text:
Suite 1700, Federal Office Building
11000 Wilshire Boulevard
DATE: February 4, 2001 A.D.
SUBJECT: Criminal Copyright Infringements by Mr. Jahred Held,
This is My VERIFIED CRIMINAL COMPLAINT against Mr. Jahred Held, affiliated with Westworld Communications, 9400 Lurline Avenue, Chatsworth, California, for one (1) criminal count each of violating the Copyright Act of 1976 at 17 U.S.C. 506 and the federal criminal Code at 18 U.S.C. 2319; for one (1) count of violating the Lanham Act at 15 U.S.C. 1051 et seq., in connection with the unauthorized acquisition, modification, and dissemination of one or more electronic editions of "The Federal Zone: Cracking the Code of Internal Revenue" via the Internet and other means, and by falsely designating the origins of said stolen and modified edition(s); and one (1) criminal count each of conspiracy to deprive this Author's fundamental Rights, in violation of 18 U.S.C. 241, and deprivation of this Author's fundamental Rights, in violation of 18 U.S.C. 242.
Dated: February 4, 2001 A.D.
Evidence of COPYRIGHT VIOLATION printed on February 4, 2001 A.D.


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text:
Q: $\sum_{k=0}^n \binom{n}{k}^2 = \binom{2n}{n}?$ How do I show that for $n \geq 0$,
$$\sum_{k=0}^n \binom{n}{k}^2 = \binom{2n}{n}?$$
I know that $\sum_{k=0}^n \binom{n}{k} = 2^n$, but does this really tell me anything? Thanks.

A: To choose $n$ elements from a set $S$ of size $2n$, we may partition $S$ into subsets $A$ and $B$ each of size $n$, and then choose $k$ elements from $A$ and $n-k$ elements from $B$, where $0\le k\le n$. Hence, we find that
$$\sum_{k=0}^n \binom{n}{k}\binom{n}{n-k} = \binom{2n}{n}$$
But of course $\binom{n}{k}=\binom{n}{n-k}$.

A: HINT:
$$(1+x)^{2n}=(1+x)^n(x+1)^n$$
Expand and compare the coefficient of $x^n$

A: Split $2n$ things into two groups. Pick $k$ from the first group; leave behind $k$ from the second.

redpajama_set_name: RedPajamaStackExchange


text:
Q: jQuery - check which element was clicked I have created a function that does a specific job. But I don't want to repeat that function over and over just to change the classes at my click function. So I thought, the code would look much cleaner if I add all these classes to my function. But the problem is: How can I detect which element I am clicking. In this case, let's say I clicked .firstRowLeftTable. How do I add some HTML only to my .first class

$(".firstRowLeftTable .addFurcation, .secondRowLeftTable .addFurcation").click(function() {
    $(".first>div:nth-child("+($(this).index()+1)+")").html(...); // If "firstRowLeftTable" was clicked, add some HTML only to this element
    $(".second>div:nth-child("+($(this).index()+1)+")").html(...);
 });

A: Use the click event property target
#(".first>div").on("click", foo);

var foo = (e) => {
  var elem = e.target;
}


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Análise do progresso da chamada é um termo técnico relacionado a Central de Atendimento Telefônico.

É a analise feita dentro de uma companhia de Central de Atendimento Telefônico para verificar se durante o processo que é disparada uma ligação (campanhia ativa), qual das possibilidades de resultado da chamada podem ser identificadas: o atendimento por um aparelho de fax, secretária eletrônica, o sinal de ocupado, de modo a cortar estas ligações antes de passá-las ao operador ou agente.

Trata-se de um procedimento crítico para evitar que o operador desperdice tempo na linha, em vez de realizar novas ligações ou quando se tem a finalidade de se implantar um sistema de resposta de voz.

Central de atendimento telefônico

redpajama_set_name: RedPajamaWikipedia


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Abstract: 本研究主要利用電化學技術,在電場作用下快速將鋰離子送進具有鹼質與粒料膨脹反應潛勢的混凝土試體內,同時將試體內的鈉、鉀離子驅趕出試體,探討通電試體對抑制鹼質與粒料反應的成效,以作為日後能應用於實務上之基礎研究。本試驗的通電模式主要模擬ASTM C1202的試驗程序,在固定通電條件下,針對不同混凝土配比條件(包括水灰比、含鹼當量及粒料活性)、試體長徑比、電流密度、陽極電解液種類及試體齡期等參數變化,一一探討其對通電成效的影響。 研究結果顯示,在電場作用下,可快速的將鋰離子送進混凝土試體內,亦可將大部份的游離態鈉離子驅趕出試體。另外分析通電結果,試驗所探討的各項參數皆明顯影響通電的效果。但由於通電過程中,氫氧化鈣於孔隙溶液中大量沉澱,導致混凝土阻抗增加,因此隨著通電時間的增加,通電的效果越差。不過就整體而言,可預期經過通電處理的混凝土試體對抑制鹼質與粒料反應有一定程度的效果。 The purpose of this research is to drive lithium ions quickly into the concrete specimens and remove sodium ions and potassium ions form the concrete specimens at the same time under the influence of an externally applied electrical field. The main discussion is about the inhibiting effect of alkali aggregate reaction after concrete specimens were subjected to an electrochemical technique treatment. The experimental procedure is principally to simulate ASTM C1202. In this study, five main influence factors are investigated: different of concrete mix design, dimensions of concrete specimens, current density, the combination type of electrolyte and curing period of concrete specimens. Results showed that this test utilized a applied potential difference (9 A/m2 current density)can accelerate the transport of lithium ions into or through concrete specimens. Moreover, almost all of free sodium ions were driven out from concrete specimens. Due to a large amount of Ca(OH)2 precipitated during electric treatment, which may have caused its increased resistance to molecular or ions transport. Therefore, the effect of ions transport was getting worse after a time. Overall, it is predicted that concrete specimens treated will inhibit alkali aggregate reaction effectively.


May your priests protect with jealous love Your Bride, the Church, just as St. John protected Mary, Your Mother, and took her into his own. Instructed by this tender Mother of Sorrows on Calvary, may these priests watch over Your children with the exquisite tenderness and care of a Mother. May they lead souls on to intimate union with You through Mary who, as the Gate of Heaven, is the sole dispenser of the treasures hidden in your Adorable Heart.
O Mary! Transfixed beneath the Cross by the sword which pierced the Heart of Your Divine Son….teach us how to please Jesus; let us run with you to His assistance when we hear His cry: 'I thirst'….that cry which you heard at the foot of the Cross as He was expiring…Oh! Priests! Priests all on fire! True children of Mary who will give Jesus to souls, with the same tenderness and the same care with which you carried the little child of Bethlehem! In the Host, O Mother, your Jesus is once more little, like in the crèche! He does not have hands as delicate as yours to touch Him..
…Mother of Sorrows!...Give Him a generation of priests formed at your school, in the delicacies of your virginal love!


text:
Canis dirus (littéralement « loup sinistre ») est un canidé qui a habité l'Amérique du Nord et la Sibérie au Pléistocène et s'est éteint il y a environ .

Caractéristiques physiques et sociales

Canis dirus était plus gros que le loup gris en taille et en allure, il mesurait environ  de long et pesait en moyenne  pour la sous-espèce la plus grosse, le Canis dirus dirus. Il est probable que ces loups vivaient en meutes, unies par des liens de famille, et qu'ils chassaient en groupes. La principale différence entre les deux espèces se trouve dans la structure du squelette, plus massif et plus lourd chez Canis dirus. Ses jambes étaient proportionnellement plus courtes, sa tête plus grande et plus lourde (une tête retrouvée en Yakoutie en 2018 est longue de , correspondant ainsi à la moitié du corps d'un loup contemporain), mais la capacité crânienne était moindre. Ses dents, plus grandes et plus fortes que celles du loup gris, étaient capables de broyer des os. De telles caractéristiques suggèrent que c'était un moins bon coureur que les loups actuels et qu'il se nourrissait d'animaux peu rapides et de grande taille, ou de proies affaiblies et de charognes, un peu comme les hyènes d'aujourd'hui, mais aussi comme d'autres prédateurs qui vivaient à son époque, les félins à dents de sabre comme le smilodon, qui eux aussi présentaient des adaptations évolutives pour la chasse d'animaux de grande taille.

Répartition et chronologie

En Amérique, Canis dirus apparaît dans le registre fossile de l'Amérique du Nord il y a environ .
Il est rapidement devenu un superprédateur mais il a commencé à décliner il y a , ce qui coïncide avec l'arrivée des premiers hommes sur le continent américain à travers le détroit de Béring. Les causes de son extinction ne sont pas établies clairement, mais on suppose qu'elles doivent être en rapport avec l'impact de l'homme sur la mégafaune de l'Amérique du Nord, ainsi que le changement climatique qui suit la dernière glaciation. Au fur et à mesure que disparaissaient peu à peu ses proies traditionnelles, comme Megatherium (des paresseux géants), Canis dirus a été réduit à un régime essentiellement nécrophage et s'est éteint voici . Au contraire, le loup gris, qui se nourrissait d'animaux plus petits et plus rapides, a survécu à l'arrivée de l'homme et s'est maintenu jusqu'à nos jours.

Fossiles
Les premiers restes fossiles de Canis dirus ont été découverts par Francis Linck sur les rives du fleuve Ohio en 1854, mais le principal gisement pour cette espèce se trouve dans les puits de bitume de La Brea en Californie où on en a découvert plus de  spécimens.

Une tête de loup congelée dans le pergélisol sibérien a été mise au jour en 2018, correspondant à un Canis dirus âgé de 2 et 4 ans. À elle seule la tête, longue de  et dont le cerveau, les dents et la fourrure sont préservés, correspond à la moitié du corps d'un loup contemporain, montrant que ce loup des steppes du Pléistocène était bien plus grand que nos loups et couvert d'une épaisse fourrure.

Taxonomie et évolution
En 2020, cinq génomes provenant de fossiles vieux de  à plus de  montrent que Canis dirus, bien que morphologiquement similaire au Loup gris actuel, appartiennent à une lignée qui s'est séparée des autres Canidés il y a environ  d'années. Contrairement à de nombreux exemples d'hybridation chez les Canidés, ils ne montrent aucun flux génique entre Canis dirus et les loups gris d'Amérique du Nord ou les coyotes. Cela suggère que Canis dirus a évolué indépendamment des ancêtres pléistocènes de ces espèces. Ces résultats soutiennent également une origine précoce dans le Nouveau Monde, tandis que les ancêtres des loups gris, des coyotes et des dholes ont évolué en Eurasie et n'ont colonisé l'Amérique du Nord que relativement récemment.

Canis dirus avait été classé en 1918 dans le genre Aenocyon (« Loup terrible »). L'étude génétique de 2020 tendrait à restaurer cet ancien classement.

Références culturelles
 Le groupe américain Grateful Dead a nommé une des chansons « Dire Wolf », c'est-à-dire Canis dirus en anglais ; cette chanson figure sur l'album Workingman's Dead (1970).
 Dans la série de romans Le Trône de fer, ainsi que dans son adaptation télévisée Game of Thrones, les loups géants, ou direwolves en anglais, de la famille Stark sont inspirés de Canis dirus.
 Dans le jeu Ark: Survival Evolved, on peut trouver dans la région de neige et de glace des Canis dirus alias Loup Sinistre.
 Dans le manga Cage of Eden on peut retrouver une meute de ces loups dans les chapitres 43 à 47.
 Dans le light novel chinois Occultiste du Monde des Mages (, ), on peut trouver une meute de ces loups dans les chapitres 9 à 11.
 Dans le manga Moi, quand je me réincarne en slime (Tensei shitara slime datta ken) on peut trouver une meute de "direwolves" à partir du chapitre 3.

Notes et références

Espèce de tétrapodes préhistoriques (nom scientifique)
†
†
Carnivore du Pléistocène
Taxon fossile décrit en 1858


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Articles • Clergy and Monastics • Parishes and Monasteries • Seide, Gernot
History of the Russian Orthodox Church Outside Russia from Its Beginning to the Present. Part IV, Chapter 1.3. The Dioceses in China and Manchuria
Gernot Seide
Archb. Simon of Peking and China (d. 1933) and Archim. Theodore next to bishop's residence. Photo: https://orientalist-v.livejournal.com/2119385.html
The majority of the white Russian refugees outside of Central Europe before WWII was in China.
Part IV, Chapter 1.3
The Dioceses in China and Manchuria
Since the 17th century, there has been a presence of the Russian Orthodox Church in Peking: the Russian Ecclesiastical Mission. This Mission cared for a small Orthodox colony which consisted of the descendants of former prisoners of war, merchants, and diplomats. [1]Cf. on the history of the Mission before 1902 Seide, Die Russisch Orthodox Kirche in China, pp. 106-176 for more details. Also, see M.K. Bei Guan': Yubeleiny Sbornik 1685-1935; Nikon, … Continue reading The real significance of this mission existed for two centuries in the area of research: they translated books from the Chinese, published dictionaries, and built an extensive library on the culture and history of China. From the second half of the 19th century onwards, religious literature was translated from Russian into Chinese: the New Testament, the writings of the Holy Fathers, the Psalter, and liturgical books. These translations formed the precondition for a successful mission, which was set up at the turn of the century. For two hundred years, the Mission cared for only some 200 Russian faithful. Then, in 1906, there were 650 people. In the following years until the outbreak of World War I, the number increased drastically: in the years 1906-1910, there were between 200 and 300 baptisms, later even 500. In 1913, there were 3,812 Orthodox Chinese; two years later there were already 5,587. [2] Seide, Die Russisch Orthodoxe Kirche in China, pp. 174-175.
This new development of the Mission was largely dependent upon Archimandrite Innocent (Figurovsoky, d. 1931 as Metropolitan). He came to Peking as the head of the Mission in March of 1897 and implemented the following program: (1) the founding of a monastery and social security for the missionaries, (2) daily divine services (liturgies) in Chinese, (3) institutions for the support of needy Albazines, [3]The Albazines were descendants of those prisoners of war from the city of Albazine (at the juncture of the Sitka and Argun Rivers), who were sent to Peking in 1685. The Ecclesiastical Mission was … Continue reading (4) the dispatching of missionaries from Peking into the country's interior, (5) the building up of parishes and parish work, and (6) the establishment of local social centers. [4] Innocent, pp. 681-683.
Also, instruction at the two existing schools was to be reorganized and a third school founded. Furthermore, there was a plan to publish a regular church periodically. This journal The Chinese Messenger (Kitaisky Blagovestnik) appeared regularly from 1902 to 1956: however, already in the years 1896-97, individual issues had appeared at irregular intervals. When the journal began it was a constant 16 pages in length and was printed in Harbin; later, each issue appeared with 30 to 40 pages. Most articles originated with Bishop (from 1902) Innocent and the members of the Mission. Besides entries of a purely academic nature, there were also those with a general ecclesiastical and religious content and missionary questions. From 1907, the journal was published in Peking. [5] Kitaisky Blagovestnik (1933) 3-4, pp. 1-4. Also, from 1904 there was the journal News of the Brotherhood of the Orthodox Church in China (Izvestiya Bratstva Pravoslavnoi Tserkvi v Kitaye), which lasted only a few years and was later merged with The Messenger.
By Synodal Resolution No. 1348 of 26 March 1901, the head of the Mission, Archimandrite Innocent, was appointed bishop, and China was raised to the standing of an independent diocese, with Peking as the episcopal residence. In June of 1902, Innocent was consecrated Bishop of Peking & China. [6] Bei Guan', pp. 24-25; Nikon, Zhizneopisanie, 10, pp. 13-15; Metropolitan Innocent. The new bishop's jurisdiction extended not only over China, but also over all the parishes along the 1700-mile Eastern Chinese Railroad, and also over parts of Manchuria, and over Mongolia, which had been dominated by Russia for centuries and was under Russian influence. Subject to the bishop in the years 1912-13 were 2 archimandrites, 15 priests, 26 monks and novices, 15 churches, 34 missionary outposts and chapels, 5 cemeteries, a hospice for the elderly with 34 residents, a seminary, 10 boys' schools and 2 girls' schools with a total of 403 students. In 1916, the following belonged to the Mission: the Monastery of the Ascension in Peking, the hermitage of the Elevation of the Cross near Peking, a convent in Peking, 5 monastery churches in St. Petersburg, Moscow, Harbin and Dalny (Manchuria), 19 churches, including 4 in Peking, 32 mission churches, 14 of which were in the Chihli Province, 12 in the Province of Hupeh, 4 in the Province of Hunan, 1 in Tsien-fu and 1 in Mongolia (Urga), also 5 cemetery chapels, 11 boys' schools, and 3 girls' schools. [7] Daubray, p. 372; Innocent, p. 684; Bei Guan', p. 21.
This budding mission church had within fifteen years established a network of mission stations, churches, and schools, and baptized 6,000 Chinese. This work suffered a serious setback during World War I, the Russian Revolution and the subsequent Civil War: relations with the homeland and the Mother Church were nearly severed, and all financial support was halted. A stream of needy refugees flooded the country. Simultaneously, Russian émigré communities came into existence everywhere, and for Orthodoxy in China, there was a new beginning.
The success shown by the Russian Orthodox Mission in China in the fifteen years prior to the outbreak of the Russian Revolution led to a proposal at the 1917/18 Pan-Russia Council, which met in Moscow, by Archimandrite Simon ([Vinogradov], later head of the Mission) to reorient the missionary work in China and the administration of the diocese and to set the diocese upon a sound financial basis. The Council was, however, unable to consider this proposal. [8] Ibid., pp. 61-62. In consequence, the Ecclesiastical Mission in Peking, as well as the numerous Russian communities in Manchuria, had to rely upon themselves alone, and after the severing of relations with the Mother Church, had to master the new situation by itself.
While the task of the Russian Church in Manchuria was principally the care of Russian settlers who had lived there since the end of the 18th century, the Church in China itself was a that of a genuine missionary church for the native population. This also explains the later administrative division.
In 1921, initial contacts were made between the Diocese of China and the SCA, which had by then established itself in Karlovtsy (Yugoslavia). In the summer of 1922, Archimandrite Simon (Vinogradov) was consecrated vicar bishop of Shanghai. Archbishop Innocent ruled the Diocese of Peking & China and the vicariate of Shanghai. For Manchuria, a separate diocese was created, which Archibishop Methodius (Gerasimov) of Orenburg ruled. In June of 1922, the Synod of the ROCOR empowered Archbishop Innocent to consecrate a second vicar bishop for the Diocese of Peking, namely Archimandrite Jonah, for the new vicariate of Tientsin. [9] D´Herbigny/Deubner, Eveques Russes, pp. 44-47. In this way, the organizational structure of the Russian communities in China was rearranged.
The Diocese of China received yet another vicar bishop when Archimandrite Juvenal (Kilin) was appointed vicar bishop of Tsintsan in Chinese East Turkestan, for the spiritual care of the Russian émigrés there. Juvenal was, however, unable to travel to Sinkiang, which was under Soviet influence, and returned to Harbin in 1936. Juvenal's appointment was presumably in connection with the visit of the Patriarchal locum tenens, Sergius (Stragorodsky), who had placed the émigré communities in Sinkiang under his own jurisdiction. In April of 1934, Sergius had named Archpriest Sergius Tchen, who was one of the oldest acting Chinese Orthodox priests in China, as "rector of the Orthodox Mission" in Sinkiang and "administrator of the Orthodox communities in China"; thus, he became head of the Orthodox Churches in China in practice and subject to the jurisdiction of Archbishop Sergius of Tokyo. Thereupon, Bishop Victor (Svyatin) deposed Tchen and appointed the Chinese Elias Wen as archpriest of the communities in Sinkiang. Consequently, Tchen returned to the Karlovtsy Jurisdiction. [10] Seide, Die Russisch Orthodoxe Kirche in China, pp. 179-180.
For Manchuria, Bishop Demetrius (Voznesensky, the father of Metropolitan Philaret) was appointed vicar bishop with his see in Khailar. This administrative structure of the Church Abroad's Far East Province remained intact until 1945 in Manchuria and 1949 in China. After the outbreak of World War II, relations with the Karlovtsy Synod were again broken, and both dioceses were again left on their own. Under the Bishop of Peking & China, the vicar bishops came in the following order chronologically. From 1922, Bishop Jonah resided as a vicar bishop in Tientsin; in 1925, he died at the age of 34 in Tsitsihar. The next time a vicar bishop was consecrated for Tientsin was in 1950. The Moscow Patriarchate granted Bishop Simon Du this title, though in the same year he received the title of Vicar Bishop of Shanghai, when the Vicar Bishop of Shanghai up to that time, Bishop John (Maximovich), who belonged to the Church Abroad, left China. Archimandrite Basil, out of humility, refused the appointment as Vicar Bishop of Tientsin. On 30 May 1957, Patriarch Alexis consecrated him Bishop of Peking. The following bore the title "Vicar Bishop of Shanghai" in sequence: Bishop Simon (Vinogradov) 1922-32, Bishop Victor (Svyatin) 1932, Bishop John (Maximovich) 1934-49 for the Church Abroad; and Bishop Juvenal (Kilin) 1946-50 for the Moscow Patriarchate. In the last twelve years of the diocese's existence (until 1962), the Chinese Bishop Simon (Du) headed it. The Diocese of Peking & China, and simultaneously the Ecclesiastical Mission, were ruled by Bishop Innocent (Figurovsky) from 1902-31, Bishop Simon (Vinogradov) 1931-33, Bishop Victor (Svyatin) from 1933-56, who returned to the Moscow Patriarchate in 1945, and finally Bishop Basil (Shuan) from 1957-62. After its establishment in 1922, the Diocese of Harbin & Manchuria was ruled for ten years by Bishop Methodius (Gerasimov) and, from 1932 to 1946, by Bishop Meletius (Zaborovsky) (from the autumn of 1945 under the jurisdiction of the Moscow Patriarchate.) After his death, the Moscow Patriarchate assigned Bishop Nestor (Anisimov) to administer the Diocese of Harbin & Manchuria. Bishop Nestor was apparently arrested in 1947, after which the diocese remained vacant until 1950 when Bishop Nicander (Viktorov) administered it until his return to the USSR in 1956. Thereafter, the Diocese remained vacant. The following vicar bishops were subject to the Bishop of Harbin: in 1941, Bishop Juvenal was named Vicar Bishop of Tsitsihar and bore this title until 1946. Bishop Nicander (Viktorov) received, as Bishop of Zizikar, a Moscow Patriarchate delegation under the direction of Bishop Nestor (Sidoruk), which visited the parishes of Manchuria. [11] Ibid., pp. 180-182. Bishop Nicander presumably bore the title of Vicar Bishop of Tsitsihar in the years 1946-50 and was then named Bishop of Harbin. There was also the title of "Vicar Bishop of Khailar," which Bishop Demetrius (Voznesensky) bore from 1934-46. (In 1946, he joined the Moscow Patriarchate; like many others, he had been convinced by the extensive Soviet propaganda campaign in the Far East that the Soviet Union had changed for the better after the War and that the Church would be free, and so he returned to Russia). After the establishment of the Chinese Autonomous Orthodox Church in 1957, the Diocese of Harbin & Manchuria was no longer occupied, and likewise, the titles of the vicariates were no longer granted.
The Moscow Patriarchate maintained the Russian Church Abroad's administrative structure [in that region] of two dioceses with vicariates, while it simultaneously received the Church Abroad's bishops into its jurisdiction. The single exception was Bishop John (Maximovich), who refused to recognize Moscow's jurisdiction and continued to belong to the Church Abroad. Archbishop Victor (Svyatin) was appointed Archbishop of Krasnodar & Kuban upon his return in 1956, and finally Metropolitan of this diocese. Bishop Juvenal (Kilin), who was named the vicar bishop of Shanghai in 1946, returned to the USSR in 1947 and was named Bishop of Chelyabinsk & Zlatoust. Bishop Nestor (Anisimov) was elevated to the rank of Metropolitan of Novosibirsk & Barnaul. Bishops Meletius (Zaborovsky) and Demetrius (Voznesensky) died in 1946 and 1947, respectively [Trans., the latter under suspicious circumstances].
The stream of refugees that flowed into Manchuria and China after 1920 led to the establishment of many communities and churches there. An estimated count of refugees is 200,000-250,000, most of whom lived in Manchuria. Another 15,000-20,000 refugees lived in Chinese East Turkestan (Sinkiang) and founded seven parishes there, centered in Urumchi. This province came under Soviet influence in the 1920s and 1930s and retained only a loose connection (as an autonomous province) with the rest of China. In China itself − without Manchuria and Sinkiang − there lived, according to information from the "People's Union," around 76,000 refugees in 1927. [12] Ibid., p. 182. Considering that before the Revolution the number of Orthodox in China without Manchuria was around 6,000, the growth of the already existing communities from the influx of these refugees can be measured. This, however, only applied to the communities in Manchuria. In China proper, the Chinese communities continued to exist autonomously, as also under the Bishop of Peking and consequently under the Church Abroad. The Chinese communities held for their faithful their own schools, social organizations, and various other charitable institutions, whereas the Russian émigrés built up their own communities. Only in a few instances were their communities of Chinese and Russians mixed. This was mostly the case when the Russian colonies were too small to establish their own parishes. [13] Tserk. Zhizn´ (1935) 8, pp.123-126.
The ecclesiastical province of the Far East, its hierarchs, and its faithful formed a pillar of the Church Abroad from 1920 onwards. There was never any doubt about their canonical loyalty to the Church Abroad could arise. In contrast to the bishops in North America and the group around Metropolitan Eulogius, they never doubted the canonical rectitude of the Church Abroad. They recognized the Synod as its presiding head and the Council of Bishops as the supreme church authority for the emigration. After the arrest of Patriarch Tikhon and Metropolitan Sergius' Declaration, they expressed themselves decidedly for separation from the Moscow Patriarchal Church. Thus, Archbishop Innocent sent an epistle to Metropolitan Anthony in January of 1925, asking that he allow himself to be proclaimed the first hierarch of the whole Russian Church since Patriarch Tikhon was no longer able to make decisions freely. [14] D´Herbigny/Deubner, Eveques Russes, pp. 38-39. This time, as they already had in earlier cases, the majority of the émigré bishops rejected this plan, [15] Nikon, Zhizneopisanie, 6, pp. 38-39. though similar plans always kept resurfacing.
The bishops in the Far East also pursued a certain decentralization of the Church, in order to simplify the administration, yet this never resulted in a dissolution of the Synod of Bishops. [16] Seide, Die Russisch Orthodoxe Kirche in China, pp. 177-179. The bishops of the Far East also condemned the schism of 1926 most sternly. Significantly, Archbishop Innocent presided over the Council of Bishops of 1928, which dealt with Metropolitan Eulogius' schism and Metropolitan Sergius' Declaration. [17] D´Herbigny/Deubner, Evêques Russes, p. 173; Nikon, Zhizneopisanie, 7, pp. 185-213. For their canonical loyalty to the central ecclesiastical leadership, Archbishops Innocent and Methodius were elevated to the rank of Metropolitan and granted the right to wear a cross on their white klobuks. [18] D´Herbigny/Deubner, Evêques Russes, p.173. In the province of the Far East, Harbin and Peking formed the two ecclesiastical and cultural centers: for the Russian émigrés – Harbin, for the Chinese Orthodox communities − Peking with the Ecclesiastical Mission. Harbin in Manchuria, which, at the turn of the century, had been a trade outpost with only 12,000 inhabitants, had approximately 500,000 in the 1930s. In each part of the city, there were Russian communities with their own churches. The Church Abroad had over 20 churches in the city, a monastery and a convent, a metochion of the Peking and Kamachatka Mission, and numerous church educational institutions. [19] Archimandrite Constantine, Pamyati Kharbina; Nestor, Manchuria; Nikon, Zhizneopisanie, 10, pp. 16-25. Whereas in 1920, for example, there were only four Russian secondary schools in the city, in 1930 there were already 20 schools. [20] Nathaniel, Ocherki Manchury, p. 6.
In the city, there were, however, not only communities and institutions of the Church Abroad. The city was also the see of a bishop of the Russian Catholics. This group had its own high school (St. Alexander Nevsky Gymnasium). The diocese published its own diocesan newsletter from 1931, which appeared monthly and was 30 pages long. In addition to the community of Russian Catholics, there was also an even larger community of Old Believers, and a few smaller communities of Molokans, Seventh-Day Adventists, Pentecostals, and Lutheran-Evangelicals in the city. These communities also had their own church schools (Sunday schools) and published their own church newspapers. [21] Church News (1940) 11, pp. 35-40.
In addition to these numerically important Russian colonies, there existed a large Russian community in Shanghai, with 20,000 faithful, a community in Tientsin, with 5,000 and a community in Mukden, with 2,000 faithful. [22] Seide, Die Russisch Orthodoxe Kirche in China, p. 182; Nikon, Zhizneopisanie 10:11-12. After the Japanese occupation of Manchuria, many Russians left the country and traveled to China, where they joined the already existing communities.
There were some 50 communities and 70 churches in the Harbin Diocese. Along the western railroad line (Harbin to Tsitsihar) lay 19 churches; on the eastern stretch (Harbin to Blagoveshchensk) 9 churches; and on the southern line (Harbin to Kilin) four churches. [23] Ibid. 10: p. 17. Cf. the pictures of the Harbin church in Russ. Prav. Ts., 1, pp. 219-239, and the churches outside of Harbin in Pravoslavnye khramy v severnoi Manchury [Harbin] (1931). The majority of these churches were built between 1920 and 1945. In the years 1930-45 alone 27 churches were erected. [24] Seide, Die Russisch Orthodoxe Kirche in China, p. 184.
The most important church was St. Nicholas Cathedral, which served as the episcopal cathedral. The largest church was the Cathedral of the Annunciation, which held 2,000 worshippers. [25] Nikon, Zhizneopisanie, 10, p. 18. During the Cultural Revolution (1965-66), most of the churches were destroyed; the larger ones were turned into beer halls, a circus, and a restaurant. [26] Seide, Die Russisch Orthodoxe Kirche in China, pp. 191-192, and Part II, Chap.1, p. 91.
The largest church structure of the emigration period was the Convent of the Vladimir Icon of the Theotokos, [27] Details on the monasteries in Seide, Klöster im Ausland. which was under the direction of Abbess Rufina, and which became a new home for many refugee nuns. In 1939, thirty nuns belonged to the Convent, which ran an orphanage and home for the elderly. After the Red Army occupied Manchuria, the nuns fled to Shanghai, and from there traveled to the U.S. In Shanghai, they stayed in its sister convent, which had been established in the 1920s. Sixty-four nuns belonged to the combined convents; they cared for 150 orphans and elderly. The plans to resettle in the U.S. were later realized by Abbess Rufina's successor, Mother Ariadne, who, together with her fellow nuns, established a new convent near San Francisco.
Those monks who fled after the Revolution laid the cornerstone for the building of the Monastery of the Kazan Theotokos in 1922. [28] Kratky ocherk vozniknoveniya; Seide, Klöster im Ausland. The monastery was subject to Archimandrite Juvenal (Kilin). It took ten years to build the entire complex: in 1925, the church of the same name was consecrated; in 1929, a printing press was completed, in 1931 a home for the poor and elderly together with a pharmacy was able to function and the building of a hospital was begun. The monastery also had numerous workshops and handicraft businesses: a locksmith, a book bindery, a tailor, joinery and an icon workshop. Two archimandrites, seven hieromonks, four hierodeacons, eight monks and forty novices, workers and their families were attached to the monastery. The monastery distinguished itself by its charitable and missionary activities. On the monastery's own printing press, church journals, church calendars, prayerbooks, gospels, and other literature were published and attained noteworthy circulation. [29] Cf. Part IV, Chap. 3. In the monastery's medical center, which included a hospital, an outpatient clinic, a pharmacy, and medical practitioners, 2,763 patients were handled in the years 1931-39 and 61,802 patients were examined − 27,970 of them free of charge. In the apothecary, 30,737 prescriptions were filled, most of them free of charge or at a nominal cost. [30] Church News (1939) 7, pp. 53-63; Kratky ocherk vozniknoveniya.
The social work carried out by the monastery has never had any parallel in the Church since then. This work was made possible thanks to the considerable profits generated by its handicrafts and printing press. The brotherhood of the monastery was able to support itself on its what it produced itself; this enabled them to utilize all profits for charitable and missionary work.
Beginning in 1932, émigré circles considered founding an institution of higher learning (a university) with various faculties. After a two-year preparatory period, the Institute of St. Vladimir opened with four faculties in the summer of 1934: a theological faculty under the direction of Archimandrite Basil (Pavlovsky, later Bishop of Vienna), an economics and science faculty, a faculty of architecture, and one for electrical engineering. (The late First Hierarch of the Church Abroad, Metropolitan Philaret Voznesensky received his education on the electrical engineering faculty.) The Institute received financial support from the YMCA and the St. Vladimir Brotherhood, which was also established in 1934 and pursued the goal of educating the émigré youth in the "spirit of Holy Russia." In the first academic year, a total of 177 students studied at the Institute, 40 of whom studied at the Theological Faculty. Metropolitan Anthony (Khrapovitsky) was the Honorary Chairman, Archbishop Meletius was the Honorary President, and Bishop Demetrius was the Rector. The First Minister of State of Manchukuo became the patron and promised his support. He was represented on the Institute's Council by a Japanese of the Orthodox Faith (M. Nakamura). The theological faculty claimed to be the direct successor of the theological academies in Russia. The annual number of students who attended it was between 30 and 40. This theological faculty (academy) was supplemented by the addition of a theological seminary in 1938, for the education of priests and deacons. [31] Cf. Part IV, Chap. 4; Nikon, Zhizneopisanie, 10, pp. 19-25; Nathaniel, Ocherki Manchury, pp. 6-8; Irenikon (1934), p. 205.
Metropolitan Methodius, who had ruled the diocese for ten years and had had the responsibility of establishing and organizing the émigré communities, died in 1932. His successor was Archbishop Meletius, who was elevated to the rank of Metropolitan in 1939, on the 50th anniversary of his ordination to the priesthood. Under Meletius, community life was consolidated, the real building period having already been completed. Simultaneously, relations with the Synod of Bishops in Karlovtsy became more firmly based: from 1931/32, yearly reports on the life of the diocese were sent to Karlovtsy, and it was determined that the head of the diocese, in this case, Bishop Nestor, who lived in Harbin, should visit each church and community every three years. The diocesan administration was expanded by adding the following commissions: a revision committee, a council for the mission, and a control commission for religious instruction, with three subdivisions. [32] Nikon, Zhizneopisanie, 10, pp. 22-23.
During the years 1941-45, the Diocese of Harbin had 4 bishops, 217 priests, 70 churches, 3 monasteries, and approximately 100,000 faithful. [33] Seide, Die Russisch Orthodoxe Kirche in China, p. 186. During the Japanese occupation, from 1943 to 1944, much pressure was put upon the communities and the priests, by which community life was severely hindered. Numerous faithful fled to China just before and during this occupation.
A new influx of émigrés began later, in 1945, during the Red Army invasion of Manchuria. After the Japanese Occupation, the Red Army was met by many émigrés as if they were liberators. At the same time, the Soviet occupation meant the end of the Karlovtsy Jurisdiction in this territory. The Moscow Patriarchate sent Bishop Eleutherius (Vorontsev) of Rostov & Taganrog to Manchuria to prepare the émigré communities to return to the jurisdiction of the Moscow Patriarchate. The exchange of greetings between the hierarchy in Manchuria and the Patriarchate later led to the reunification of the separated churches.
Until his death on 6 April 1946, Metropolitan Meletius remained head of the Diocese of Harbin. Thereafter Archbishop Nestor (Anistimov) ruled the Manchurian communities. The Moscow Patriarchate elevated Nestor to the rank of Metropolitan of Harbin & Manchuria; the diocese was reclassified as an exarchate. At the same time, the newly founded Exarchate of East Asia also encompassed the Chinese communities, which at this time were still subject to the Church Abroad. From the time of Nestor's arrest in 1947, the communities of Manchuria were left on their own.
After the Communist takeover in China, which reunited China and Manchuria, all Orthodox communities in the People's Republic of China were made directly subject to the Bishop of Peking. Thus, for the first time, a central administrator of the entire territory, formerly the Church Abroad's Far East Province, became possible, though it led to the Diocese of Harbin's loss of importance.
In contrast to Manchuria, where Harbin was the undisputed center, in China there were two equal Orthodox centers: the Archdiocese of Peking with the Ecclesiastical Mission and the Diocese of Shanghai with its community of 20,000 émigrés. [34] Ibid., pp. 186-188; Nikon, Zhizneopisanie,10, pp. 10-13; Zhiganov, Russkie v Shanghaye. Whereas in the Shanghai community the Russians set the tone, in the Ecclesiastical Mission in Peking, the Chinese element played a noticeable rôle, especially in the smaller communities of the other cities. The later priests of the Chinese Autonomous Orthodox Churches were almost all from these communities. After 1918, missionary ideas were most strongly represented here, a fact supported by the abundance of religious literature in Chinese in Peking and Shanghai.
Furthermore, in Peking, Shanghai, and Tientsin, the Orthodox Chinese had their own schools. The main difficulty for the continuance of a successful mission lay in insufficient financial support; the emigration was not in any position to help. Only with the consolidation of the communities could this pre-Revolutionary work be taken up again, with the support of the émigrés. In Peking, Shanghai, Tientsin, Zindao, and Mukden, catechism courses for the native population were instituted in the 1930s. At the Ecclesiastical Mission, of the nine clergies, four were Chinese: Protodeacon Eumenius In, Missionary Archpriest Michael Min, Basil De, Archpriest of the Ascension Cathedral, and Archpriest Vladimir Du. Also belonging to the Mission were Archimandrite Pachomius, Abbot Nathaniel, numerous monks, and fifteen nuns of the convent. On the Mission's land, there were extensive farm buildings, workshops and gardens, a printing press and a library with over 4,000 volumes on the history and culture of China.
In all larger communities, there was considerable building activity in the 1920s. After the Shanghai church was destroyed in 1927 during the Chinese Civil War, the members of the community collected $31,000 for its rebuilding in just a few years.
The exact number of communities in China cannot be determined. In the Peking Diocese alone, which was the most important, there were 17 parishes, 4 monasteries, 5 metochia, and 23 cemeteries with chapels. Bishop John (Maximovich) of Shanghai also had authority outside of China over Russian communities in Hong Kong, Macão, Manila, and the communities in Canton and Tsindao. In Chinese East Turkestan (Sinkiang), there were other seven Orthodox communities, in which the Chinese remained the liturgical language; after 1948, Archpriest Demetrius (Mlodanovsky) undertook an energetic missionary activity there.
Most churches had community centers with parochial schools, libraries and community halls. In addition to these, social and charitable institutions were established with the support of the Church: in Tiantsin, there was an asylum and a home for invalids to which the old, sick, the mentally handicapped and the crippled were admitted. The poor and needy received free meals there and came daily from the city and surrounding areas, where they lived. In other cities, there were similar social centers and schools. [35] Tserk. Zhizn' (1933) 4, p. 71; (1935) 8, pp. 123-126.
After the outbreak of the Chinese Civil War, the head of the Mission, Archbishop Victor (Svyatin), joined the Moscow Patriarchate, whereas Bishop John of Shanghai remained true to the Church Abroad. During a visit to Shanghai, Victor was accused, at the request of Bishop John (Maximovich), of being a "Communist agent," and was arrested by the nationalist Chinese authorities. [36] Cf. Part II, Chap. 1, p. 89. On the further fate of the Chinese Orthodox parishes, see Seide, Die Russisch Orthodoxe Kirche in China, pp. 188-192; Brunello, Chieso di Cina.
Before the Communist takeover in 1949, some 50,000-60,000 Russians left the country and went to the West (Australia, North and South America). [37] Cf. Part II, Chap. 1, p. 90. This emigration lasted until the mid-1960s and included groups of up to 1,000 persons. [38]In the year 1985, for example, 943 Old Believers left Manchuria for Brazil, Internationale Kirchliche Zeitschrift (1958) p.134); in 1962, 5,000 emigres settled in California (Kirche im Osten [1962], … Continue reading The majority of these refugees were from China, whereas the Russians who lived in Manchuria were forced to return to the Soviet Union. This also applied to the Russian priests, who, in 1956, except for individual priests who refused to take Soviet passports, had to leave the country. Archimandrite Philaret, later First Hierarch of the Church Abroad, was among those clergy who refused to return to the Soviet Union. In 1957, he was offered a passport to travel to the West, but he did not take this, because he wanted to remain with his small flock in Harbin, where, at this time, only a few hundred of the once 45,000 still lived. Only in 1962 did he leave, via Hong Kong for Australia. [39] Prav. Rus' (1956) 9, p. 16.
For the refugees, who left the country between 1945 and 1949, communities were founded in South East Asia, which continued in existence until the 1950s. There were such communities in the Philippines, on the island of Java, on Formosa [Taiwan], and in Hong Kong. On the island of Tubabão, approximately 5,500 Russian émigrés from China lived under the most primitive conditions, in tents and bamboo huts, waiting for permission to travel to North and South America. [40] Russky national'ny kalendar (1951), pp. 116-119. The émigrés found better conditions on the island of Java, where they managed to build a church, [41] Russ. Prav. Ts., 1, pp. 248-249: the church in Java, whose rector was Archimandrite Innocent, is depicted here. which existed until the end of the 1950s. A small church (the Church of the Resurrection of Christ) was founded in Hong Kong for the refugees, who were permitted to emigrate to the West in 1949. This church existed from 1949 until its closure in the late 1960s when no more émigrés were leaving China. For many years, it was entrusted to the care of the priest Elias Wen, who traveled to California at the end of the 1950s, and has since then been a priest at the cathedral in San Francisco, to which several Chinese Orthodox families also belong. [42] Prav. Rus' (1952) 3, p. 15; (1958) 19, p. 16; Spisok (1989). The remaining refugee communities in Southeast Asia were closed down in the 1960s because most Russians had left.
↵1
Cf. on the history of the Mission before 1902 Seide, Die Russisch Orthodox Kirche in China, pp. 106-176 for more details. Also, see M.K. Bei Guan': Yubeleiny Sbornik 1685-1935; Nikon, Zhizneopisanie, 10, pp. 9-34; Kratkaya istoria missii; Innocent, Orthodox Mission in China; Petrov, Missia v Kitae; Widmer, Mission in Peking.
Seide, Die Russisch Orthodoxe Kirche in China, pp. 174-175.
The Albazines were descendants of those prisoners of war from the city of Albazine (at the juncture of the Sitka and Argun Rivers), who were sent to Peking in 1685. The Ecclesiastical Mission was established for them, cf. Petrov, The Albazines in China.
Innocent, pp. 681-683.
Kitaisky Blagovestnik (1933) 3-4, pp. 1-4.
Bei Guan', pp. 24-25; Nikon, Zhizneopisanie, 10, pp. 13-15; Metropolitan Innocent.
Daubray, p. 372; Innocent, p. 684; Bei Guan', p. 21.
Ibid., pp. 61-62.
D´Herbigny/Deubner, Eveques Russes, pp. 44-47.
↵10
Tserk. Zhizn´ (1935) 8, pp.123-126.
Nikon, Zhizneopisanie, 6, pp. 38-39.
D´Herbigny/Deubner, Evêques Russes, p. 173; Nikon, Zhizneopisanie, 7, pp. 185-213.
D´Herbigny/Deubner, Evêques Russes, p.173.
Archimandrite Constantine, Pamyati Kharbina; Nestor, Manchuria; Nikon, Zhizneopisanie, 10, pp. 16-25.
Nathaniel, Ocherki Manchury, p. 6.
Church News (1940) 11, pp. 35-40.
Seide, Die Russisch Orthodoxe Kirche in China, p. 182; Nikon, Zhizneopisanie 10:11-12.
Ibid. 10: p. 17. Cf. the pictures of the Harbin church in Russ. Prav. Ts., 1, pp. 219-239, and the churches outside of Harbin in Pravoslavnye khramy v severnoi Manchury [Harbin] (1931).
Seide, Die Russisch Orthodoxe Kirche in China, p. 184.
Nikon, Zhizneopisanie, 10, p. 18.
Seide, Die Russisch Orthodoxe Kirche in China, pp. 191-192, and Part II, Chap.1, p. 91.
Details on the monasteries in Seide, Klöster im Ausland.
Kratky ocherk vozniknoveniya; Seide, Klöster im Ausland.
Cf. Part IV, Chap. 3.
Church News (1939) 7, pp. 53-63; Kratky ocherk vozniknoveniya.
Cf. Part IV, Chap. 4; Nikon, Zhizneopisanie, 10, pp. 19-25; Nathaniel, Ocherki Manchury, pp. 6-8; Irenikon (1934), p. 205.
Nikon, Zhizneopisanie, 10, pp. 22-23.
Ibid., pp. 186-188; Nikon, Zhizneopisanie,10, pp. 10-13; Zhiganov, Russkie v Shanghaye.
Tserk. Zhizn' (1933) 4, p. 71; (1935) 8, pp. 123-126.
Cf. Part II, Chap. 1, p. 89. On the further fate of the Chinese Orthodox parishes, see Seide, Die Russisch Orthodoxe Kirche in China, pp. 188-192; Brunello, Chieso di Cina.
Cf. Part II, Chap. 1, p. 90.
In the year 1985, for example, 943 Old Believers left Manchuria for Brazil, Internationale Kirchliche Zeitschrift (1958) p.134); in 1962, 5,000 emigres settled in California (Kirche im Osten [1962], p. 44.)
Prav. Rus' (1956) 9, p. 16.
Russky national'ny kalendar (1951), pp. 116-119.
Russ. Prav. Ts., 1, pp. 248-249: the church in Java, whose rector was Archimandrite Innocent, is depicted here.
Prav. Rus' (1952) 3, p. 15; (1958) 19, p. 16; Spisok (1989).
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Alexey Yusupov says:
Hello, in this article I saw a reference to a 1933 year Chinese herald (китайский благовестник) number. Is it possible to tell where it can be found, or how to get an electronic version?
In Memory of Valentina Vasilievna Turner-Udalcova...
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redpajama_set_name: RedPajamaCommonCrawl


After dropping off my brother at school, I'm stopped at a red light to make a left turn toward home. In front of me is a white mini-van and from the right side-view mirror, I can see the driver's face. Yes, I am being creepy. It is so expressionless that it takes me a while to determine that it is a middle-aged woman of Asian descent. The mouth never moves to speak and even at rest, it doesn't look happy.
Soon after, a car pulls to a stop behind me, another mini-van. I proceed with my creeper antics and study the newly-arrived driver through my rear-view mirror. Another middle-aged Asian woman. Due to the wide view of rear-view mirrors, I am able to observe the presence of a child in the backseat, a girl probably in the third grade. She reaches for something in the front and the driver reaches for and hands back the desired item with the motions of a robot. The only indicator of the humanness of the driver is when she yawns.
It suddenly dawns on me: I am sandwiched by the prospects of my future. Oh God.
A life of repetition, routine, duty.
I cannot imagine living a life different from the one I'm living right this moment with all the good stuff. But I also cannot deny the possibility of me unknowingly transforming into an ajoomah, devoid of emotion and volition. I am totally blowing this out of proportion, by the way hahah. But just the thought… It sort of scares me.
Hahaha. Seriously though, I don't want the mini-van. If it's absolutely necessary… I hope my husband has mercy on me. Ha!
I'm excited for the future. Hahah I really want to see what it's going to be. I like not knowing. My speculations on this beautiful morning adds to the anticipation, strangely.


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text:
Global Beatles Day: Our favourite Beatles hits!
Did you know that 25 June is Global Beatles Day?
On this day, fans across the globe celebrate the music and history of John, Ringo, Paul and George!
The Beatles have sold 600 million albums worldwide, won an impressive seven Grammy Awards and have even knocked themselves off the top of the UK charts twice!
This November we're welcoming The Mersey Beatles to Northwich Memorial Court! The band have been together since 1999 and have performed all around the world as the Fab Four.
As we look ahead to next year's show and today's celebration of The Beatles, we thought we would share some of our own favourite Beatles hits! Do you have a favourite Beatles song?
I Want To Hold Your Hand was released all the way back in 1964 and was written by John Lennon and Paul McCartney.
Just listen to the audience reaction in this performance!
Who could forget these iconic colourful outfits worn in the Hello, Goodbye video?
Help! was released in July 1965 and was also the title track of their fifth album. On Rolling Stone's prestigious 500 Greatest Songs of All Time list it came in at an impressive number 29.
Named after a street in Liverpool, this song was written and inspired by Paul McCartney's life in the city.
Did you know Yellow Submarine was originally written as a children's song? The artwork for the song was designed by Heinz Edelmann.
Who can forget the scene in Love Actually when all the guests start to play and sing All You Need Is Love at the wedding of Keira Knightley's character Juliet? The song was penned by John Lennon and Paul McCartney and has become a favourite love song all around the world.
Hey Jude spent a whopping 19 week run on the charts and was the UK's top-selling single back in 1968. It represents a poignant part of The Beatles history, described by Rolling Stone Magazine as the song that "sums up the Beatles turbulent summer of 1968" where friendships were frayed, but nonetheless has become a classic hit and fan favourite over the past 50 years.
Come Together was the opening track to the 1969 Abbey Road album and was a top ten single in the UK. In 2012, the British band Arctic Monkeys covered the hit at the opening ceremony of the London Olympics.
Did you know Yesterday is the most covered song in history, and has been covered over 3000 times? It's also the name of the 2019 film from Danny Boyle and Richard Curtis which features songs from the band, and is about a failing musician (played by Himish Patel) who wakes up from an accident to discover he's the only person who can remember the hits of The Beatles!
Want to hear more of these classic songs?
Join us for The Mersey Beatles live at Northwich Memorial Court on Friday 5 November 2021! More info and tickets can be found here.
Did you know that 25 June is Global Beatles Day? On this day, fans across the globe celebrate the music and history of John, Ringo, Paul and George! The Beatles have sold 600 million albums worldwide, won an impressive seven Grammy Awards and have even knocked themselves off the top of the UK charts twice!… Read more…
What an Entertaining year 2022 has been!
Well, that's a wrap! The curtain is up on this year's incredible performances We've had some fantastic talent this year on the sensational stages of the Northwich Memorial Court and Ellesmere Port Civic Hall. But none of it would have been made possible without our wonderful audiences! Spring The Spring season bounced into action with… Read more…


text:
RenewAmerica.com January 18, 2020 Click here to receive our twice-weekly Newsletter
Will the Supreme Court disenfranchise the entire United States?
By Bryan Fischer
Follow me on Twitter: @BryanJFischer, on Facebook at "Focal Point"
If the Supreme Court overturns DOMA, it will be the end of representative government in the United States. It will be the end of the facade that the American people can establish public policy through their elected representatives.
DOMA passed both houses of Congress with overwhelming majorities (85–14 in the Senate and 342–67 in the House) and was signed into law by a Democrat president. You can't get any more bipartisan than that.
For the Supreme Court to dump DOMA in a landfill would mean, from a practical standpoint, that we just ought to close down Congress and turn everything over to our black-robed overlords.
If the Supreme Court overturns Prop 8, it will be the end of democracy in the United States. The one pure vestige of democracy (as opposed to republicanism) in America is the authority reserved to the people to directly amend their federal and state constitutions. Seven million Californians voted to elevate protection for natural marriage to its state constitution in 2008. That is pure Athenian democracy in action, and respect for the voice of the people has always, until now, been considered a sacred thing.
For the Supreme Court to dump Prop 8 in the landfill would mean, from a practical standpoint, that we ought to officially disenfranchise every American voter — since they will have in effect lost the right to have their votes count for anything anyway — and turn everything — even state policy — over to a nine-member Politburo which never, ever has to answer to the people over whom they exercise such dictatorial power.
I'm optimistic that the Court will recognize that disenfranchising Congress and disenfranchising every American voter will be bridges too far, even for them. Similar heavy-handedness in its Roe v. Wade decision has made it abundantly clear that wrenching control over hot-button decisions from the people who have to live with the consequences solves nothing.
John Roberts ought to be a slam-dunk on both votes. He went off into the ether on ObamaCare because he said he was compelled to find some way, no matter how bizarre, to uphold a law which reflected the will of the people through their elected representatives.
Well, if he meant what he said, he'll have all the supporting material he could ever need to vote the right way on both these cases, beginning with the Laws of Nature and Nature's God, and continuing on through the history of American jurisprudence, biology, genetics, sociology, psychology, etc. etc. Upholding DOMA and Prop 8 should be a no-brainer for him unless he was lying to us about why he upheld ObamaCare.
Kennedy is obviously the swing vote here, and Vaughn Walker, the homosexual activist who voted himself marriage privileges by overturning Prop 8 in contravention of every recusal principle known to man, wrote his opinion expressly for Kennedy. He virtually copied and pasted whole sections from Kennedy's Lawrence v. Texas decision, a piece of judicial legerdemain on par with Roberts' eye-watering contortions on ObamaCare.
But perhaps even Kennedy can be persuaded that trampling on Congress, a Democrat president, and every voter in the largest state in the union for ephemeral reasons is not just unconstitutional, it's just a bad idea, and would be a really, really bad idea even if the Constitution permitted him to get away with it.
So here's hoping for a 5-4 Supreme Court ruling upholding the Constitution, common sense, natural marriage, and the Judeo-Christian value system on which this nation was built. Surely, in a constitutional republic, that it not too much to ask.
(Unless otherwise noted, the opinions expressed are the author's and do not necessarily reflect the views of the American Family Association or American Family Radio.)
© Bryan Fischer
The views expressed by RenewAmerica columnists are their own and do not necessarily reflect the position of RenewAmerica or its affiliates.
(See RenewAmerica's publishing standards.)
Bryan Fischer is the host of the daily 'Focal Point' radio talk program on AFR Talk, a division of the American Family Association. 'Focal Point' airs live from 1-3 pm Central Time, and is also simulcast on the AFA Channel, which can be seen on the Sky Angel network.
Receive future articles by Bryan Fischer: Click here
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Fish Talk Blog | Hookers Fly Shop and Guide Service. Your Smokies Fly Fishing Experience. | Locally owned fly shop and guides serving western north carolina including the great smoky mountains national park.
Our guided smallmouth floats here in North Carolina have been hot lately. Clients are catching good numbers and some big smallmouth bass.
The best way to enjoy our guided smallmouth trips in North Carolina is by drift boat or raft. Enjoy a 1/2, 3/4 or full day float trips on the Tuckasegee or Little Tennessee Rivers.
We also offer wade trips on the Little Tennessee when the water permits. We provide all the gear needed to enjoy a day on the water. Our guests can choose from fly fishing or spin fishing gear or use both.
Hookers Fly Shop is Sylva's oldest Fly Shop and Guide Service. We offer wade and float trips near Sylva, NC and other surrounding areas.
Book a 1/2 day, 3/4 day or full day wade or float. We guide all of the Western North Carolina Fly Fishing Trail including the Tuckasegee, Raven Fork and Scott Creek.
Hookers Fly Shop is located in Historic Downtown Sylva, minutes away from the Tuckasegee River and in the heart of the Western North Carolina Fly Fishing Trail. We are the closest outfitter and guide service to the world famous Tuckasegee Delayed Harvest section. As this areas oldest fly shop and outfitter let our friendly and experienced guides show you what Sylva and our surrounding has to offer. We will make sure day on the water is informative and fun.
We offer classes that are free to the public. We work with TU and other various organizations to bring fly fishing to all that want to learn. Our shop is conveniently located near WCU, Dillsboro, Cherokee, Whittier, Waynesville, Bryson City,Nantahala and just a short drive from Asheville. Our guide service covers most of Western North Carolina including Cherokee, The Smokies and theWestern North Carolina Fly Fishing Trail. We offer both wade and float trips for trout and smallmouth bass. You can choose from a half day, 3/4 day or full day or if you are the more adventurous type we also offer overnight backcountry fly fishing trips to remote areas of the Smokies and Nantahala National Forest.
We carry great brands to fit every budget. From TFO, Redington, Fishpond and Lilypond, Ross Reels, Waterworks Lamson Reels, William Joseph, Rio, Rising, Columbia, Sage, Korkers, Umpqua, Sage, Rep Your Water and many more. We also carry an extensive fly tying selection with products from Montana Fly, Wapsi, Hareline and Umpqua.
If you are interested in any of our fine fly fishing products we will be happy to ship to you. Free Shipping available on most orders within the US. International Shipping also available upon request. Call or email to place an order or click this link to order online. Order Online.
Float trip on the Tuckasegee River.
Call anytime for online order questions or trip booking.
Book your next fly fishing adventure with the friendly and experienced guides at Hookers Fly Shop and Guide Service, Sylva's oldest fly fishing outfitter.
Guided fly fishing trips on Raven Fork in Cherokee, NC.
The Tuckasegee River has been producing some impressive numbers and some of the biggest fish we have seen in the last few seasons. With the recent March and April stocking on the delayed harvest sections fishing on the Tuckasegee has been fantastic. One more stocking in early May will add another 10,000 fish. With the May stocking the Webster and Dillsboro delayed harvest section average over 9,000 trout per mile. Now is the time to book a wade or float on this section of the Tuckasegee River.
We offer both wade and float trips on the Tuckasegee River. Most of our trips between October and early June are on the delayed harvest sections. From June to late September we offer float trips on the upper and lower sections of the Tuckasegee for trout and bass. We target mainly Smallmouth Bass on the Tuckasegee River but we also see Spotted Bass, Perch and plenty of trout.
Half Day Trip – $150 1st angler and $60 for each addtional.
3/4 Day Trip – $190 1st angler and $65 for each additional.
Full Day Trip – $225 1st angler and $75 for each addtional. Includes lunch.
Half Day Trip – $300 per boat.
3/4 Day Trip – $350 per boat. Includes lunch.
Full Day Trip – $400 per boat. Includes lunch.
The Tuckasegee River has something to offer all skill levels. If you are a beginner looking to get into the sport or a seasoned angler the Tuckasegee River has something for you. The river can also be very kid friendly depending on water levels.
Hookers Fly Shop and Guide Service is the closer to the Tuckasegee than any other Outfitter. Many of our guides grew up fishing here and the know every mile of this beautiful river. Come let our guides show you what fishing the Tuckasegee River is all about.
To book your next fly fishing adventure with the guides at Hookers Fly Shop and Guide Service please call 828-587-4665 or email us at hookersflyshop@yahoo.com You can also book your trip through our online store.
Half Day Trip – $250 per boat.
3/4 Day Trip – $300 per boat. Includes lunch.
Full Day Trip – $350 per boat. Includes lunch.
Big Tuckasegee Brown Trout from a recent wade trip with Hookers Fly Shop guide Chris Maney.
Nice Tuckasegee Brown Trout with Hookers Fly Shop Guide Chris Maney. April 2016.
Big Tuckasegee Brook with Hookers Fly Shop guide Jalen Morton, April 2016.
Nice rainbow on the Tuckaesgee. Photo credit Jason Cole. April 2016.
Tuckasegee Brook Trout with Hookers Fly Shop guide Jason Cole. April 2016.
Nice Tuckasegee Rainbow with Hookers Fly Shop guide Jalen Morton, April 2016.
Big Brookie on a Tuckaegee River float trip with lead guide Jason Cole.
Nice brown on a Tuckasegee River Float trip with lead guide Jason Cole. March 2016.
Spring fishing here in Western North Carolina and East Tennessee has been hot. Recent guided trips on the Tuckasegee, Nantahala, Raven Fork, West Fork of the Pigeon and the Smokies have been producing some very nice fish. Our float trips on the Tuckasegee River Delayed Harvest have been some of our best trips. Pictured above is big brown trout new client Tanner landed a couple of weeks ago. This big fish couldn't resist a #8 Black/Olive Hot Head Marvin Stonefly.
The fishing on the Delayed Harvest Streams will get even better next week when they receive the April stocking. The Webster/Sylva section of the Tuck will get another stocking just shy of 10,000 trout. We still have some openings for April wade and float trips on this river.
Beginner Fly Fishing Trips in Gatlinburg, TN.
Raven Fork with repeat clients. Hookers Fly Shop guide, Miller Watson, putting his client on a big Raven Fork Rainbow. March 2016.
The Raven Fork in Cherokee, NC has been producing some nice big bows this spring. You may not find the numbers here like you would on a delayed harvest stream but these fish are definitely healthy. Trout here average 18″ or more. It is not uncommon to hook into 20-25″ rainbows and browns.
A group of repeat clients getting ready to hit the water with the guides at Hookers Fly Shop and Guide Service. March 2016.
If you are a beginner that is looking to get into the sport of fly fishing or an advanced angler looking to hone your skills or fish some new water Hookers Fly Shop has the trip for you. We offer trips for single anglers up to large groups such as corporate outings, team building retreats, church groups. boy scouts and more.
Getting ready for a Tuckasegee Float Trip.
All hatchery supported streams will also re-open this coming Saturday April 2nd. Tight Lines!
Book your next fly fishing adventure with the guides at Hookers Fly Shop and Guide Service. Call 828-587-4665 or email us at hookersflyshop@yahoo.com Visit our Online Store book your trip online.
Nice brown on a Tuckasegee Float Trip.
Fly Fishing is fun for the whole family. March 2016.
Hookers Fly Shop and Guide Service offers both day trips and overnight trips to Hazel Creek. Hazel Creek is one of the most famous streams located in the Great Smoky Mountains National Park. This stream is a tributary of the Little Tennessee River and flows out of the GSMNP and into Fontana Lake. This area offers some of the best fly fishing in the Smokies. It is also a fantastic place to hike and camp. You can start at Fontana Lake and hike all the way up to Clingmans Dome but most hikers usually start at Clingmans Dome and hike down.
Avery with a nice lake run brown on lower Hazel Creek.
We have several options to get to Hazel Creek. We can hike in, boat in or even paddle in. Hookers Fly Shop can help you customize a trip that will make memories to last a lifetime. Boating in from Fontana Marina is the quickest option.
Camping here is remote. There are not any motorized vehicles here except for the occasional park maintenance vehicles. On these trips we take care of everything. We use large garden carts to get all of our gear in there and we will set up camp while you explore the area. All meals are provided and campers can choose from guided or unguided options for fly fishing.
Setting up camp on Hazel Creek.
Our Back Country Trip leader, Jason Cole, has a degree in Outdoor Leadership and has experience leading small and large groups into backcountry settings. He is also CPR and Wilderness First Responder Certified. Jason has over 30 years of backcountry experience. He has led numerous backcountry trips with clients, family members and classmates for the past 17 years. Jason began backpacking, camping and fishing on Hazel, Forney and Eagle Creeks when he was only five years old. His grandfather Henry Lambert taught Jason how to fish, backpack, setup backcountry campsites and how to respect the land and animals in the backcountry.
Hookers Fly Shop guide Jason Cole teaching his daughter Stella how to fly fish for bass.
Our back country trips practice Leave No Trace camping. We are fully insured and registered to operate inside the GSMNP and Nantahala National Forest. Trips include three backcountry meals per day. All the necessary fishing equipment (i.e. rods, waders, boots, leaders, tippet and flies). Tents, sleeping bags and packs can be provided Hookers Fly Shop. You will need to bring toiletries, appropriate clothing for the outdoors and various weather conditions including proper rain gear, and any prescription or non-prescription medicines you may need. It is recommended that you talk to your Backcountry Trip Leader about proper gear/clothing, prior to your trip.
Fly Fishing in the Great Smoky Mountains.
If you have any questions or concerns about our backcountry trips please feel free to call or email our trip leader, Jason Cole.
Our guides can accommodate two people per guide on back country trips.
Groups are welcome. Call or email for group rates. Additional guide and/or transportation/shuttle fees may apply.
We also have lower rates for anyone looking for an unguided back country trip. Click our online store tab for more pricing options.
The past few days of floats have been extremely productive for us here Hookers Fly Shop and Guide Service. Our clients have been putting some impressive numbers of fish in the net as well as some healthy big fish.
The flows on the Tuckasegee have been lower in the morning hours so the opportunity for wading is possible. With the current schedule for March 8th-10th, 2016 you can wade up until 11am until the East Fork hits on the upper end of the DH. This schedule is also subject to change without notice so it is best to look at it each day. Click here to see the three day generation schedule.
Big Tuckasegee Streamer Eating Brown Trout. March 2016.
We offer 1/2, 3/4 and full day wade and float trips on many sections of the Tuckasegee River.
Half Day Wade – $150.00 1st person and $60.00 for each additional.
3/4 Day Wade – $190.00 1st person and $65 for each additional.
Full Day Wade – $225.00 1st person and $75 for each additional.
Our guides can take up to three people on most wade trips.
Single angler floats are 10% cheaper.
We have multiple full time guides and boats available.
Hookers Fly Shop guide Jason Cole with a nice Tuckasegee Brown Trout. March 2016.


text:
Q: how to count the price of select option based on its quantity with javascript I have created a quantity input here but I can't find a way how to count the price data to match how much quantity I picked. For the result, it should be like the first one here but instead of count the price on how many click buttons, into how many quantities I want to order. Any tips on what method I can use?
Here is the code:

var data = {
            Food: [
                {
                    id: 1,
                    name: 'Fried Rice',
                    price: 10000
                },
                {
                    id: 2,
                    name: 'Fried Noodle',
                    price: 9000
                },
                {
                    id: 3,
                    name: 'Pancake',
                    price: 8500
                },
                {
                    id: 4,
                    name: 'French Fries',
                    price: 7500
                }
            ],
            Drink: [
                {
                    id: 1,
                    name: 'Cola',
                    price: 4600
                },
                {
                    id: 2,
                    name: 'Orange Juice',
                    price: 5400
                },
                {
                    id: 3,
                    name: 'Mineral Water',
                    price: 3500
                },
                {
                    id: 4,
                    name: 'Coffee',
                    price: 5800
                }
            ]
        }

        function handleChange() {
            var x = document.getElementById("category_select").value;

            var dataOptions = data[x]
            var dataSelect = document.getElementById('type_select')
            dataSelect.innerHTML = ''

            dataOptions.forEach(function (option) {
                var optionEle = document.createElement('option')
                optionEle.value = option.id
                optionEle.label = option.name
                optionEle.setAttribute('data-price', option.price)

                dataSelect.appendChild(optionEle)
            })

        }
        handleChange()

        $(document).ready(function () {
            var selectMenu = {};
            $("button").click(function () {
                var itemName = $("#type_select option:selected").attr('label');
                var price = Number($("#type_select option:selected").data('price'));
                if (selectMenu.hasOwnProperty(itemName)) {
                    selectMenu[itemName] += price;
                } else {
                    selectMenu[itemName] = price;
                }
                var result =JSON.stringify(selectMenu).replace(/,/g,'
').replace(/\{|\}|"/g,"")

                $(".result").html(result);
            });
        });
button {
            width: 50%;
            margin-left: 25%;
            margin-right: 25%;
        }
<!DOCTYPE html>

    <meta charset="UTF-8">
    <meta name="viewport" content="width=device-width, initial-scale=1.0">
    <link href="https://cdn.jsdelivr.net/npm/bootstrap@5.0.0-beta1/dist/css/bootstrap.min.css" rel="stylesheet"
        integrity="sha384-giJF6kkoqNQ00vy+HMDP7azOuL0xtbfIcaT9wjKHr8RbDVddVHyTfAAsrekwKmP1" crossorigin="anonymous">

    <link type="text/css" rel="stylesheet"
        href="https://maxcdn.bootstrapcdn.com/font-awesome/4.7.0/css/font-awesome.min.css" />

    <title>Menu</title>

MENU

                    <select class="form-select form-select-lg mb-3" id="category_select" onChange='handleChange()'>
                        <option value="Food">Food</option>
                        <option value="Drink">Drink</option>
                    </select>

                    <select class="form-select form-select-lg mb-3" id="type_select"></select>

                    <input type="number" class="form-control form-control-lg mb-3" id="num">

    <button type="submit" class="btn btn-secondary">Order</button>

A: If I understood you correctly
First you have to get count of products you want to buy
Then just simply multiply and you will have the total

$("button").click(function() {
  var itemName = $("#type_select option:selected").attr('label');
  var price = Number($("#type_select option:selected").data('price'));
  var count = Number($("#num").val());
  var total = price * count;
  selectMenu[itemName] = total
  var result = JSON.stringify(selectMenu).replace(/,/g, '
').replace(/\{|\}|"/g, "")

  $(".result").html(result);
});

A: Ok, I have modified your program to add and recalculate following the number of items. I have a test to avoid negative number...but you should avoid the input of id num to be negative.

var data = {
            Food: [
                {
                    id: 1,
                    name: 'Fried Rice',
                    price: 10000
                },
                {
                    id: 2,
                    name: 'Fried Noodle',
                    price: 9000
                },
                {
                    id: 3,
                    name: 'Pancake',
                    price: 8500
                },
                {
                    id: 4,
                    name: 'French Fries',
                    price: 7500
                }
            ],
            Drink: [
                {
                    id: 1,
                    name: 'Cola',
                    price: 4600
                },
                {
                    id: 2,
                    name: 'Orange Juice',
                    price: 5400
                },
                {
                    id: 3,
                    name: 'Mineral Water',
                    price: 3500
                },
                {
                    id: 4,
                    name: 'Coffee',
                    price: 5800
                }
            ]
        }

        function handleChange() {
            var x = document.getElementById("category_select").value;

            var dataOptions = data[x]
            var dataSelect = document.getElementById('type_select')
            dataSelect.innerHTML = ''

            dataOptions.forEach(function (option) {
                var optionEle = document.createElement('option')
                optionEle.value = option.id
                optionEle.label = option.name
                optionEle.setAttribute('data-price', option.price)

                dataSelect.appendChild(optionEle)
            })

        }
        handleChange()

        $(document).ready(function () {
            var selectMenu = {};
            $("button").click(function () {
                var itemName = $("#type_select option:selected").attr('label');
                var price = Number($("#type_select option:selected").data('price'));
                if( Number($("#num").val())<=0)return;

                if (selectMenu.hasOwnProperty(itemName)) {
                    selectMenu[itemName] = price * Number($("#num").val());
                } else {
                    selectMenu[itemName] = price * Number($("#num").val());
                    selectMenu["Nbr"] = Number($("#num").val());
                }
                var result =JSON.stringify(selectMenu).replace(/,/g,'
').replace(/\{|\}|"/g,"")

                $(".result").html(result);
            });
        });
button {
            width: 50%;
            margin-left: 25%;
            margin-right: 25%;
        }
<!DOCTYPE html>

    <meta charset="UTF-8">
    <meta name="viewport" content="width=device-width, initial-scale=1.0">
    <link href="https://cdn.jsdelivr.net/npm/bootstrap@5.0.0-beta1/dist/css/bootstrap.min.css" rel="stylesheet"
        integrity="sha384-giJF6kkoqNQ00vy+HMDP7azOuL0xtbfIcaT9wjKHr8RbDVddVHyTfAAsrekwKmP1" crossorigin="anonymous">

    <link type="text/css" rel="stylesheet"
        href="https://maxcdn.bootstrapcdn.com/font-awesome/4.7.0/css/font-awesome.min.css" />

    <title>Menu</title>

MENU

                    <select class="form-select form-select-lg mb-3" id="category_select" onChange='handleChange()'>
                        <option value="Food">Food</option>
                        <option value="Drink">Drink</option>
                    </select>

                    <select class="form-select form-select-lg mb-3" id="type_select"></select>

                    <input type="number" class="form-control form-control-lg mb-3" id="num">

    <button type="submit" class="btn btn-secondary">Order</button>

A: Read out the input field where you specify the amount
var amount = Number($("#num").val());

Then multiply it by your price
selectMenu[itemName] = (price*amount);

var data = {
  Food: [{
      id: 1,
      name: 'Fried Rice',
      price: 10000
    },
    {
      id: 2,
      name: 'Fried Noodle',
      price: 9000
    },
    {
      id: 3,
      name: 'Pancake',
      price: 8500
    },
    {
      id: 4,
      name: 'French Fries',
      price: 7500
    }
  ],
  Drink: [{
      id: 1,
      name: 'Cola',
      price: 4600
    },
    {
      id: 2,
      name: 'Orange Juice',
      price: 5400
    },
    {
      id: 3,
      name: 'Mineral Water',
      price: 3500
    },
    {
      id: 4,
      name: 'Coffee',
      price: 5800
    }
  ]
}

function handleChange() {
  var x = document.getElementById("category_select").value;

  var dataOptions = data[x]
  var dataSelect = document.getElementById('type_select')
  dataSelect.innerHTML = ''

  dataOptions.forEach(function(option) {
    var optionEle = document.createElement('option')
    optionEle.value = option.id
    optionEle.label = option.name
    optionEle.setAttribute('data-price', option.price)

    dataSelect.appendChild(optionEle)
  })

}
handleChange()

$(document).ready(function() {
  var selectMenu = {};
  $("button").click(function() {
    var itemName = $("#type_select option:selected").attr('label');
    var amount = Number($("#num").val());
    var price = Number($("#type_select option:selected").data('price'));
    if (selectMenu.hasOwnProperty(itemName)) {
      selectMenu[itemName] += (price*amount);
    } else {
      selectMenu[itemName] = (price*amount);
    }
    var result = JSON.stringify(selectMenu).replace(/,/g, '
').replace(/\{|\}|"/g, "")

    $(".result").html(result);
  });
});
button {
  width: 50%;
  margin-left: 25%;
  margin-right: 25%;
}
<!DOCTYPE html>

  <meta charset="UTF-8">
  <meta name="viewport" content="width=device-width, initial-scale=1.0">
  <link href="https://cdn.jsdelivr.net/npm/bootstrap@5.0.0-beta1/dist/css/bootstrap.min.css" rel="stylesheet" integrity="sha384-giJF6kkoqNQ00vy+HMDP7azOuL0xtbfIcaT9wjKHr8RbDVddVHyTfAAsrekwKmP1" crossorigin="anonymous">

  <link type="text/css" rel="stylesheet" href="https://maxcdn.bootstrapcdn.com/font-awesome/4.7.0/css/font-awesome.min.css" />

  <title>Menu</title>

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Carefully selected ripe olives, pitted and carefully crushed, extra virgin olive oil and a drizzle of balsamic vinegar... this is Oliviers & Co's secret to a classic Mediterranean recipe.
Tapenades with black olives originate from a traditional Provençal specialty, a simple mixture of capers (tapeno in the Provençal language), anchovies, and fresh black olives. This olive paste has an addictive savory flavor that's perfect for packing a punch in your favorite recipes.
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Keep refrigerated after opening & consume within 2 weeks of opening.
Ingredients: black olives 76.50%, capers, extra virgin olive oil, balsamic vinegar (wine vinegar (sulfites), cooked grape must (sulfites), color : caramel (E150d)), garlic, anchovy paste (salted anchovies, sunflower oil, vinegar, spices), concentrated lemon juice, salt, ground black pepper.


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text:
Bertholdia rubromaculata är en fjärilsart som beskrevs av Rothschild 1909. Bertholdia rubromaculata ingår i släktet Bertholdia och familjen björnspinnare. Inga underarter finns listade i Catalogue of Life.

Källor

Björnspinnare
rubromaculata


iPhone and A2DP. Why there is no Softick solution yet?
Softick is known for their A2DP for Palm OS devices (Palm Treo, Centro), less known a Mac OS X version of the same application (Softick Audio Gateway for Mac OS X) and we've been often asked why we still doesn't release A2DP for iPhone.
Did you known that iPhone Bluetooth Stack shuts down WiFi during discovery? I didn't. I suspect that any Bluetooth activity will terminate WiFi activity. So you will not be able to listen to the Internet radio using A2DP headphones using iPhone.


text:
Sarfraz Manzoor (; nacido el 9 de junio de 1971) es un periodista, documentalista, locutor y guionista británico de origen paquistaní. Es colaborador habitual de The Guardian, presentador de documentales en BBC Radio 4 y comentarista cultural que aparece en programas como Newsnight Review y Saturday Review. Su primer libro, Greetings from Bury Park, se publicó en 2007.

Primeros años y educación
Manzoor nació en Lyallpur (ahora Faisalabad), la segunda ciudad más grande de la provincia de Punjab y la tercera más grande de Pakistán. Emigró a Gran Bretaña en mayo de 1974 con su madre, su hermano mayor y su hermana para reunirse con su padre, Mohammed Manzoor, quien había dejado Pakistán en 1963 para buscar trabajo. Manzoor asistió a las escuelas infantil y primaria de Maidenhall en el distrito Bury Park de Luton. En el otoño de 1979, la familia de Manzoor se mudó al suburbio de Marsh Farm y asistió a la escuela primaria Wauluds y en el otoño de 1982 comenzó en la escuela secundaria Lea Manor. Después de completar los niveles A en el Luton Sixth Form College, Manzoor dejó Luton para estudiar Economía y Política en la Universidad de Mánchester. Tres días antes de que Manzoor cumpliera 24 años en 1995, murió su padre.

Carrera
Manzoor trabajó durante seis años en Independent Television News, durante los cuales fue productor y reportero en Channel 4 News  entrevistando a figuras como Woody Allen, Brian Wilson, Sinéad O'Connor, Peter Gabriel, Don McCullin y Charlie Watts. Dejó Channel 4 News y se unió a Channel 4 como editor de adquisiciones adjunto antes de firmar un contrato con Bloomsbury Publishing para su primer libro.

Manzoor escribió el guion de The Great British Asian Invasion para Channel 4 y escribió y dirigió Death of a Porn Star para la misma cadena, que contó la trágica historia de la vida y muerte de Lolo Ferrari. Presentó un documental para Channel 4 en el Guardian Hay Book Festival de 2006, On the Way to Hay, en el que entrevistó a Monica Ali y Will Self.

En marzo de 2005, Manzoor escribió y presentó Luton Actually, un documental para la BBC Two. El programa, un retrato personal y afectuoso de su ciudad natal, presentaba a Manzoor siguiento el viaje de su familia desde Pakistán a Luton.

En 2007, publicó Greetings from Bury Park, unas memorias que detallan su vida creciendo en Luton y las dos cosas que influyeron más en su vida: la muerte de su padre en 1995 y la música, especialmente las letras, de Bruce Springsteen. Manzoor había admirado a los Estados Unidos y deseaba vivir allí, pero después de la experiencia de presenciar los atentados del 11 de septiembre de 2001, llegó a ver a Gran Bretaña como su verdadero hogar.

Manzoor ha escrito y presentado documentales para BBC Radio 4. Estos incluyen From Luton Streets to Jersey Shores, donde viajó a Nueva Jersey para examinar las conexiones entre la Nueva Jersey de Springsteen y la ciudad natal de Manzoor, Luton; Don't Call Me Asian, que examinó el aumento de indios y paquistaníes británicos que se definen a sí mismos por su religión y nacionalidad en lugar de simplemente como asiáticos británicos; A Class Apart, que exploró las consecuencias de las escuelas religiosas en la cohesión social; Taking the Cricket Test, que vio a Manzoor seguir al equipo de críquet de Pakistán a través de Inglaterra durante la serie de pruebas de 2006; un perfil documental de Little Richard, quien fue entrevistado; un programa sobre sitios web de matrimonios en agosto de 2009; Whatever Happened to the Working Class?, una serie de tres partes en febrero de 2009 y un programa que contó la historia del álbum Wonderwall Music de George Harrison en marzo de 2009.

Manzoor contribuyó con el artículo "White Girls" a la revista literaria trimestral Granta, número 112.

Manzoor ha escrito para Daily Mail, The Guardian, The Independent, New Statesman, The Observer, Prospect, The Spectator, Uncut, Marie Claire y The Times.

Vida personal
En 2010, Manzoor se casó con Bridget, una patóloga del habla y del lenguaje, una unión que inicialmente desaprobaron su madre y sus hermanos porque ella era una mujer blanca no musulmana. La pareja tiene dos hijos.

Obras

No ficción:
 Greetings from Bury Park, o Greetings from Bury Park: Race, Religion and Rock 'n' Roll (2007), , memorias
 They, o They: What Muslims and Non-Muslims Get Wrong About Each Other (2021), , sociedad

Adaptaciones

 Blinded by the Light (2019), película dirigida por Gurinder Chadha, basada en el libro Greetings from Bury Park

Referencias

Enlaces externos

 Sarfraz Manzoor en BBC Radio 4

Nacidos en Faisalabad
Nacionalizados del Reino Unido
Alumnado de la Universidad de Mánchester
Periodistas de Pakistán
Periodistas del Reino Unido del siglo XIX