongoing tension between the two powers during the interwar period. Lithuania's second-largest city, Kaunas, was designated the interim capital.

The Constituent Assembly of Lithuania, elected in April 1920, adopted a constitution in August 1922; elections to the First Seimas took place in October 1922. The most-disputed constitutional issue was the role of the presidency. Eventually, the powers of government were heavily weighted in favor of the unicameral parliament (Seimas). Members of the Seimas were elected by the people for three-year terms. Each new Seimas directly elected the president, who was authorized to appoint a prime minister. The Prime Minister was then charged with confirming a cabinet of ministers. The presidential term was limited to no more than two three-year terms in succession. The parliamentary system proved unstable: eleven cabinets were formed between November 1918 and December 1926.

The principal political actors at the time of the coup had been active during the independence movement and the republic's first few years. Antanas Smetona had served as Lithuania's first president between April 1919 and June 1920; he then withdrew from formal political involvement, although he published political criticism, for which he served a brief prison term in 1923. Augustinas Voldemaras represented Lithuania at the Treaty of Brest-Litovsk in 1918 and later served as Prime Minister, Minister of Defense, and Minister of Foreign Affairs. He resigned from the government in 1920, although he continued to write and publish political criticism, for which he also was sentenced to a short prison term. Kazys Grinius had chaired a post-World War I repatriation commission, and went on to serve as head of the 6th Cabinet of Ministers and in the First and Second Seimas. Mykolas Sleževičius served as prime minister in 1918 and 1919, oversaw the organization of the Lithuanian armed forces in 1920, and was a member of the Second Seimas between 1922 and 1926.

1926 parliamentary election

Between 8 and 10 May 1926, regular elections to the Third Seimas were held. For the first time since 1920, the bloc led by the Lithuanian Christian Democratic Party, which strongly supported the Roman Catholic Church and its clergy, did not obtain a majority. The Lithuanian people were disillusioned with this party, as its members had been involved in several financial scandals: Juozas Purickas had been using his diplomatic privileges in Moscow to deal in cocaine and saccharin; Eliziejus Draugelis and Petras Josiukas had purchased cheap low-quality smoked pig fat from Germany instead of buying from Lithuanian farmers; and the Minister of Finance, Vytautas Petrulis, had transferred a large sum of money from the state budget to his personal account. The party's strategies for coping with an economic crisis were perceived as ineffective.

An additional tension arose when the Concordat of 1925 between Poland and the Holy See unilaterally recognized Vilnius as an ecclesiastical province of Poland, despite Lithuanian requests to govern Vilnius directly from Rome. Although it was not traditionally a Vatican policy to establish an arrangement of this type, the decision was objected to strongly by many Lithuanians. The decision implied that the Pope had recognized Polish claims to Vilnius, and this created a loss of prestige for the Christian Democrats. Diplomatic relations with the Holy See were severed, and they did not improve when Pope Pius XI unilaterally established and reorganized Lithuanian ecclesiastical provinces in April 1926 without regard to Lithuanian proposals and demands.

The Peasant Popular Union and Social Democrats formed a left-wing coalition in opposition to the Christian Democrats. But the coalition still did not constitute a majority, and it went on to add representatives of minorities in Lithuania – Germans from the Klaipėda Region, Poles, and Jews. On 7 June, Kazys Grinius was elected the 3rd president of Lithuania and Mykolas Sleževičius became the prime minister. Both were members of the Peasant Popular Union.

Causes
The reasons for the coup remain the subject of debate. The domestic situation was definitely troubled; historians have pointed to specific European precedents in the 1920s that may have had an influence, including the 1922 March on Rome by Benito Mussolini in Italy and the May 1926 Coup of Józef Piłsudski in Poland. Other historians have cited more general trends in Europe that resulted in more or less undemocratic governments in almost all Central and Eastern European nations by the end of the 1930s. Democratic immaturity was displayed by an unwillingness to compromise, and the frequent shifts of government created a chronic perception of crisis. Historians have also discussed an exaggerated fear of communism as a factor, along with the lack of a stable center that could reach out to parties on the left and right; parties accused each other of Bolshevism and fascism. According to historian Anatol Lieven, Smetona and Voldemaras saw themselves as the dispossessed true heroes of the independence movement, who despaired of returning to power by democratic means.

After the May elections, the Grinius/Sleževičius government lifted martial law, still in effect in Kaunas and other localities, restored democratic freedoms, and granted broad amnesty to political prisoners. For the first time, Lithuania had become truly democratic. However, the change did not meet with universal approval. Many of the released prisoners were communists who quickly used the new freedoms of speech to organize a protest attended by approximately 400 people in Kaunas on 13 June. The protest was dispersed. The new government's opposition used this protest as the platform for a public attack on the government, alleging that it was allowing illegal organizations (the Communist Party of Lithuania was still outlawed) to continue their activities freely. Despite its local nature, the incident was presented as a major threat to Lithuania and its military; the government was said to be incapable of dealing with this threat.

Further allegations of "Bolshevization" were made after Lithuania signed the Soviet–Lithuanian Non-Aggression Treaty of 28 September 1926. The treaty was conceived by the previous government, which had been dominated by the Christian Democrats. However, Christian Democrats voted against the treaty, while Antanas Smetona strongly supported it. It drew sharp criticism as Lithuania exchanged Soviet recognition of its rights to the Vilnius Region for international isolation, as the treaty demanded that Lithuania make no other alliances with other countries. At the time, the Soviet Union was not a member of the League of Nations; France and the United Kingdom were looking for reliable partners in Eastern Europe, and the Baltic states were contemplating a union on their own. On 21 November, a student demonstration against "Bolshevization" was forcibly dispersed by the police. About 600 Lithuanian students gathered near a communist-led workers' union. The police, fearing armed clashes between the two groups, intervened and attempted to stop the demonstration. Seven police officers were injured and thirteen students were arrested. In an attempt to overthrow the government legally, the Christian Democrats suggested a motion of no confidence in response to the incident, but it was rejected.

Another public outcry arose when the government, seeking the support of ethnic minorities, allowed the opening of over 80 Polish schools in Lithuania. At the time, the Polish government was closing Lithuanian schools in the fiercely contested Vilnius Region. The coalition government directly confronted the Christian Democrats when it proposed a 1927 budget that reduced salaries to the clergy and subsidies to Catholic schools. Further controversies were created when the government's military reform program was revealed as a careless downsizing. Some 200 conservative military officers were fired. The military began planning the coup.

Preparations

There is considerable academic debate concerning the involvement of Antanas Smetona in planning the coup. In 1931, Augustinas Voldemaras, who had since been ousted from the government and forced into exile, wrote that Smetona had been planning the coup since 1925. Historian Zenonas Butkus asserted that the idea of a coup had been raised as early as 1923. However, this time frame is disputed, since the military did not take action until the autumn of 1926. Smetona's personal secretary, Aleksandras Merkelis, held that Smetona knew about the coup, but neither inspired nor organized it. Before the coup, Smetona had been the editor of Lietuvis (The Lithuanian), and a shift in its orientation that took place in late November has been cited as evidence that he was not informed about the coup until then. Before the issue of 25 November appeared, the newspaper was critical of the government and of the Christian Democrats. On that date, however, the newspaper published several articles about 21 November student protest and an article headlined Bolshevism's Threat to Lithuania. The latter article argued that the communists posed a genuine threat and that the current government was incapable of dealing with it. After that date, the newspaper ceased issuing criticisms of the Christian Democrats.

On 20 September 1926, five military officers, led by Captain Antanas Mačiuika, organized a committee. Generals Vladas Nagevičius and Jonas Bulota were among its members. About a month later, another group, the so-called Revolutionary General Headquarters (Lithuanian: ), was formed. The two groups closely coordinated their efforts. By 12 December, the military had already planned detailed actions, investigated the areas where the action was to take place, and informed the leaders of the Lithuanian National Union and Christian Democratic parties. Rumors of the plan reached the Social Democrats, but they took no action. Just before the coup, disinformation about movements of the Polish army in the Vilnius Region was disseminated; its purpose was to induce troops in Kaunas that would potentially have opposed the coup to move towards Vilnius.

The coup

Late in the evening of 16 December, the Soviet consul informed Sleževičius about a possible coup the following night, but Sleževičius did not pay much attention to this warning.  The coup began on the night of 17 December 1926. The 60th birthday of President Kazys Grinius was being celebrated in Kaunas, attended by numerous state officials. The 1927 budget, with its cuts to military and church spending, had not yet been passed. During the night, military forces occupied central military and government offices and arrested officials. Colonel Kazys Škirpa, who had initiated the military reform program, tried to rally troops against the coup, but was soon overpowered and arrested. The Seimas was dispersed and President Grinius was placed under house arrest. Colonel Povilas Plechavičius was released from prison (he had been serving a 20-day sentence for a fist fight with another officer) and declared dictator of Lithuania. Later that day, Colonel Plechavičius asked Smetona to become the new President and normalize the situation. The military strove to create the impression that the coup had been solely their initiative, that Smetona had not been involved at all, and that he had joined it only in response to an invitation to serve as the "savior of the nation". Prime Minister Sleževičius resigned, and President Grinius appointed Augustinas Voldemaras as the new Prime Minister.

Smetona and Voldemaras, both representing the Lithuanian National Union, invited the Christian Democrats to join them in forming a new government that would restore some degree of constitutional legitimacy. The party agreed reluctantly; they were worried about their prestige. Looking toward the near future, the Christian Democrats reasoned that they could easily win any upcoming Seimas elections, regaining power by constitutional means and avoiding direct association with the coup. In keeping with this strategy, they allowed members of the Lithuanian National Union to take over the most prominent posts.

Initially, President Grinius refused to resign, but he was eventually persuaded that Polish invasion was imminent and that Smetona had sworn to uphold the constitution. On 19 December 42 delegates of the Seimas met (without the Social Democrats or the Peasant Popular Union) and elected Aleksandras Stulginskis as the new Speaker of the Seimas. Stulginskis was the formal head of state for a few hours before Smetona was elected as the President (38 deputies voted for, two against, and two abstained). The Seimas also passed a vote of confidence in the new cabinet formed by Voldemaras. Constitutional formalities were observed thereby. The Lithuanian National Union secured other major roles: Antanas Merkys assumed office as Minister of Defense and Ignas Musteikis as Minister of the Interior.

Aftermath

The official rationale given by the military was that their actions had prevented an imminent Bolshevik coup, allegedly scheduled for 20 December. Martial law was declared. About 350 communists were arrested and four leaders (Karolis Požela, Juozas Greifenbergeris, Kazys Giedrys and Rapolas Čarnas) were executed on 27 December. This was a serious blow to the Communist Party of Lithuania and it was inactive for a time. No concrete evidence was ever found that the communists had planned any coups. Other political parties and organizations were not brutalized and, according to the military, no casualties were associated with the coup, apart from the four executions. However, other sources cite the case of Captain Vincas Jonuška, who was allegedly shot by the guards of the Presidential Palace, and died a day later in a hospital.

International recognition of the new government did not prove to be difficult. The Western powers were not pleased with the Third Seimas when it ratified the non-aggression treaty with the Soviet Union in September. They were looking for a government that would change the priorities of Lithuanian foreign policy. It was therefore not surprising that the British, in The Daily Telegraph, the French, in Le Matin, and the United States, in The New York Times wrote that the coup was expected to curtail the move towards friendly relations with the Soviet Union and normalize relations with Poland; the anti-democratic and unconstitutional nature of the coup was not emphasized. The Western press reported the news calmly, or assessed it as a positive development in the Lithuanian struggle against Bolshevism. International diplomatic opinion held that a strong authoritarian leader would provide internal stability, and that even during the earlier years of the republic Lithuania had not been genuinely democratic, since many essential freedoms were curtailed under martial law.

The Christian Democrats, believing that the coup was merely a temporary measure, demanded that new elections to the Seimas be held, but Smetona stalled. He predicted that his party would not be popular and that he would not be re-elected president. In the meantime, the Nationalists were discussing constitutional changes that would increase the powers of the executive branch while curbing the powers of the Seimas. In April, a group in the Lithuanian Popular Peasants' Union tried to organize a coup "to defend the constitution," but the plans were discovered and the rebels were arrested. Among the detainees was a member of the Seimas, Juozas Pajaujis. On 12 April 1927, the Seimas protested this arrest as a violation of the parliamentary immunity by delivering a motion of no confidence against the Voldemaras government. Smetona, using his constitutional right to do so, dissolved the Seimas. The constitution was violated, however, when no new elections were held within two months. In April, Christian Democratic newspapers, which had been calling for new elections, were censored. On 2 May 1927, Christian Democrats withdrew from the government, thinking that the Nationalists acting alone would not be able to sustain it. As a result, the Lithuanian National Union took the upper hand in its dispute with a much larger and influential rival and assumed the absolute control of the state.

The 1926 coup was a major event in interwar Lithuania; the dictatorship would go on for 14 years. In 1935, the Smetona government outlawed the activities of all other political parties. The coup continues to be a difficult issue for Lithuanians, since the Soviet Union would go on to describe its subsequent occupation of Lithuania as a liberation from fascism. Encyclopædia Britannica, however, describes the regime as authoritarian and nationalistic rather than fascist, a view not shared by historian Mindaugas Tamošaitis, who wrote in the Visuotinė lietuvių enciklopedija that "In the late 1930s, the younger generation that assumed the leadership of the party proclaimed radical right-wing attitudes [such as] sympathy for Italian fascism, etc". The coup's apologists have described it as a corrective to an extreme form of parliamentarianism, justifiable in light of Lithuania's political immaturity.

References

Military coups in Lithuania
Coup
Lithuania 1926
Lithuanian coup d'etat
Lithuanian coup d'etat
Interwar Baltic state coups d'état and coup attempts
Coup d'etat

redpajama_set_name: RedPajamaWikipedia


text:
Student Affairs Home
Free Speech Guide
Offices and Contact Information
Committees & Initiatives
Bias Related Incident Response Protocol
Day of Absence/Day of Presence
Deadly Force Review Board
Police Services Community Review Board
Drug & Alcohol Abuse Prevention
Student Conduct Code DTF
For Student Affairs Staff
It is important that students be as informed as possible about the campus they are attending. As part of a process of keeping you informed, the following links will provide you with information on campus safety, substance abuse, and sexual assault.
This web site includes a page of information on campus safety, including suggestions for crime prevention and a summary campus crime statistics for the past three years.
"Rights and Responsibilities—Yours and Ours"
A page that includes many of the college's policies (FERPA, ADA, non-discrimination, etc.), the Social Contract, the Student Conduct Code, and information about Academics, student employment, athletics & recreation, and campus facilities.
A web page on sexual assault summarizes our campus sexual assault response policy and provides information about the prevention of sexual assault.
Student Right-to-Know and Campus Security Act
A web page summarizing graduation rates and links to crime statistics.
Substance Abuse and Prevention
A web page on substance abuse and prevention, which sets forth the college's policies on drug and alcohol use and lists chemical dependency counseling and referral resources.
I strongly encourage you to read all of these documents. Paper copies of these materials are also available in the Office of the Vice Provost for Student & Academic Life.
I have also included on this page a link to the college's Social Contract. The founding faculty at Evergreen recognized that a college campus is a special place. They understood that learning flourishes in a climate of civility, openness, and fairness. They wrote a document that calls upon all members of the Evergreen community to sustain these important values. This document is as relevant today as when it was written. Different points of view, often passionately held, continue to be present on campus. Our Social Contract reminds us that for learning to occur, our interactions should remain respectful. I ask you to read our Social contract and aspire to behave in ways that are consistent with the expectations set forth in the document.
Evergreen has embodied much of the Social Contract in the Code of Student Rights & Responsibilities, a document that spells out the kinds of behaviors that this college considers to be student violations of community standards.
Those of us who spent the summer on campus have been looking forward to your arrival on campus. Welcome!
Wendy Endress
Vice Provost for Student & Academic Life
Library 3009
View your rights and responsibilities.
Student Rights & Responsibilities Process Flowchart (PDF)
Student Rights & Responsibilities Roles (PDF)
Code of Student Rights and Responsibilities
Code of Student Rights and Responsibilities (PDF version) NEW Code as of 9/15/18
Chapter 174 – 120 WAC: Code of Student Rights and Responsibilities.
Conduct Code Revisions
Archival Documents.
Report a violation of the Code.
Additional Reporting Options.
Contact Lori Johnson
Director of Student Rights & Responsibilities


text:
Thought Diseases Were Bad? Cthulhu Is The New Pandemic
by Charlie Theel
Aug 16 2016 • 12:00 PM
Pandemic is one of the most beloved table top games of the modern era. It's spawned several follow-ups including a dice based version called The Cure and the instant chart topper Pandemic: Legacy. Pandemic: Reign of Cthulhu is the latest installment in the franchise and it's the first release to break the central theme of curing disease. Cultists are tearing up the streets of Arkham, Dunwich, Innsmouth, and Kingsport, gathering strength and followers to summon almighty Great Cthulhu. You're the last line of defense and must stop the awakening before the world is plunged into darkness.
In terms of structure, Reign of Cthulhu is very similar to its forefather. You're spending actions to bounce around a map and clean up the spread of Cultists (disease) before areas pop. You draw player cards from a deck with intermittent Evil Stirs (epidemic) cards that cause friction and dread to erupt. It's that whack-a-mole formula that keeps you constantly in motion and weighing tactical options.
Where the design diverges is where things get interesting. In general, this game is much more frantic and pulse pounding. The map is tight and confined while simultaneously being more chaotic. Despite having fewer areas to traverse, it can sometimes be tricky when you need to make it to bus stops or take your chances flying through malevolent gates to get to your destinations.
To facilitate the geographical changes, trading and curing are streamlined. Instead of gathering cards to cure diseases of different colors, you're matching cards to different colored areas–Arkham, Dunwich, etc.–that represent clues to close gate spaces within each section. Trading is now more common since you can give or take a card for the area you're in. This is extremely useful when the game difficulty ramps up because it allows information and solutions to be shared. But you're always under pressure with a tentacle around your throat.
The difficulty is escalated primarily due to the inclusion of Shoggoths and the sanity die. When a Cultist gets added to a space that already possesses three Cultists, a Shoggoth appears instead. This replaces the Outbreak mechanic in the original game and presents a fresh new challenge. The lumbering beasts will move towards the nearest gate, and it becomes a race to head them off. If they can make it to a portal they will throw themselves in, and one of the six face down Old Ones at the top of the board will be revealed.
Yeah, it's as bad as it sounds.
Every time you cross paths with a Shoggoth, you have to toss that evil sanity die. This will either result in sanity loss or Cultists arriving at your location. If you lose all four of your sanity tokens, you hit rock bottom and have to flip over your character. Typically your special ability will be neutered, and you may have a negative effect attached. You also lose an action permanently. Good luck mustering up the cash to afford a head-shrinker in Arkham.
The sanity die really highlights what this release brings to the table: drama. While the central puzzle factor of sussing out the likelihood of which areas will drown in doom still persists, this is a more entertaining version of those core principals. You'll have weird turns of fate where you may be trucking along and two Shoggoths break out, tearing up a furious path as they move through Lucy the Hunter's space and causing her to adopt the fetal position. Other times, you'll stumble across some crazy artifact that saps your mental fortitude, but allows you to blow up a portion of the board or even seal an Elder God in a small box.
Every session, you deal out random Great Old Ones with Cthulhu being the final adversary. These come from a large pool, and the order definitely matters. Each Elder God has a special rule associated with it, which is bad news for your motley crew. When you flip one of those cosmic terrors, you hold your breath and hope for the best. It's like seeing a shark's jaws coming down across your mid-section and hoping he comes away with only a small portion of your flesh. This mechanism gives a solid boost to replayability.
Amid that drama, the game imparts an actual sense of adventure missing from the original. In some ways, this feels like a very streamlined and loose spin on Arkham/Eldritch Horror. You're popping around, trying to seal gates while confronting monsters. It will never give you that extreme narrative or compelling story, but it does offer energy and plain old fun.
While Pandemic: Reign of Cthulhu doesn't wildly diverge from its predecessor, it certainly boasts a distinct personality. It comes across as a cousin of sorts, sporting some similar looks, but boasting a mean streak. It has a bit more flair and a solid sense of adventure. It beckons you to put away the lab coat and beakers, and break out the pistols and stylish hats.
Do you have what it takes to defeat the ultimate evil? Tell us what you think of Pandemic: Reign of Cthulhu in the comments!
More by Charlie Theel
The HELLBOY BOARD GAME is Here and it's Fantastic
JOURNEYS IN MIDDLE EARTH Is LORD OF THE RINGS Meets Lovecraf...
This 40k Umber Hulk is the First Expansion to BLACKSTONE FOR...
MECH COMMAND RTS is a Real-Time Board Game With LED Lights, ...
TAGGED: Z-Man Games, table top games, Reign of Cthulhu, Board Games, pandemic


text:
The speeches of the Hon. Thoma...
The speeches of the Hon. Thomas Erskine (now Lord Erskine), when at the bar, on subjects connected with the liberty of the press, and against constructive treasons.
Erskine, Thomas Erskine, Baron, 1750-1823
London, J. Ridgway, 1810
Holdings details from Lower Level
KD621.Er86 A4 1810
• v.4
The speeches of the Hon. Thomas Erskine (now Lord Erskine), when at the bar, on subjects connected with the liberty of the press, and against constructive treasons /
by: Erskine, Thomas Erskine, Baron, 1750-1823
Speeches of Lord Erskine : while at the bar /
Speeches of Lord Erskine, when at the bar, on miscellaneous subjects.
The trial of Thomas Paine, for a libel, contained in the second part of Rights of man : before Lord Kenyon, and a special jury, at Guild Hall, December 18, 1792 : with the speeches of the attorney general and Mr. Erskine at large.
by: Erskine, Thomas Erskine, Baron, 1750-1823, et al.
Celebrated speeches of Chatham, Burke, and Erskine : to which is added the argument of Mr. Mackintosh in the case of Peltier /
by: Pitt, William, Earl of Chatham, 1708-1778, et al.


text:
Bermuda College is a community college in Paget Parish, Bermuda.

Overview
The only post-secondary educational institution in Bermuda, Bermuda College offers a variety of academic, technical and professional courses in the Divisions of Applied Science & Technology, Business Administration & Hospitality, Liberal Arts, and the Centre for Professional and Career Education. Programmes lead to associate's degrees, certificate or diplomas and professional designation and non-credit offerings for lifelong learners.

The institution also has partnerships with Mount Saint Vincent University in Halifax, Nova Scotia, Georgia State University and Miami University and a number of other colleges, allowing students to earn bachelor's and master's degrees in certain subjects while studying in Bermuda. For  many years, Bermuda College had a similar partnership with Queen's University in Kingston, Ontario.

Bermuda College has approximately 1370 students with an average class size of 15 as of fall 2008. In 2004/2005 the College had 517 applicants of which 467 actually enrolled. This included 287 traditional and 230 non-traditional applicants. There are 52 full-time faculty and 53 adjunct lecturers.

History
The College was created by the Parliament of Bermuda through the passage of the Bermuda College Act in 1974 with the amalgamation of three flourishing institutions: the Bermuda Technical Institute established in 1956, the Bermuda Hotel and Catering College (1965), and the Academic Sixth Form Centre (1967). Dr. Duranda Greene is the College's first female and the youngest president, taking over from Dr. Charles Green in the summer of 2007.

Facilities
The Bermuda College Library maintains more than 35,000 volumes and 1,315 reels of microfilm. In addition, a special collection of Bermudiana consisting of 1,104 volumes and 348 rare books which contain material that is now out of print. The library also provides access to online resources and other informational databases.

Bermuda College has six student computer labs. The college has a Windows NT network that provides access to a wide range of programming languages, software packages, and applications, including the Internet.

See also
Citizens Uprooting Racism in Bermuda (1998)

References

External links
Bermuda College Website

Educational organisations based in Bermuda
Paget Parish
Educational institutions established in 1974
1974 establishments in North America
Universities and colleges in British Overseas Territories


The Reef Collection brings original coastal prints of an underwater marine ecosystem to life. Featuring mermaid, coral reef, and seaweed illustrations in a variety of colors, this whimsical and imaginative coastal collection provides great options for decorating any beach house. All products are made exclusively in the USA.


text:
Q: how to make crontab that work effective? and I am newbie for linux, I am sorry if this question is so dumb.
I would like to know to create crontab properly, I create job as below:
* * * * * /usr/src/debug/http/cron_job.sh >/dev/null 2>&1

inside cron_job.sh as below
pidof html
if [ 0 = $? ]
then
 echo running
else
 cd /usr/src/debug/http/
 ./html
fi

but when I check the running program it show that
2738 ? ... ./html
2748 ? ... ./html
2788 ? ... ./html

its seems duplicate it running the application, is there any wrong with my setting? kindly let me know how to solve this issued?
thank you for your help.

A: Your cron job starts running with its current working directory set to the home directory of the user that owns the job. When you specify the script to be executed as /usr/src/debug/http/cron_job.sh, that does not cause the working directory to be changed.
So, the pidof html is effectively doing the same thing as pidof $HOME/html. Later in the script it is revealed that the html executable is actually in /usr/src/debug/http/html, so the pidof html command needs the full path to the executable you're testing, so replace it with:
pidof /usr/src/debug/http/html

If /usr/src/debug/http/html is actually a script, you'll also need to add the -x option:
pidof -x /usr/src/debug/http/html

Another way to fix the script would be to simply move the cd /usr/src/debug/http command to become the first line of the cron job script, so that the script will always change into the correct directory, before even trying to test for the existence of the html process.

redpajama_set_name: RedPajamaStackExchange


text:
LORENZO MAGGIO
SAY IT LOUD - United Kingdom
United Kingdom Based Designer
I have a strong passion for paintings that inspire me to create similar environments, I am also inspired by Goethe, Christopher Wren, Michelangelo and Mozart.
The great architect, Lorenzo Maggio always fond of art. Born in Naples in February 1990. Graduated in 2018 with honours and publication right. For me, making Architecture means working with the atmosphere of a place. I am fascinated by cities, by their architecture, history, and I firmly believe in the human and cultural values of civilization. I cultivate a passion for astronomy, for classical music and its composers. My goal is to affirm these principles in the workplace, to grow individually and professionally.
When I was 12 years old I went on a trip with my parents to Rome, I was fascinated by the Coliseum and I stayed all day trying to draw it on a sheet with a pencil. I began to copy all the architectures of the most famous paintings.
My aim is to create beauty by satisfying the needs of real life.
The possibility to continue and carry on the thought of the masters of the past, expressing the desire to improve the built environment more and more.
My degree, because I dedicated a year and three months of work to the thesis and in the end it was the greatest satisfaction to see all my work done, and for the joy that was also for all the people close to me.
Historical wonder, New Service Centre for the first Italian railway
Italy, Napoli
The Bayard station, completed in 1839, united Naples with the city of Portici and was the first Italian railway connection. The ancient Bourbon factory has long been in a state of total abandonment: the vegetation completely covers the construction, preventing the perception of the volumes that compose it. The project provides for the redemption of the historical station of the first railway in Italy. Opportunity to recover, safeguard and integrate a fragment of the memory in Naples.
Asplund Library Museum
New Qualities and the Value of the Site. The extension of the Public Library is thus part of a major renewal process that affects the entire area around Odenplan, which will be given a more prominent role as a regional meeting place and become a new focal point in the further development of the city centre. This means that there will be major changes to the area on Odengatan and the northern side of Observatory Hill.
Oratory Paolo VI
Passirano, Italy (BS)
A composition of volumes, generated through geometric and artistic harmony. The control of space and perspective, measuring the space with the eyes, through the view, thanks to an apparent regularity of a complex intervention. A labyrinthine foundation plant, where it is possible to walk, get lost and find yourself, in the spiritual safety of the parish. The Creation of a barycentric square, which allows the meeting between people, the passing of time together, pure simplicity in an open space.
Oslo Cultural Cathedral
The building stands in a context of perfect balance between architecture and nature, in the natural memory of the Fjords and the North Sea (Skagerrak). Project conceived as a unitary cultural complex and where it will be possible to live and share experiences with a strong artistic and cultural value. The project takes inspiration from the hallmarks of the ancient architecture of the city of Oslo, reimagining and re-adapting the new forms, merging the concepts into a single building.


Images from formally classified Cold War satellites show evidence of thousands of previously unknown ancient cities. Every archeological site has the potential to offer huge insight into little understood eras of our past. Hopefully stability in the Mid-East will allow for excavations of these sites, though there is a fear that amateur treasure hunters will get there first.


text:
import EmberObject from '@ember/object';
import ValidationEngine from 'ghost-admin/mixins/validation-engine';
import {
    describe,
    it
} from 'mocha';
import {expect} from 'chai';

const Post = EmberObject.extend(ValidationEngine, {
    validationType: 'post',

    email: null
});

describe('Unit: Validator: post', function () {
    describe('canonicalUrl', function () {
        it('can be blank', async function () {
            let post = Post.create({canonicalUrl: ''});
            let passed = await post.validate({property: 'canonicalUrl'}).then(() => true);

            expect(passed, 'passed').to.be.true;
            expect(post.hasValidated).to.include('canonicalUrl');
        });

        it('can be an absolute URL', async function () {
            let post = Post.create({canonicalUrl: 'http://example.com'});
            let passed = await post.validate({property: 'canonicalUrl'}).then(() => true);

            expect(passed, 'passed').to.be.true;
            expect(post.hasValidated).to.include('canonicalUrl');
        });

        it('can be a relative URL', async function () {
            let post = Post.create({canonicalUrl: '/my-other-post'});
            let passed = await post.validate({property: 'canonicalUrl'}).then(() => true);

            expect(passed, 'passed').to.be.true;
            expect(post.hasValidated).to.include('canonicalUrl');
        });

        it('cannot be a random string', async function () {
            let post = Post.create({canonicalUrl: 'asdfghjk'});
            let passed = await post.validate({property: 'canonicalUrl'}).then(() => true).catch(() => false);

            expect(passed, 'passed').to.be.false;
            expect(post.hasValidated).to.include('canonicalUrl');

            let error = post.errors.errorsFor('canonicalUrl').get(0);
            expect(error.attribute).to.equal('canonicalUrl');
            expect(error.message).to.equal('Please enter a valid URL');
        });

        it('cannot be too long', async function () {
            let post = Post.create({canonicalUrl: `http://example.com/${(new Array(1983).join('x'))}`});
            let passed = await post.validate({property: 'canonicalUrl'}).then(() => true).catch(() => false);

            expect(passed, 'passed').to.be.false;
            expect(post.hasValidated).to.include('canonicalUrl');

            let error = post.errors.errorsFor('canonicalUrl').get(0);
            expect(error.attribute).to.equal('canonicalUrl');
            expect(error.message).to.equal('Canonical URL is too long, max 2000 chars');
        });
    });
});

redpajama_set_name: RedPajamaGithub


text:
Der Kanton Anse ist ein französischer Kanton im Département Rhône in der Region Auvergne-Rhône-Alpes. Er umfasst 15 Gemeinden im Arrondissement Villefranche-sur-Saône und hat seinen  Hauptort (frz.: bureau centralisateur) in Anse.

Gemeinden
Der Kanton besteht aus 15 Gemeinden mit insgesamt  Einwohnern (Stand: ) auf einer Gesamtfläche von  km²:

Bis zur landesweiten Neuordnung der französischen Kantone im Jahr 2015 gehörten zum Kanton Anse die 15 Gemeinden Alix, Ambérieux, Anse, Belmont-d'Azergues, Charnay, Chazay-d'Azergues, Lachassagne, Liergues, Lozanne, Lucenay, Marcy, Morancé, Pommiers, Pouilly-le-Monial und Saint-Jean-des-Vignes. Sein Zuschnitt entsprach einer Fläche von 85,24 km2. Er besaß vor 2015 einen leicht anderen INSEE-Code als heute, nämlich 6902.

Politik

Anse