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Q: Drawing on Canvas - PorterDuff.Mode.CLEAR draws black I am creating a custom paint view, in that we can paint and erase. The paint part is done successfully. But when is move to erase the colour, I got some issue.
  private Paint getPaint() {
        if (mMode == Mode.MARKER) {
            mPaint.setXfermode(null);
            mPaint.setStrokeWidth(mStrokeWidth);
        } else {
            mPaint.setXfermode(new PorterDuffXfermode(PorterDuff.Mode.CLEAR));
            mPaint.setStrokeWidth(mStrokeWidthForEraser);
        }
        return mPaint;
    }

The problem was when I clear the point the whole bitmap goes to black. So I searched for that And I found suitable answer setLayerType.
setLayerType(LAYER_TYPE_HARDWARE, null);

This was fixed the color changing issue. But my line got distorted and if I draw somewhere the line draws in other places also.
So what is this issue?
Thanks in advance


Motivation is often hailed as the most significant factor for athletes to attain, and maintain, sustained levels of excellence.
It's clearly a key cog in the wheel of success, so what exactly is it?
Essentially, motivation is a theoretical construct which is used to explain someone's behaviour. It provides the reason for people's actions, desires, and needs, and causes a person to want to repeat a behaviour. Furthermore, it emanates from two distinct motivational sources – intrinsic and extrinsic drive.
If someone is intrinsically motivated, they are internally driven. They have a self-desire to discover the unknown, to seek out new challenges, to evaluate their own abilities, to gain new knowledge and to enhance their skills. This source of motivation exists within the individual.
Athletes who are intrinsically motivated play their sport for the sheer love of it, training because they find it fun, enjoying the process of growth and self-improvement.
When intrinsically driven, motivation levels are more stable, longer lasting, and self-sustaining. Athletes tend to possess higher levels of task-focus, and experience greater task satisfaction. They have reduced levels of stress after making mistakes, and are more likely to have increased confidence, self-efficacy, and creativity.
At the opposite end of the motivational spectrum is extrinsic drive i.e. performing an activity in order to attain a desired reward or outcome.
When athletes are extrinsically motivated, their drive comes from external influences, and they are incentivised either by receiving positive or negative consequences.
Training to get into a team (or to stay in a team), practicing because of the expectations of others, and playing for financial reward (or to win trophies etc.) are all examples of athletes who are powered by extrinsic motivation.
Although it is generally more beneficial for athletes to be intrinsically driven, there is a place for the opposing source of desire. In the absence of intrinsic drive, extrinsic motivation can provide the required stimulus to induce interest and participation, which can subsequently help to foster growth in areas requiring improvement.
For example, a footballer may practice taking free-kicks for countless hours, simply because they love this aspect of the game i.e they are intrinsically motivated to do so. However, this same player may also dislike tackling, thereby spending little time developing this crucial skill. Extrinsic motivators, such as developmental feedback from a coach, can elicit the necessary encouragement for this player to also practice tackling, which consequently improves their overall game.
All athletes use a mixture of intrinsic and extrinsic motivation, either for performing different activities (i.e practicing different skills like free-kicks and tackling), or for different times (i.e throughout the year such as pre-season and in-season). Ideally, however, athletes will tap into their intrinsic sources of motivation much more frequently, and over a broader range of activities, than accessing extrinsic drivers.
i love this…. just what i needed today.
Enjoyed reading about motivation from a sporting perspective – thanks. And what a great Muhammad Ali quote.
When I am engaged in a task that is extrinsically motivated, and something goes wrong, as it almost always does, I seem to get frustrated so easily and am apt to say rash things, (cuss words, etc.), which is not the case with intrinsically motivated tasks, where I seem to accept all the little snags as growing opportunities. Is there a trick I can play on myself to be more easy-going all the time?
Thanks for these great comments 👍 I guess the starting point is to be aware of your emotions when things go wrong, to label them, and then to reframe them eg. Something goes wrong, you identify the emotion as anger, then you reframe it as annoyance – in this example, it's a lot easier for us to manage annoyance than it is to manage anger. Good luck!
I agree, Intrinsic Motivation is probably the best kind of motivation because we want to improve based on our own desire. With EXtrinsic motivation, if you take away the reward, the desire usually goes away with it.


This might seem like a simple question, but there are many possible answers… and sometimes an oil is not always an oil.
1.2 [with modifier] Any of various thick, viscous, typically flammable liquids that are insoluble in water but soluble in organic solvents and are obtained from animals or plants.
1.3 A liquid preparation used on the hair or skin as a cosmetic.
1.4 [Chemistry] Any of a group of natural esters of glycerol and various fatty acids that are liquid at room temperature.
Even in the OED, then, 'oil' has multiple meanings, but we need not concern ourselves with suntan oils or oil paints (unless, arguably, someone has more than 1,320 gallons of above-ground suntan oil storage, but we will leave that question for Florida or perhaps the Jersey Shore).
Unfortunately that's crude oil from the Exxon Valdez, not tanning oil.
The same regulations subsequently also define a handful of subcategories of oil, such as "unused waste oil," "used waste oil" and "used oil fuel", and the 'mixture' rule applies, but basically we have 1) petroleum only (and thereby excluding olive oil, fish oil, lard, and rapeseed "canola" oil), and 2) not petrochemicals. Petrochemicals are separately defined in the same section as "an individual organic chemical compound for which petroleum or natural gas is the ultimate raw material, except that aliphatic hydrocarbon compounds, which maintain, after use, closed cup flashpoints equal to or greater than 140o F (and which are not otherwise a characteristic or listed hazardous waste) are oils." This would therefore apply to compounds such as white spirits, low-aromatic solvent naphtha, or high-flash mineral spirits, referring back to the aliphatic 'petroleum distillates' inclusion in the oil definition.
Although RCRA distinguishes between hazardous waste and waste oil, and has separate and less stringent provisions for waste oil, Massachusetts (like many states) classifies waste oil as a state-listed hazardous waste, and applies most of the same requirements to both categories. When it comes to waste management, materials meeting this definition should be listed on a Uniform Hazardous Waste Manifest as MA-01 waste oil, or if being managed as a regulated recyclable material, as MA-97 specification or MA-98 non-specification used oil fuels. Non-petroleum oils, such as spent machining coolant mixtures containing only, say, vegetable oils or lard, would not be regulated as waste oils under these regulations, but these distinctions must generally be made based on information provided by the products' manufacturers and knowledge of the process generating the waste. This definition would, for example, exclude waste biodiesel oil, but only if it did not contain a petroleum admixture or contaminant (pure biodiesel fuel is rarely used as a transportation or heating fuel, and most commercial grades of biodiesel are sold as biodiesel/petroleum blends). Significantly, oils that don't contain petroleum mixtures, such as a cutting fluid that is free of 'tramp oil,' do not need to be counted against a hazardous waste or waste oil generator's generation or accumulation limits.
The MCP also has differing Reportable Quantities for petroleum and non-petroleum oils, respectively 10 gallons and 55 gallons.
The 42 USC 9601(14) citation referenced above by the MCP refers to the CERCLA list of hazardous substances (in effect reiterating that a material may either be an oil or a CERCLA substance, but not both at once), and from which petroleum oils are granted certain often-litigated exemptions originally intended to cover crude oil, but which were subsequently extended by litigation to cover refined petroleum products that were not otherwise listed under CERCLA or categorically included through CERCLA's references to RCRA (e.g. having a flashpoint less than 140oF or failing TCLP for benzene).
This distinction is important in the legal aspects of assessment and remedial matters in Massachusetts (meaning the windy, desolate parts where lawyers predominate rather than LSPs). While the MCP applies essentially the same regulatory framework and remedial requirements for both "oil" and "hazardous material" sites, section 5(a) of the 21E statute limits liability for releases of oil falls only to current owners and operators and those who have "otherwise caused" such releases or threats of release, while liabilities for releases of hazardous materials are not so limited, and any prior owners and operators could potentially be dragged into the PRP box and dunned for cost recovery.
The OPA definition is also sufficiently vague as to create confusion and some apparent contradictions, since it gives very little idea where 'oil' stops—if gasoline is considered an oil, what about solvent-grade toluene that is refined from oil? Under other statutes and regulations, toluene would be considered a non-oil petrochemical, but under the OPA it is arguably an oil. Or, consider an oil terminal where large quantities of oil are processed by adding dyes required by motor fuel tax regulations. The oils would be subject to SPCC and FRP requirements, but the status of the dyes themselves could be arguable.
Department of Transportation regulations (49 CFR §130.5) emulate the OPA definition but rather sensibly break it down into three separate components, for petroleum oils, non-petroleum oils, and animal or vegetable oils.
The first result of all these different definitions of a single three-letter word can be somewhat strange, semantically speaking. Hypothetically, a release of non-petroleum oil from an OPA-regulated facility (perhaps the vast strategic reserves of extra-virgin olive oil at Rachel Ray's house) can be reported to MassDEP as a release of oil, but the recovered product and remediation waste doesn't have to be identified as an oil on the manifest. A further hiccup is that some waste receiving facilities, such as asphalt batching plants accepting oily soil or oil product batchers and recyclers, are limited by their permits (and likely the material requirements of their end product) to petroleum products, and generally cannot accept materials contaminated by non-petroleum oils. A thermal desorption plant (where the oil is volatilized and combusted in an afterburner) would not necessarily be so limited.
arly if he primarily works on MCP projects and is occasionally called to assist in hazardous waste or OPA work.
← What are Volatile Organic Compounds in Massachusetts?


A short video has surfaced of a shirtless Bernie Sanders singing and partying with his Soviet buddies in 1988. Bear in mind that the Berlin Wall did not come down until 1989, and the Soviet empire did not officially end until 1991. Sanders was mayor of Burlington, Vermont at the time, but would shortly be elected to Congress and then the Senate. Sanders chose the Soviet Union as the perfect place to honeymoon with his new wife.
The video was reportedly released on twitter by a fan of Robert Francis "Beta" O'Rourke, presumably with the hope of embarrassing the Bernie Sanders presidential campaign.
Bernie Sanders nearly won the Democratic Party nomination for president in 2016, losing with 46% of the primary vote to Hillary Clinton's 54%.
For anyone who still thinks that communism has merits and should be considered a legitimate option in current politics, here are ten films that might convince you otherwise.


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West Side Story mistakes
Closer questions
The Count of Monte Cristo plot
John Lithgow movies & TV shows
Friday Night Lights quotes
25 biggest mistakes in classic Disney movies
National Lampoon's Christmas Vacation (1989)
22 revealing mistakes
Directed by: Jeremiah S. Chechik
Starring: Beverly D'Angelo, Chevy Chase, Diane Ladd, John Randolph, Johnny Galecki, Juliette Lewis
Genres: Christmas, Comedy
All mistakes 1 audio problem2 character mistakes57 continuity mistakes4 factual errors5 other mistakes22 revealing mistakes8 visible crew/equipment mistakes Order by popularity Order chronologically Suggested corrections Add a plot summary Titles starting with N
Revealing mistake: When the SWAT team arrive at the house, a member of the team runs towards the house and dives in the snow. However, instead of falling in the snow as you would expect, the white fabric on the floor bunches up.
Revealing mistake: When Clark (on the saucer sled) reaches the bottom of the snow hill, and is on the highway, as the headlights of the truck are coming at him and the "sparks" are flying from under the sled you can see the wheels underneath to make it roll across the highway to reach Walmart's parking lot.
More for National Lampoon's Christmas Vacation
Revealing mistake: After Clark cuts the rope on the large tree, it spreads out and branches start breaking windows. One of the branches has a pole of some type pushing it through the window.
manthabeat
More mistakes in National Lampoon's Christmas Vacation
Todd: Hey, Griswold. Where do you think you're gonna put a tree that big?
Clark: Bend over and I'll show you.
Todd: You've got a lot of nerve talking to me like that, Griswold.
Clark: I wasn't talking to you.
More quotes from National Lampoon's Christmas Vacation
Trivia: Clark Griswold in the attic watching old movies dressed in a woman's turban and gloves to keep warm is not only funny but a reference to the Norma Desmond character from "Sunset Boulevard", who watches her old films to remember her Hollywood glory days.
More trivia for National Lampoon's Christmas Vacation
Question: Was there a deleted scene where Cathrine and Ellen were talking while making the turkey in the kitchen and/or doing something resulting in the bird being "overdone" totally and showing up in the scene at dinner causing the turkey to literally explode in a cloud of dust when carved by Clark? It just seems there was a scene missing there!
Answer: YES! You are 100% correct about the deleted turkey-cooking scene! Both my husband and I remember this scene. It was Catherine and Eddie that cooked the turkey to thank Clark and his family for being hospitable. They had never cooked a turkey before and they thought cooking it at a low temperature for a LONG time would be ideal. It looked great, but completely dehydrated. THIS is why Catherine is so upset when the turkey pops open and steams - she ruined the turkey for everyone.
Answer: I have a DVD with the exploding turkey scene It's a classic.
Answer: There was never a scene as described in the film, nor was there anything in any of the special features. Also, there is no mention of it in any of the commentary.
Answer: I also remember vividly the scene where Catherine is cooking the turkey and have been trying to get a copy of the film where that scene is not deleted. Also checked with my wife, she recalls it too. I think we might have seen it on a very early VHS or LaserDisc version.
Show 2 more answers
More questions & answers from National Lampoon's Christmas Vacation
Mistake & trivia booksMost popular pagesBest movie mistakesBest mistake picturesBest comedy movie quotesMovies with the most mistakesNew this monthWest Side Story mistakesEverybody Loves Raymond mistakesCloser questionsInsomnia endingThe Count of Monte Cristo plotJohn Lithgow movies & TV showsFriday Night Lights quotesJurassic Park mistake pictureThe Hunt for Red October trivia25 biggest mistakes in classic Disney moviesMore for National Lampoon's Christmas Vacation
In the scene where Clark is working on the lights the full moon is shown. This is December 14th according to the advent calendar. On December 24th when Santa's sleigh goes sailing over the moon, it is still full.
Eddie's son, Rocky, doesn't speak one line in the entire film.

redpajama_set_name: RedPajamaCommonCrawl


Single pocket business card holder designed to attach to leaflet stands, or other flat surface, allowing you to display your business cards alongside other promotional material. This stand has no back so can easily be attached with hot glue, glue not included, to another surface. The pocket is 93mm (3.7") wide and has a depth of 18mm (0.7"), typically holding around 45 business cards.
The stand is made from clear injection moulded plastic to give high product visibility. Cards are held at a slight angle to keep them upright during display and to allow them to be seen better.


MARCH 22, 2018 – When Rachel Jacobson started teaching at Hebrew schools on the North Shore in 1977, the conservative synagogues held classes three days a week with mandatory attendance expected on Shabbat. She remembers the curriculum's concentration on learning to speak and write Hebrew, and on learning prayers at Shabbat. "The kids were comfortable with the language," the Jerusalem native said.
"I won't say the kids were extremely happy to be there, but on the other hand they learned and parents made sure their kids were there. Hebrew school was part of the family's daily lives. I felt the parents were behind us," she said.
After 40 years of teaching all age groups, from preschoolers to adults, at religious schools at reform, conservative and orthodox congregations, she is concerned that today's religious schools are not preparing Jewish children for the future.
Religious schools have always competed with secular activities (especially sports) for students' limited after school time. Contemporary Hebrew schools face significant additional hurdles in attracting and keeping their students: intermarriage, diminished Jewish institutional affiliation, and the fact that in many families, both parents work full-time, making scheduling and involvement even trickier.
Despite these obstacles, total enrollment at religious schools in Andover, Peabody, Gloucester, Newburyport, Beverly, Marblehead and Swampscott is more than 750. The North Shore pedagogic styles span the gamut from structured and traditional to student-driven, interactive and contemporary. Their enrollment numbers range from 22 to 247 and schools meet from fewer than three hours to more than two times per week. Few go beyond B'nai Mitzvot ages.
Delving below the surface, however, reveals the schools have more in common than it might seem. They all share common goals of teaching their students Hebrew, Torah, prayer, Jewish values and Jewish history, and they all thrive by adapting to conditions that didn't exist 40 years ago.
At Temple Emanu-El in Marblehead, 190 religious school students attend grades pre-K through 12. Liz Levin, Temple Educator, describes the reform synagogue's curriculum as "emergent." She explains that each grade has a topic of focus and the teacher creates lessons and projects based on what the students themselves find interesting within that topic.
"Our goal is to teach students how to ask questions about Judaism and how it affects their daily lives, and then help them learn how to find answers to those questions," she said.
The preparation to go out in the world and make a positive difference resonated with Julie Zabar, who graduated as a 12th grade post-confirmation student two years ago. "The most important thing I learned in Hebrew school was how to be a person anyone would be proud of simply by following many of the Jewish values I was taught," she said.
A mile down the road, Congregation Shirat Hayam's Conservative Center for Jewish Education enrolls 95 students from pre-K through 7th grade. Religious School Director Janis Knight describes the curriculum as project-based learning with differentiated lessons that use more technology on non-Shabbat days.
Shirat Hayam recently changed its Sunday class day to Saturday, a challenge for younger grade teachers whose lessons could not include cutting, writing or drawing. However, parents are delighted with the change, despite kids sometimes dragging their feet on Saturday mornings. "My 6th grade daughter, Jasmina, feels very at home at Shirat Hayam and connected to the community. Our Saturday morning program, which brings the whole family to shul for various programs, services, music and lunch, has played a big role in that," said Alex Shube.
Facilitating family involvement in synagogue life has become an important function of today's religious schools. A generation ago, families supported synagogue school for their children's Jewish life; today, the synagogue school often supports the Jewish life of the family.
"In 75 percent of the families connected to the synagogue, one of the parents isn't Jewish," said Phoebe Potts, director of Family Learning at Gloucester's Conservative Temple Achavas Achim. She sees her job as not only overseeing the 22 K-7 students in the religious school, but also helping parents to raise Jewish children. "With less of a Jewish influence at home, a synagogue and synagogue school becomes the majority of some students' contact with Judaism," she said.
Conflicting priorities of families and making religious school accessible to busy families are also topics Dr. Skolnick Einhorn overhears a lot of her students discussing. "There are at least one or two theses each year that try to attack that," she said. Some proposed solutions have included adding one day that can be done on line, using a flex model of scheduling, and reducing the total number of hours.
At Temple B'nai Abraham in Beverly, a "full service synagogue that follows the principles of the Conservative movement," Educational Director Deb Schutzman has tried to accommodate scheduling challenges of working families. The school meets Sunday and students choose either Tuesday or Thursday. "We found offering just one day was too limiting. It's so important to engage and educate the entire family," she said.
Although many religious schools have teen "madrichim" (teachers/aides), post 7th grade classes are rare. Nonetheless, Temple Tiferet Shalom in Peabody, Temple Emanu-El in Marblehead and Temple Emanuel in Andover all have post-B'nai Mitzvot classes that include confirmation (grade 10) and, in Marblehead and Andover, post confirmation through grade 12.
Judy Matulsky, administrative director in Andover said changing classes to once a month and lowering the tuition brought back many of the grade 8-12 kids, with current enrollment at 50. "Once you get a few, the others seem to jump on board," she said.
Many administrators and directors bristle at the suggestion that a religious school that changes its curriculum and schedule to adapt to families' 21st century needs has "watered down" the Judaism taught in the more traditional Hebrew schools of previous generations.
"Parents are not looking for the same thing our parents were looking for. If we are to keep the kids and families engaged for the next generation, we need to be innovative, exciting and hands on," said Schusterman, of Chabad of Peabody.
Community Seders bring us together on Passover – Dayenu!
MARCH 8, 2018 – As sunset approaches on Friday, March 30, and Saturday, March 31, Jews all over the world will observe the centuries-old tradition of sitting down to a Passover Seder, the ritual feast that commemorates the exodus from Egypt.
Some will host families and friends, setting the table with treasured dishes filled with recipes handed down from generations past.
Many living on the North Shore will choose to join one of over a half dozen community Seders led by spiritual leaders at synagogues in Beverly, Gloucester, Marblehead, Peabody, and Swampscott.
Rabbi Meyer credits the popularity of Temple Emanu-El's Seder in part to the hard-working volunteers who cook all the food in the temple's kitchen. "There is a very heimish [Yiddish for homey] feel that all the food has been cooked by your fellow congregants," he said.
Heidi Greenbaum, one of the kitchen organizers, has volunteered at Temple Emanu-El since becoming a member 19 years ago, helping with the Seder for the last decade.
On the same night a mile down the road in Swampscott, Congregation Shirat Hayam will hold a Seder fully catered by Becky Convincer. Rabbi Michael Ragozin expects a mix of congregants without local family, and those who choose to attend a community Seder "because they enjoy it. We try to tell as much of the story through song, led by Cantor Elana Rozenfeld and the Ruach Band," he said.
Rabbi Alison Adler will use the teachings of Rebbe Nachman of Breslov as the central theme when she leads between 80 and 100 congregants at Temple B'nai Abraham's second night community Seder in Beverly, which will be catered by Levine's Kosher Meat Market.
'"The Exodus from Egypt occurs in every human being, in every era, and even in every day,'" she said, quoting Nachman, a great-grandson of the Hasidic movement's founder, the Baal Shem Tov.
Based on past years, Rabbi Schusterman expects from 45 to 75 people will attend the Chabad's first night Seder, which his wife, Raizel, and volunteers will prepare. "Because Passover dietary laws are very specific and strict, this is one of the things you just can't outsource," he said.
At Temple Sinai in Marblehead, Rabbi David Cohen-Henriquez, his wife Cynthia, and a volunteer congregant couple will cook and prepare their first night community Seder, which is capped at 50 attendees "to try to keep that homey, intimate feeling," the rabbi said.
Born and raised in Panama, where his family has been a part of the Jewish community for 130 years, Rabbi Cohen-Henriquez has vivid memories of attending community Seders during his youth. Two international influences he will bring to Temple Sinai's Seder are his family's time-honored Sephardic Caribbean charoset recipe and a unique ritual he picked up a few years ago in Los Angeles from a Persian community he worked with: Participants whip each other lightly with leeks during "Dayenu" to imitate the Egyptian taskmasters who whipped the Jewish slaves.
Rabbi Steven Lewis and Temple Ahavat Achim are hosting a second night Seder in Gloucester. As a sign of our times and the welcoming spirit of the temple, both a chicken and a vegetarian meal are offered at the Seder, which is always a sellout.
The recent uptrend of community synagogue Seders does not surprise Jonathan Sarna, Brandeis University Professor of American Jewish History and Chief Historian for the 350th commemoration of the American Jewish community. He traces the rise, fall, and revival of synagogue Seders to the late 19th and early 20th centuries, when Reform Judaism de-emphasized outward ritualized worship (such as celebrating a Seder) in favor of a focus on beliefs and ethics.
By the time the tide turned in the mid 20th century, many Jews had never experienced a family Seder. "Synagogues really took on the role of teaching how to make a Seder," Sarna said.
Years later, with the advent of more Jewish education, the convenience of kosher-for-Passover foods, and the availability of new haggadahs and "how-to" Judaism books, creating a Seder at home became less intimidating and the trend shifted away from the communal and back to intimate family Seders.
Although Sarna has not studied whether the trend is reversing yet again back to community Seders, he would not be surprised if that was the case, citing the rise of intermarriage and the increase in women working outside the home.
"Making a big Seder at home is very difficult, especially if you didn't grow up with one," he said.
While Rabbi Meyer acknowledged that many people attend a community Seder because they have nowhere else to go or don't have the time to make a Seder at home, he stresses that many choose to come simply because they enjoy the camaraderie and the opportunity to learn more about the holiday.
$18/Children ages 4-13; free/children 3 and under.
$25/ages 3 to 7; free/ages 2 and under.
Members: $36/adult; $18/child under 12.
Non-members: $45/adult; $18/child under 12.
Members: $42/adult, $15/child (12 and under).
$40/adult reserve by March 20; $50 after March 20.
Mandy Roberge, owner of Wicked Good Henna, gives Brenda Cohen her first henna tattoo.
Last Friday night, over seventy women left their families, pets and chores at home and trekked over to the Swampscott Library for Ladies Night Out, the fabulous Friday fundraiser sponsored by the Friends of the Swampscott Library with help from library staff.
The evening was a heaven-sent respite from the wintry ravages of March. Jazz wafted through the library, transformed to resemble more of a cocktail party than house of culture and learning. Attendees were treated to a stress-free evening of pampering, chatting, eating and drinking. Women received one complimentary service with more available to purchase, and they enthusiastically signed up for henna tattoos, Reiki, massage, Tarot and Angel card readings, and personal image consultations. Exciting raffles, pop-up boutiques, speakers and sumptuous appetizers donated by Whole Foods were the icing on the cake.
Becky Brandt, owner of Nurture Massage and Wellness in Swampscott, brought her massage chair and complimentary goodie bags to the event. The Swampscott native, who has practiced massage therapy for 7 years, was delighted to be part of the evening. "This looks like a really fun night. There's a little bit of everything for women to come in and enjoy," she said.
The area that created the biggest buzz, however, was Mandy Roberge's henna tattooing table. Women gathered to watch Roberge ply her craft and to pick out which design they wanted when, at long last, it would be their turn. Roberge, who lives in Leominster and owns Wicked Good Henna, was invited to participate by one of librarians, a friend of hers. "This event is a nice way for libraries to treat their patrons and also to bring in new people," she said as she put the finishing touch on a tattoo by sprinkling it with pink sparkles.
Alison Kenney, a Marblehead resident and Swampscott Friend for 20 years, heard about this type of event from another library and thought it would be a great fit for Swampscott. "We were looking for new ways to engage the community and raise money and this came out of a brainstorming session with some of the librarians, " she said. "The library is 100 years old, but it is very vibrant tonight," she added, as she excused herself to go to her Reiki appointment.
Phyllis Sagan, owner of Sagan Realtors in Swampscott, captivated the audience with her humor, advice and personal tales of running a business.
Two speakers, Life Coach and Certified Yoga Instructor Molly Williams and Phyllis Sagan, owner of Sagan Realtors, addressed the standing room crowd. Sagan talked about her experiences starting and growing her business, now in its 34th year, peppering her talk with humor and sage advice. "I live by the motto, 'No challenge, no business,'" she said.
Alyce Deveau, Swampscott Library director, and Izzi Abrams, co-head of Children's Services, prepare to draw the winning raffle tickets.
The Friends is a tax-exempt entity that provides volunteer help, conducts an annual book sale, sponsors programs for adults, purchases all museum passes, funds the library newsletter and underwrites many Young Adult and Children's Room activities. The evening's $50 cost included a year's membership to the Friends, which holds its open meetings in the library on the second Monday of each month at 7:00pm.
Ellen Winkler, a longtime Friend and new Trustee, beamed as she looked around the room. "We're going to try to reimagine the building from the inside out," she said with pride.


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TV Review: You're the Worst 3×01 "Try Real Hard"
Allyson Johnson September 1, 2016 0 0
CR: Byron Cohen/FX
It's sometimes easy to forget about You're the Worst until it's returned to our screens at the end of the summer and which point no other show holds our grasp in the same manner. It's a slight show with short seasons but the laughs and emotional heft they manage to pack into one half hour is impressive and sticks with you, demonstrated with Gretchens battle with clinical depression last year. Now, she and Jimmy are on seemingly healthy footing (for them), showcased in the explicit sex scenes that the premiere opens with, the most explicit since the series premiere, which serve as a reminder of why they're together in the first place. The scene manages to be funny and sexy all in one go, with the two taking time to both mock one another while also enjoying the moment where Gretchen has the floor.
While the pieces have been picked up a bit there are still cracks that lay beneath the surface of the twos relationship as Jimmy points out that they still know very little about one another, evident when Jimmy learns that Gretchen hilariously doesn't wash her legs. He spends the day trying to get to know her better with tidbits such as her being "generally spiritual" and never having eaten a blueberry because they looking like dolls eyes ("think about it") while she tries to wrestle an "I love you" out of him after he states that nothing he said while blackout drunk can be taken seriously. However, his trying to learn more about her is his own way of stating his affection.
These two damaged love birds that bite have never had a simplistic look at affection and Jimmy is worried that saying those three words will infer a promise he can't keep. Gretchen assures him by saying that just because they say it doesn't mean that can't bail if the going gets tough and despite the fact that she tells him she doesn't need the words any longer, he succumbs and with a whole heck of a lot of adoration tells the pint sized spitfire that he loves her.
It's as sweet as moments come on this series and it's well earned. We can laugh at their commitment-phobic tendencies but when it comes down to it, these two gel and they've stuck through some admitted difficult times to come through it a stronger couple. We want them to succeed which makes the talk of bailing so early on in the series such a concern. Chris Geere and Aya Cash as per usual are delightful and the pair continue to share some of the strongest chemistry onscreen. It is slightly alarming though to begin a season with Jimmy apparently in the healthiest psychological state of the four main characters.
Edgar meanwhile is also dealing with relationship issues from last season with Dorothy after he bailed on moving in with her. However, the real problem comes in the face of the bedroom where he hasn't been able to perform due to his PTSD medication. Edgars PTSD has always been a nice, underlying subplot that makes fun of the machine more than the individual dealing with the trauma and the episode continues it with Edgars mounting dismay and frustration at having something once so obvious and effortless as his sex drive taken away from him. Dorothy is still less a character than a supporting player to Edgars subplot but the moment where he imposes himself upon her when she asks him if he can just change medications was an upsetting moment for a character typically percieved as the most gentle, good natured of the bunch of assholes on the show.
Then there's Lindsay, the character who we've grown to adore despite her penchant to be more directly cruel than the others, who has yet once again found herself in a mess of her own making. She did some terrible things in the last episodes of season two of You're the Worst, culminating in her inseminating herself with a turkey baster of Paul's stolen sperm. With the two now reconciled only because Lindsay didn't like the idea of being thought of as less than to another woman, she's been slowly driven up the walls at her new restrictive lifestyle-something she literally forced upon herself. So while Kether Donahue is quietly fascinating to watch as she slowly looses it at the end of the episode after being surprised with a stay at home meal, it's less entertaining to watch her then lightly stab Paul in the side. It's great for shock value but it a cruel move on Lindsay's part and it's tougher to justify her actions opposed to Gretchens or Edgars because every mess she's found herself in has been all due to the selfish moves she's pulled.
Needless to say the intrigue for the next episode is strong. You're the Worst is addicting once it's back on air and despite the slightly worrisome state the characters have been introduced into this year, it looks to be a slightly lighter season but with enough character moments to tide us over.
Tags aya cash chris geere desmin borges Featured kether donohue review Television tv review you're the worst
Allyson Johnson
She is a 23 year old in Boston MA. She is hugely passionate about film, television and writing. Along with theyoungfolks, she also is a contributor over at TheMarySue.com . You can contact her on Twitter (@AllysonAJ) or via email: allyson@theyoungfolks.com.
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The Sparkfun Sound Detector combines an electret microphone and supporting circuitry to provide raw sound data as well as a digital sound threshold indicator. In this example we'll learn how to detect sound using the Sparkfun Sound Detector and then modify the code to toggle an LED indicator when sound is detected.
Open the LINX - Digital Read 1 Channel example from the LabVIEW Example Finder.
Select the DI channel connected to the Sparkfun Sound Detector.
Run the VI, then clap your hands and notice the LED indicator on the front panel light up.
Modify the VI to toggle the state of the LED indicator when a sound is detected.
Add a real LED that toggles on and off when you clap.
Use the analog value from the Sound Detector to set the intensity of an LED based on the volume of a sound.


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Environment Regulation, Regulatory Governance
Myths, Magic and the Mangroves
Posted by Lokniti on July 23, 2020 July 23, 2020
The role of folktales in Environmental Regulation
Art by Shreya Jha
Before modern legal regulation could dictate the nature of engagement in society, cultural regulators such as folklore, mythology, and ancient legends were already in place a set of rules that identified permissible and impermissible activities for individuals, firms and governing agencies. As emphasized in UNESCO's Convention for the Safeguarding of Intangible Cultural Heritage (2003), folktales are the oldest existing form of cultural regulation that are a part of a society's literary heritage today. These classic stories are forms of traditional entertainment for society that aim to transfer values, traditions, and character traits from one generation to another to regulate people's attitudes.
UNESCO's Convention for the Safeguarding of Intangible Cultural Heritage (2003), folktales are the oldest existing form of cultural regulation that are a part of a society's literary heritage today.
The rich mangrove forest of the Sundarbans is home to more than 4.5 million people who are heavily dependent on natural resources for their survival. The Sundarbans finds mention in several historic texts such as the Ramayana, Mahabharata and the Puranas. It has also been referenced in medieval texts as "lower Bengal", traditionally called Bati or Bhati. Chinese traveler Hiuen-Tsang from the seventh century also described the Sundarbans as a low-lying area bordering on the sea and rich in crops.
In Sundarbans, folktales are constantly evolving and being shaped by the changing conditions of society. However, despite the change in details, the core values of the folktale remain intact. It is in one such folktale that the value of synergy between man and environment is propounded, the core idea that nature is not to be exploited.
The tale of a striped god
Art by Tarique Aziz
It is important for us to know that the Sundarbans has had a long socio-political history of human-tiger conflictdue to the dependence of both the tigers and humans on forest and river resources. The conflict between humans and tigers is rooted in the socio-economic condition of the people and the tigers' man-eating habits. Villagers living in the fringe communities surrounding Sundarbans Reserve Forest (SRF) depend on forest resources to earn their livelihood. In the struggle to survive, thousands of local people enter the forest braving crocodiles, sharks and tigers to collect wood, honey and fish and thus become victims of tiger attacks. This has become a regular event with about 40 people being attacked by tigers each year.
Since the Royal Bengal Tigers are habitual maneaters unlike other tigers, they also enter villages and take off with men, women, children or cattle. However, since the tiger is a protected species, killing it invites legal trouble with government authorities, punishment and even social isolation. Hence, "bagh bidhobas" or tiger widows and their children are often forbidden to mourn the death of their fathers and are taught to say that their father died of diarrhea.
The constant struggle between man and his natural environment has heavily influenced the culture of this region. Folktales of the Sundarbans or punthi literature is devoted to the gods and goddesses of these mangroves forest who can offer protection to the simple folk against animals and other creatures of the forest.
The prevalence of tiger gods and goddesses in the local religions of the Sundarbans is indicative of how the tiger has not just been idealized into a monstrous foe by the people but is also revered, worshipped and feared as a deity.
The folktale of Bonbibi and Dakkhin Ray
Picture Credit: Jayachandran/The Mint
The importance of environmental regulation in the Sundarbans is reflected in the ancient folktale of Bondevi or Bonbibi (van bibi), the "forest maiden" and Dakkhin Ray, the God of the Tiger. This folktale is a part of Sundarbans' cultural fabric. Villagers have kept unflinching faith in Bonbibi for decades and it is one of the oldest folktales to still exist.
The tale originated from Banabibi Jahuranama composed in 1877 by Banayuddin. There is another verse of the tale by Marhum Munshi Muhammed Khater from 1880. These texts are written in simple verse (also known traditionally as panchalis) and is chanted like a mantra whenever people enter into the forest with the apprehension of confronting a tiger.
Bonbibi is the folk symbol of Mother Nature and promotes cultural and communal harmony between both the Hindus and the Muslims who are both ecologically vulnerable and equally at the mercy of the forest and depend on its resources for sustenance. This inter-faith environmental regulator is common culture shared between both these religious groups.
The chanting of these panchalis as mantras is supposed to transform the reciters reality magically and make circumstances more favourable for the devotee. The chanting of Bonbibi's panchali is a regular cultural tradition as villagers believe it bestows them with strength and protection against Raja Dakkhin Ray, the tiger god, as they struggle to make a living in the mangroves swamp. The tale of Bonbibi is at the centre of all folk religions that exist in the Sundarbans since it is mixture of two main religions: Islam and Hinduism.
Bonbibi is the folk symbol of Mother Nature and promotes cultural and communal harmony between both the Hindus and the Muslims who are both ecologically vulnerable and equally at the mercy of the forest and depend on its resources for sustenance. This inter-faith environmental regulator is common culture shared between both these religious groups. Under this folklore, the forest is neither categorized as a forbidden zone nor as a zone where one can travel indiscriminately. Forest fishermen, honey collectors, and woodcutters enter the forest under the protection of goddess Bonbibi who protects them from the merciless Dakkhin Ray, a sage who can transform into a tiger and kill people for disturbing his forest. The folklore explains how Dakkhin Ray kills men without mercy, calling this action a 'tax' on humanity for what they take away from the forest.
Dakkhin Ray (Art by Prioti Roy)
Worshipping Bonbibi means that the locals have to respect the eco-system in the Sundarbans and take only what they need from the forest, without depleting or disturbing the eco-system and other species. This folktale explains to us that those who are greedy and wish to hoard the natural resources of the forest shall be punished by Dakkhin Ray. Thus, this folklore emphasizes on environmental regulation and focuses on sustainable development. It has informally managed to ingrain on the minds of the people that troubling wild animals, especially tigers, or exhausting the resources in the forest will earn them the unforgiving wrath of Dakkhin Ray as punishment.
If one compares the duties of this cultural regulator with that of a modern environmental regulator, we can see that this tale has fulfilled many requirements. This socio-cultural folktale ensures protection to the people (in the form of Bonbibi's blessings) if they worshipped Bonbibi and recite her panchali. The folktale also establishes certain forest guidelines for the people (by emphasizing on sustainable living and not depleting the resources of the forest), and even prescribing a punishment (Dakkhin Ray's merciless wrath) for those found violating these guidelines. It also explains the concept of respecting the forest and taking resources that will only fulfil one's needs and not one's greed.
People in the Sundarbans also recite the panchali of goddess Lakshmi (the goddess of wealth and riches), of Sitala (smallpox goddess), of Manasha (snake goddess). Worshipping a particular goddess by reciting his or her panchali is meant to ward off a particular kind of evil.
The power of Cultural Regulation
The folktale describes the spirit of the forest, Bonbibi, as a kind mother who stands for ecological balance and protects villagers from the clutches of crocodiles and tigers. She protects only those who do not violate the forest and its resources. Thus, the tale wishes for forest dwellers to self- regulate their conduct and relationship with the forest while focusing on sustainable development.
Traditionally, both mythical stories and the prohibitory rules of the Government have helped raise awareness regarding the need to preserve the forest.
Since the Sundarbans report low education levels and dismal digital literacy among tribal folks, these tales highly influence habits, religious beliefs, rituals, and cultures of the people and exercise a fearful command over the settlers of the Sundarbans who depend on them for protection and care. It is also indicative of how religious differences and barriers that can exist in the Sundarbans are regulated by this folklore and resolved to allow different social groups to adjust to the harsh realities of the natural environment.
In many parts of Northern India, goddesses familiar to Bonbibi, such as Goddess Champavati and Banaspati Ma, are believed to preside over jungles and forests, showing us how folktales act as environmental regulators in other parts of the country as well. These cultural regulators reject the concept of 'survival of the fittest' by assuring people that divine forces will ensure the survival of all if human settlements accommodate and respect the forest. Thus, people are to rely on the forest in a sustainable manner that does not radically violate the natural environment.
The short-sightedness of official conservation policies is reflected in the manner the local community is neglected and indigenous knowledge of folklore is ignored. The local community has never been a part of the decision-making process which further alienate them and make managing the unknows in the Sundarbans more difficult.
In the Sundarbans, the tiger has always been at the core of managing the great 'unknown'. Thus, managing the tiger threat in the Sundarbans is the main concern for locals. The short-sightedness of official conservation policies is reflected in the manner the local community is neglected and indigenous knowledge of folklore is ignored. The local community has never been a part of the decision-making process which further alienate them and make managing the unknows in the Sundarbans more difficult.
Many decades ago, the Sundarbans were home to the Indian Rhino, the Javan Rhino, and river dolphins. They are all extinct in this area. Much of the destruction in the Sundarbans is taking place under the garb of global biosphere preservation projects, tiger protection programmes and promotion of eco-tourism in the region. Very little is known regarding cultural changes taking place in the interiors of the Sundarbans. National policies should reflect the spirit of these cultural regulators if they wish to be successful changemakers in the Sundarbans.
(Sehrish Hazarika enjoys making meticulous observations of the societies we live in today. Currently pursuing a Master's in Public Policy (MPP) from NLSIU, you will find Sehrish enjoying the NLS library on most days, reading books on human rights law, social justice, international development, and the role of intergovernmental agencies in peacebuilding and conflict resolution. When she's not in the library, you'll find her enjoying iced tea in quaint cafes, attending policy seminars, or watching re-runs of the Big Bang Theory. Be sure to tell her your own observations at sehrishhazarika@nls.ac.in)
Basu, Gopendra K. (1966). Banglar Loukik Dev Devi. Calcutta, India. cited in Sutapa C. Sarkar (2010). The Sundarbans Flok Deities, Monsters and Mortals. New Delhi, India: Social Science Press and Orient Blackswan.
Chakrabarti, R. (2009). Local People and the Global Tiger: An Environmental History of the Sundarbans. Global Environment,2(3), 72-95. Retrieved June 16, 2020, from www.jstor.org/stable/43201488
D. Bandyopadhyay. (2000). Can Sundarbans Be Saved? Economic and Political Weekly, 35(45), 3925- 3928. Retrieved June 15, 2020, from www.jstor.org/stable/4409918
Inskip, C., Ridout, M., Fahad, Z., Tully, R., Barlow, A., Barlow, C., . . . MacMillan, D. (2013). Human—Tiger Conflict in Context: Risks to Lives and Livelihoods in the Bangladesh Sundarbans. Human Ecology, 41(2), 169-186. Retrieved June 16, 2020, from www.jstor.org/stable/24015692
Jalais, A. (2010). Forest of Tigers People, Politics & Environment in the Sundarbans. New Delhi, India: Routledge
Jing, R., & Graham, J. (2008). Values versus Regulations: How Culture Plays Its Role. Journal of Business Ethics, 80(4), 791-806. Retrieved June 15, 2020, from www.jstor.org/stable/25482182
Prosser, T. (2006). Regulation and Social Solidarity. Journal of Law and Society, 33(3), 364-387. Retrieved June 16, 2020, from www.jstor.org/stable/3838855
Uddin, S. (2019). Religion, Nature, and Life in the Sundarbans. Asian Ethnology, 78(2), 289-310. doi:10.2307/26845329
cultureEnvironmentenvironmental regulationfolkloreintangible heritageSundarbans
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Q: How to use watermark on all the print pages? I have html table on a visualforce page which is printed using window.print() javscript function.
This data on this table is printed on multiple pages depending upon it's record numbers.
I want to print a watermark image on the printed pages. How can this be achieved.

A: You can do this using CSS and a image
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background-repeat will repeat the image and media="print" will only work when this page is available as PDF or in Print view.

redpajama_set_name: RedPajamaStackExchange


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Title: Ahmednagar
Subject: List of state highways in Maharashtra, Ahmednagar Fort, Pravara River, Ahmednagar district, Shirdi
Collection: 1494 Establishments, Ahmednagar, Cities and Towns in Ahmednagar District, Former Capital Cities in India, Populated Places Established in the 1490S
Chand Bibi tomb
Founded by
Ahmed Nizam Shah
Mayor–Council
Sangram Jagtap[1] (R. Congress)
• Municipal Commissioner
Vijay Kulkarni
Population (2011)[2]
8,900/km2 (23,000/sq mi)
Nagarkar / Nagari (Marathi)
Telephone codethe
MH 16,17
.in.govahmednagar
Ahmednagar is a city in Ahmednagar District in the state of Maharashtra, India, about 120 km northeast of Pune and 114 km from Aurangabad. Ahmednagar takes its name from Ahmed Nizam Shah, who founded the town in 1494 on the site of a more ancient city, Bhingar.[3] With the breakup of the Bahmani Sultanate, Ahmad established a new sultanate in Ahmednagar, also known as Nizam Shahi dynasty.[4]
Ahmednagar is a medieval city. Numerous Mughal-era buildings dot the environs. Ahmednagar Fort, once considered the second most impregnable fort in India, was used by the British to house Jawaharlal Nehru (the first prime minister of India) and other Indian Nationalists before Indian independence. A few rooms there have been converted to a museum. During his confinement by the British at Ahmednagar Fort in 1944, Nehru wrote the famous book The Discovery of India.[5] Ahmednagar is home to the Indian Armoured Corps Centre & School (ACC&S), the Mechanised Infantry Regimental Centre (MIRC), the Vehicle Research and Development Establishment (VRDE) and the Controllerate of Quality Assurance Vehicles (CQAV). Training and recruitment for the Indian Army Armoured Corps takes place at the ACC&S.[6]
Ahmednagar is a relatively small town and shows less development than the nearby western Maharashtra cities of Mumbai and Pune. Ahmednagar is home to 19 sugar factories and is also the birthplace of the cooperative movement. Due to scarce rainfall, Ahmednagar often suffers from drought. Marathi is the primary language for daily-life communication. Hindi is also widely understood and spoken, though of the Dakhani (or Hyderabadi Urdu) dialect, with a lot of grammar and loan words from Marathi. Ahmednagar has recently published a plan of developing the city by year 2031.[7]
Military base 2
Demographics 4
Notable people 5
Places of interest 6
Air 7.1
Rail 7.2
Road 7.3
Media and communication 9
The town Ahmednagar was founded in 1490 by Ahmad Nizam Shah on the site of a more ancient city, Bhingar. With the breakup of the Bahmani Sultanate, Ahmad established a new sultanate in Ahmednagar, also known as Nizam Shahi dynasty.
It was one of the Deccan sultanates, which lasted until its conquest by Mughal emperor Shah Jahan in 1636. Aurangzeb, the last great Mughal emperor, who spent the latter years of his reign, 1681–1707, in the Deccan, died in Ahmednagar and his burial at (khultabad) near Aurangabad in 1707, and a small monument marks the site.
Maharani Ahilyabai Holkar was born on 31 May 1725 in Chondi village of Jamkhed taluka in Ahmednagar district.
In 1759, the Peshwa of the Marathas obtained possession of the place from Nizam of Hyderabad and in 1795 it was ceded by the Peshwa to the Maratha chief Daulat Rao Sindhia. Ahmednagar was invaded by a British force under General Wellesley and captured. It was afterwards restored to the Marathas, but again came into the possession of the British in 1817, according to the terms of the Treaty of Poona.
Ahmednagar is home to the Indian Armoured Corps Centre & School (ACC&S), the Mechanised Infantry Regimental Centre (MIRC), the Vehicle Research and Development Establishment (VRDE) and the Controllerate of Quality Assurance Vehicles (CQAV). Training and recruitment for the Indian Army Armoured Corps takes place at the ACC&S. Formerly, the city was the Indian base of the British Army's Royal Tank Corps / Indian Armoured Corps, amongst other units. The town houses the second-largest display of military tanks in the world and largest in Asia.[8]
Situated in the rain-shadow region of the Western Ghats, Ahmednagar experiences primarily hot and dry climate through November to mid June.
Climate data for Ahmednagar
(100) 38
Average precipitation mm (inches)
Source: Ahmednagar Weather
As of 2011 Indian census,[9] Ahmednagar had a population of 347,549. Males constitute 53% of the population and females 47%. Ahmednagar has an average literacy rate of 84%, higher than the national urban average of 79.9%.[10] 10% of the population is under 6 years of age.
Sant Dnyaneshwar, Marathi sant, wrote Dnyaneshwari, a discourse on the Bhagavad Gita.
Sai Baba of Shirdi, spiritual master
Anand Rishiji, Jain saint
Meher Baba, spiritual leader
Chand Bibi, Nizamshahi princess,defended Ahmednagar Fort against the Mughal forces of Emperor Akbar
Anna Hazare, Gandhian and social activist
Shahu Modak, film actor
Sadashiv Amrapurkar, noted film and theater actor
Michael J. S. Dewar, theoretical chemist
Anna Leonowens, educator, feminist, author of The English Governess at the Siamese Court (1870)
Pramod Kamble, painter and sculptor
Zaheer Khan, cricketer
Ajinkya Rahane, cricketer
Spike Milligan, 1918-2002, comedian and author
Salabat Khan's tomb
Ahmednagar fort entrance
Chand Bibi Palace - Actually the tomb of Salabat Khan,[11] this is a solid three-storey stone structure situated on the crest of a hill 13 km from Ahmednagar city.
Meherabad, where the samadhi (tomb) of the spiritual master Meher Baba is a place of pilgrimage, visited by thousands each year, particularly on the anniversary of his death, Amartithi. His later residence was at Meherazad (near Pimpalgaon village), approximately nine miles north of Ahmednagar.
Ahmednagar Fort - Built by Ahmed Nizam Shah in 1490, this is one of the best-designed and most impregnable forts in India. As of 2013, it is under the control of the military command of India. Oval in shape, with 18-metre-high walls and 24 citadels, its defence system includes a moat 30 metres wide and 4 to 6 metres deep. Two entrances to the fort are accessed by drawbridges. A target of countless invasions, the Ahmednagar Fort has taken many blows and come out relatively unscathed. It has changed hands many times over from the time of Mughal rule, and was used as a royal prison a number of times. The entire Congress Working Committee was detained there during the Quit India Movement of 1942. Jawaharlal Nehru, later to be India's first prime minister, wrote his book The Discovery of India during his imprisonment from 1942-1945. Some rooms in the fort have been converted into a museum in commemoration of Nehru and other freedom fighters.[12]
Cavalry Tank Museum - The Armoured Corps Centre and School has created a museum with an extensive collection of 20th-century armoured fighting vehicles.[13]
Vishal Ganpati Mandir - Ganeshji Big temple in the Maliwada area of Ahmednagar City.
Renuka/Durga Goddess Temple - This temple is located in Kedgaon (around 3 km from Ahmednagar Railway Station, 5 km from Ahmednagar ST bus-stand) which is near Nagar-Pune highway. The Navaratri (nine nights) festival is a celebration of nine nights of battle between the Goddess Durga and demon-king Mahishasura. Eventually Goddess Durga killed Mahishasura on the ninth night and thus the festival signifies the triumph of good over evil.
Alamagir - Alamgir is situated near Bhingar on the Pathardi road (NH 222). The Mughal emperorAurangzeb died here at the age of 91, his body being taken for burial to Khultabad, near Aurangabad. This historic place also houses a Masjid and Baradari where meetings used to take place. The library near the masjid has rare copies of the Quran, dating back to the time of the emperor Aurangzeb. One of the Qurans here was written by the emperor himself. Currently, the Dar-ul-uloom, Ahmednagar, a Deobandi seminary operates from the compound surrounding the mosque.
Baugh Rauza - Ahmed Nizam Shah, founder of Ahmednagar, died early in the 16th century, and was buried half a mile north-west of the city. The Bagh Rauza, a fine black stone mausoleum with a domed roof, within which glitter gilded inscriptions from the Quran, enshrines the tomb of this founder and 'faujdar' of Ahmednagar. One of the finest monuments in Ahmednagr, the Baugh Rauza,or the Garden of Shrine, is located just outside the western perimeter of the old city, near the Delhi Gate. The tomb is flanked by two other tombs. A stone monument nearby, is said to be the tomb of Ghulam Ali, a royal elephant who distinguished himself in the battle of Talikot against the Raja of Vijaynagar in 1565, during the reign of the third Nizam Shah.
Dongargan — An old temple of Lord Shiva in mountains 8 km from Ahmednagar City, having notable waterfalls. This well known tourist place for citizens. Tourist mostly visit a healthy valley, nature's beautifully made, which is known as "Happy Valley" as named by British.(10 km)
Gorakshanath Gad - An old temple of Gorakshanath Maharaj, Member of Lord Navnath (9 saints in Hindus) is located on hill near city. The best view of city can be seen through this place. This is best place in the city for good climate near Dongargan. (15 km)
Dargah Daira - A holy place near Ahmednagar city (03 km) where the tomb of Sufi Saint Hazrat Shah Sharif is situated.
Datta Dewasthan - The biggest and greatest Temple of Lord Datta is situated at Savedi Road, near Premdan Chowk, in the City. Temple made by Kshirsagar Maharaj Math. Large pilgrims around from country comes here on Shri Datta Jayanti day, every year.
Rehekuri Blackbuck Sanctuary: This is situated in Karjat taluka in Ahmednagar district. The area of the sanctuary is 2.17 km2.[14]
Siddhatek Siddhivinayak - Temple of God Ganesh.
Shirdi - The hamlet blessed by the revered Saint Sai Baba, revered by Hindus and Muslims alike, about 83 km from Ahmednagar City.
Samadhi of Meher Baba
Ralegan Siddhi - a village which is a model for environmental conservation. Social activist Anna Hazare is from Ralegan Siddhi.
Pimpri Gawali- is a village in Parner taluka in Ahmednagar district. It is located about 25 km away from Ahmednagar and it is well known for the watershed development and agribusiness activities.This village has done very basic work in the rain water harvesting trough Deep CCT structures and groundwater regulation and management. Farmers self Help groups of the villages formed Producer Company for the value addition of their agricultural commodity. This village has conserved environment through participatory approach.
Deep Continuous Contour Trenches (CCT)
Shingnapur - A village containing a Shani (planet Saturn) temple and where all the houses are doorless—probably the only village in the world where locks are unnecessary.
Harishchandragarh - a hill fort.
Avhane, Shevgaon - Temple of Ganesh (Nidrista/Sleeping).
Shri Munjaba Tample, Ukkadgaon- In Shrigonda Taluka about 60km from Ahmednagar main city Its very beautiful Temple with four big statue of ganapati,mahadev(shankar), vinshnu and hanuman on Temple and thousands of devotees visit this place.
Pimpalner - Samadhi Temple of Shri Sant Nilobaraya, in Parner Taluka, 2 km west of Ralegan Sindhi, Parner Taluka. Also called Prati Pandharpur. Every Ekadashi, thousands of devotees visit this place, chanting abhangas.
Trimbakji Dengale's Wada : Nimgaojali, a small village in Sangamner taluka of Ahmednagar district, came into limelight in the last phase of the Maratha empire. Trimbakji's spacious wada has now lost its former glory. Some of the portions of this two-centuries old structure are in dilapidated condition. The seventh or the eighth generation descendants of Trimbakji are now residing in this Wada.
Jamgaon- Place in Parner taluka with a historic 18th-century palace built by Mahadaji Shinde.
Saint Mahipati Maharaj Temple, Taharabad, Rahuri- A 17th-century writer of the histories of nearly 285 Indian saints.
Shree Kshetra Korthan Khandoba Devastan Temple of Lord Khandoba.
Burhannagar Devi Temple- The famous Tulja Bhavani goddess temple near Ahmednagar city about 5 km.
Mahatma Phule Krishi Vidyapeeth, Rahuri Mahatma Phule Krishi Vidyapeeth is an agricultural university at Rahuri, named after an activist and social reformer of 19th century—one of four agricultural universities in the state.[15]
Shri Kanifnath Maharaj Samadhi at Madhi, 45 km away from Ahmednagar in Pathardi taluka.Yatra starts at time of Holy and ends at Gudi Padwa, popularly known as "Bhatkyachi pandhari"
Kharda Fort near Jamkhed,90 km from Ahmednagar.
Akolner a village near city is birthplace of saint Dasganu also famous for chariot festival(Rath yatra). National bird peacocks are found here.
Mohatadevi Temple 12 km from Pathardi Taluka
Sevalal Maharaj Temple in the Pathardi Taluka of Banjara community
Shri Dhokeshwar Maharaj Mandir at Takali Dhokeshwar in Parner taluka. It is said that it is created by Bhagawan Ram.
Ahmednagar city have air connectivity by Seaplane service. The port for Seaplane is located at Mula Dam water reservoir, 30 min away from Ahmednagar City. The service offered by Maritime Energy Heli Air Services Pvt. Ltd. (MEHAIR) from 22 September 2014. On going Flight is available from Juhu, Mumbai to Mula Dam. The service will now enable the large number of pilgrims traveling to the holy sites of Meherabad, Shirdi and ShaniShingnapur to travel quickly and conveniently to their destinations.
Ahmednagar railway station (station code:ANG) is an important station which belongs to Solapur Division of Central Railway zone of the Indian Railways. Ahmednagar has rail connectivity with Pune, Manmad, Shirdi, Daund, Goa, Nasik.and metros New Delhi, Mumbai, Chennai, Kolkata, Bangalore, Ahmedabad There is still a demand for direct rail connectivity to other major cities of India. Total 41 Express Trains Stops at this Station.
Ahmednagar is well connected by roads with various major cities of Maharashtra and other states. National Highway 222 from Kalyan to Nirmal near Adilabad in Telangana passes through the city. Ahmednagar has 4 lane road connectivity to Aurangabad, Pune, Nashik, Beed, Solapur, Osmanabad. The Maharashtra State Road Transport Corporation (MSRTC) and different private transport operators provides bus service connecting the city to all parts of the state.
Ahmednagar Municipal corporation operates an intra-city bus service called AMT Bus Service. which connects different suburbs of the city altogether along with connecting the city to its nearby places beyond municipal limits. Auto Rickshaws (3 wheeler) is also available for personal transport in the city.
Ahmednagar Municipal Council was upgraded to Municipal Corporation status in 2003. As of November 2013, Sangram Jagtap was the incumbent mayor. Ahmednagar city is represented in the central and state legislatures by the Ahmednagar Lok Sabha and Ahmednagar City Vidhan Sabha seats respectively. The Sitting MP is Dilipkumar Gandhi, while Sangram Jagtap is Ahmednagar MLA.
Newspapers: Lokmat, Sakaal, Punyanagri, Samana, Loksatta, Nava Maratha, Nagar Times, Divya Marathi, Maharashtra Times, Samachar
TV Channel: CMN Channel
Radio: AIR Nagar FM, Radio City, Dhamaal 24, Radio Nagar FM
Internet: Internet facilities are provided by several suppliers
^ "Sangram Jagtap elected mayor". IBNLive. 18 June 2011.
^ "Cities having population 1 lakh and above" (PDF). censusindia. The Registrar General & Census Commissioner, India. Retrieved 29 December 2012.
^ The Kingdom of Ahmadnagar. Motilal Banarsidass Publ. 1966. p. 38.
^ Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. pp. 118–119.
^ Moraes, Frank (1 January 2007). Jawaharlal Nehru. Jaico Publishing House. p. 319.
^ Sainik Samachar: The Pictorial Weekly of the Armed Forces. 1988. p. 14.
^ Nagarick (6 June 2007). "Ahmednagar by year 2031". Nagarick.blogspot.com. Retrieved 2011-11-23.
^ "The History of Ahmednagar". Ahmednagar.nic.in. 15 August 1947. Retrieved 2011-11-23.
^ "Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.
^ Ministry of Home Affairs, Government of India, "2001 Literacy Rates", Census of India 2001 (Ministry of Home Affairs, India)
^ Ahmednagar City at ahmednagar.nic.in
^ Rajendra Rajan Fort that held Nehru The Tribune, 12 July 2009
^ Tank Museum at ahmednagar.nic.in
^ Maharashtra Forest Department Official website
^ Maharashtra Krishi Vidyapeeth, Rahuri Official website
Pictures of Ahmednagar at Flickr.com
Ahmednagar: Places to Visit
Ahmadnagar entry in Encyclopædia Iranica, 2011
Ahmednagar travel guide from Wikivoyage
State of Maharashtra
Capital: Mumbai Second capital: Nagpur
Marathi language
Marathi people
Marathi literature
Marathi cinema
Maharashtrian cuisine
Khandesh
Mumbai Metropolitan Region
Marathwada
Vidarbha
Divisions and
Amravati division
Konkan division
Mumbai Suburban
Aurangabad division
Nagpur division
Nashik division
Pune division
Million-plus cities
in Maharashtra
Vasai-Virar
Other cities with
municipal corporations
Bhiwandi-Nizampur
Ahmednagar topics
Ahmednagar Fort
Salabat Khan's Dome
Dongarwadi
Meherabad
Ahmednagar Police
Ahmednagar Municipal Corporation
Renuka/Durga Goddess Temple
Ahmednagar Museum
Parks and Zoos
Siddhi Garden
Saare Jahan Se Achcha project
Manmad-Daund branch line
Ahmednagar railway station
Ahmednagar Bus Stand
Tarakpur Bus Stand
Roads in Ahmednagar#Ahmednagar-Pune Road
Roads in Ahmednagar#Ahmednagar-Nashik Road
Roads in Ahmednagar#Ahmednagar-Solapur Road
Roads in Ahmednagar#Ahmednagar-Aurangabad Road
Roads in Ahmednagar#Ahmednagar-Kalyan Road
Roads in Ahmednagar#Ahmednagar-Beed Road
Ganesh festival
Pemraj Sarda College
Ahmednagar College
Vikhe Patil College
Jawahar Navodaya Vidyalaya, Ahmednagar
Sina River
Central Ahmednagar
Ganj Peth, Ahmednagar
Inner Ahmednagar
Savedi
Kedgaon
* Planned
† Under construction
Use Indian English from January 2014
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Articles with failed verification from September 2013
1494 establishments
Populated places established in the 1490s
Former capital cities in India
Cities and towns in Ahmednagar district
Mumbai, Marathi literature, Bal Gangadhar Tilak, Varkari, Marathi language
Maharashtra, Mumbai, Bal Gangadhar Tilak, Indian Army, Association football
Pune, Zoroastrianism, Metaphysics, Religion, Sai Baba of Shirdi
Maharashtra, Central Asia, Navi Mumbai, Marathi language, Shiv Sena
Maharashtra, Nashik district, Nagpur, Ahmednagar, Aurangabad district, Maharashtra
List of state highways in Maharashtra
Maharashtra, Ahmednagar district, Amravati district, Buldhana district, Latur district
India, Maharashtra, Mughal Empire, Ahmednagar, Second Anglo-Maratha War
Pravara River
Maharashtra, Western Ghats, India, Ahmednagar, Godavari River
India, Mumbai, Ahmednagar District, Maharashtra, Ahmednagar


text:
28 firms subject to strict antitrust rules in September
All News 11:26 October 04, 2016
SEJONG, Oct. 4 (Yonhap) -- The number of South Korean business groups subject to strict restrictions on mutual investments and loan guarantees fell by more than half last month on the implementation of the revised antitrust law that raises the asset ceiling for its conglomerate watch list, the watchdog said Tuesday.
The Fair Trade Commission (FTC) said 28 groups and their 1,141 affiliates are on its monthly watch list, down from 65 and 1,769 from a month earlier, respectively.
The sharp decrease came as the revised antitrust law took effect on Sept. 30, under which the minimum asset criteria for the FTC surveillance was hiked to 10 trillion won (US$9.05 billion) from 5 trillion won, with state-run corporations also excluded from the list.
The FTC cited that it is part of its deregulation efforts to pave the way for local mid-sized business groups to conduct more activities as such listed businesses are restricted from making equity investments in affiliates or offering loan guarantees to one another.
Thanks to the law revision, Kakao Corp., the operator of South Korea's top mobile messenger KakaoTalk, was removed from the FTC watch list, some seven months after its inclusion in March.
As of end-May, Samsung Group is on top of the list with its 59 affiliated units having combined assets of 348.2 trillion won, followed by Hyundai Motor Group with 209.7 trillion won.
The watch list, first introduced in 1987, was intended to prevent excessive economic power concentration in conglomerates, so their affiliates are strongly regulated by the FTC and related laws of taxation, employment and financing.


text:
Idumeans
Revision as of 01:01, 22 November 2020 by Red Judaism (talk | contribs)
Idumeans also known as Red Jews are the descendants of Edomites forcibly converted to Judaism by John Hyrcanus around 100BC when he ordered the entire population to be enslaved and then freed. Hence they are also known as Ercolians or Hyrcanian Jews. Although they accept the Mishna they do not have a very sophisticated understanding of Judaism and are comparable to Samaritans, Falashahs and Karaites. They worked hard to make Hagarim and Toshavim out of all the gentiles of the Middle East such as for example the Elagabalites.
The Idumeans and their Pahlavi Hagarim made a treaty with the house of Sassan in 632. The house of Sassan were allowed to place Yazdegard III on a throne controlled by Idumeans and their Pahlavi Hagarim.
However, Karaite Jews conquered the Idumeans in 633 so the Sassanians and the Pahlavis defended themselves but were suppressed in 636 by Umar who got the Idumeans on his side by arranging a marriage between a princess from the House of Sassan and a prince from the Idumean house of Ali to rule after Yazdegard III[1] which they eventually did[2] when Yazdegard III died in 651. However, a civil war broke out in 565 which caused Muawiya to secede Damascus away from the Idumean confederation.
Muawiya eventually made a treaty with the Idumean confederation again in exchange for rule until his death in 680 but then his son Yazid killed the Alid Prince and broke away again which allowed ibn Al-Zubayr to take control of the Idumean confederation.
The Idumeans were forced to accept the Anno Hegira as they began to be conquered one by one by Abdul Malik from 692AD.
Retrieved from "http://www.wikinoah.org/en/index.php?title=Idumeans&oldid=21369"


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Pieces that are custom designed can take as long as 8 weeks for delivery, sometimes sooner, sometimes later if you order between orders. If the items are in stock then you will get a following Saturday delivery. Please understand and be patient that are pieces are not local, as well as we are a mobile business and may be out of the office during orders. Orders are Non-refundable.
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An ownership group in San Diego, comprised of former U.S. Men's National Team Captain Landon Donovan and other influential San Diego business people, revealed the results of their fan vote today, which garnered a lot of national attention over the past few weeks.
Today, they released a video on their Facebook page to reveal the name of the squad. Landon Donovan also posted on his Twitter (which is a rare sight) to announce the news.
The expansion side, which hopes to attain MLS membership, tallied up the votes and that name is… SAN DIEGO FOOTY MCFOOTY FACE.
The fans voted, the Internet did its thing and democracy prevailed! What's a cooler story than that?
That's right, we all got duped! Heck, I even got duped when I first started watching it.
Talk about staying on top of newsworthy jokes.
After this explanation, Footy then makes a second appearance on the video to crush LAFC and LA Galaxy logos into dust, which is admittedly, pretty fantastic, considering it's a foot with (pretty ripped) arms.
In all seriousness, the voting has ended, with the reveal of the actual name to be made at a later date. At last check, Footy McFootyface led the tally, with the San Diego Surf, San Diego Football Club (yuck), and San Diego Bad Hombres trailing behind.
Other names further down the list include San Diego Armada (a nod to San Diego's naval history), Mission San Diego (a nod to San Diego's origins as a Christian mission station) and the San Diego Bolts.
Donovan and his friend in the video play it cool in a typically Californian way and even manage to make a pretty funny jab at the departing Los Angeles Chargers, who begin play at LA Galaxy's StubHub Center next season.
And the fun is still to be had for the fans of Footy McFootyface, even if it won't be adopted as the official brand of Soccer Club SD. You can buy an official t-shirt at footymcfootyface.com, with all proceeds going to various area charities.
It's a pretty awesome PR move for Soccer City SD to embrace the silliness of the Internet while still finding a way to present a more serious option to the league, all while having a bit of fun with it. The fact the poll happened to end yesterday lends the joke even more credence.
And hey, each Footy-emblazoned shirt purchased is an $18 donation to charity. That's pretty wicked.
Soccer City SD has a long road to go in order to attain franchise rights, but they have an ambitious plan for two proposed shared-use stadiums and an entertainment district and have clearly gotten the community involved enough for MLS to seriously consider them. That's pretty good regardless of if you're sad about Footy or not.


Rolling Hills Place Independent and Assisted Living is a safe, engaging, and elegant senior community located in a park-like setting. Offering a vibrant lifestyle for independent residents, as well as those who may need assistance with daily living, it provides a wide variety of services and amenities. The 59-unit residence is furnished with comfortable apartments and neighborhood style living spaces you can call home. The compassionate and highly experienced staff are dedicated to your every need and comfort.
Welcome to the good life. Welcome to Rolling Hills Place.
With sincere appreciation and a special thanks for all the help and kindness you show our Mom.


text:
APSEducationDisease Impacts & ManagementTopicsEcology and Epidemiology in RModelingDispersalGradientsConcluding Remarks
Different pathogens utilize different methods of dispersal, with wind and water being the most common, and the dispersal mechanism will help to determine the shape of the dispersal and disease gradients. Other methods of dispersal, such as insects, farm equipment and humans or other animals also play a role. Dispersal of a pathogen is essential to the development of an epidemic. Therefore modeling propagule dispersal from an inoculum source is an important first step for calculating the spread of the disease from a focus and for determining the number of propagules that have the potential to travel long distances and initiate new epidemics.
Geagea et al. (1999) examined short distance dispersal of rust spores that were dry-dispersed and dispersed by rain-splash. Using different combinations of drop diameter and fall height above the plant, they concluded that the number of spores released increased as the diameter of the drops and the fall height above the plant increased. In most cases after the initial three drops the number of spores decreased as the number of drops increased. They also found that the number of spores deposited on a horizontal surface decreased with increasing distance from the inoculum source.
For long distance dispersal analysis, one of the difficulties is to quantify and obtain samples at long distances, since it is possible that confounding of the data may occur due to interference from different foci. Therefore, it is important to have a thorough understanding of a pathogen's life cycle, as well as understanding the most important mechanisms of dispersal. Finally, for good predictions of long distance dispersal events, the source of inoculum needs to be readily quantified.
If you would like more experience with R in the context of ecology and epidemiology, see our other exercises for the study of disease progress over time (Sparks, et al. (2008), disease forecasting (Esker, et al. (2008), and analysis of spatial pattern (Sparks, et al. (2008). For other plant disease epidemiology exercises see Francl and Neher (1997) and for general exercises in ecology and epidemiology see Donovan and Weldon (2002).
This document was prepared as part of a course in the Ecology and Epidemiology of Plant Pathogens at Kansas State University. Esker and Sparks were the lead writers of the document, Garrett was faculty adviser, and student contributors appear in alphabetical order. We appreciate the very helpful comments of P. Garfinkel, PHI reviewers, and members of the KSU course. It's also a pleasure to acknowledge support by the U.S. National Science Foundation under Grants DEB-0130692, DEB-0516046, EF-0525712 (as part of the joint NSF-NIH Ecology of Infectious Disease program) and DBI-0630726, by the Ecological Genomics Initiative of Kansas through NSF Grant No. EPS-0236913 with matching funds from the Kansas Technology Enterprise Corporation, by the Office of Science (Program in Ecosystem Research), U.S. Department of Energy, Grant No. DE-FG02-04ER63892, by the U.S. Agency for International Development for the Sustainable Agriculture and Natural Resources Management Collaborative Research Support Program (SANREM CRSP) under terms of Cooperative Agreement Award No. EPP-A-00-04-00013-00 to the Office of International Research and Development at Virginia Tech and for the Integrated Pest Management CRSP, by USDA grant 2002-34103-11746, and by the NSF Long Term Ecological Research Program at Konza Prairie. This is Kansas State Experiment Station Contribution No. 07-314-J.
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