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Sign Language K by Kanos Odv Cbs

www.ikanografik.com

Maltese Cop by Digitala Bönder

Tpejjipx means no smoking in the maltese language.

selfportrait by absynthius I

4 19

picture taken by Sokol Ferizi

Aussie Lingo Test by Aussie~mobs

2 28

We Aussies certainly have some slang which baffles others around the world so here's a test for those of you interested in trying to understand our lingo (Aussie word for language).

British people will probably understand the most as I'm sure much of our slang is based on theirs.

Karneval in Bremen 3 by Hoddel

5 16

The First Language by Garen M.

Queen Anne's Lace, Valley Forge, PA

Body Language by SkyWartooth

View large preeaze

The Mars of Todi, 2 by Dan Diffendale

Bronze (joined lost-wax castings)

Late 5th-early 4th c. BCE

Probably made by a workshop at Velzna/Volsinii (Orvieto)

Found at Todi (ancient Tuder; see on Pleiades), loc. Monte Santo (today Montesanto), site of a Franciscan convent, in 1835, buried beneath travertine slabs

H 1.41 m

The figure, a warrior (not necessarily to identify as the god Mars), wears a tunic and cuirass and once held a patera in the right hand and a spear in the left (the patera and remains of the spear were found together with the statue). The figure's helmet was not found.

One of the pteryges of the lamellar cuirass bears an inscription in Umbrian alphabet and language (Imagines Italicae Umbria / TVDER 2; ST Um 16; Ve 230):

ahal trutitis dunum dede

The exact name of the donor is uncertain (Ahal Trutitis? Ah. Al. Trutitis? Aha. l. Trutitis?); whoever it was "gave (this) as a gift." Trutitis has often been compared to names of Celtic origin, while ImIt compare it to the Italic for quartus.

In the collection of, and photographed on display at, the Museo Gregoriano Etrusco, Musei Vaticani, Vatican City

Bought by the Pontifical State in 1836

Inv. MV.13886.2.1

catalogo.museivaticani.va/index.php/Detail/objects/MV.138...

Sam Purinton | Language Immersion in Montpellier, France by Eckerd College

Name: Sam Purinton

Class year: 2018

Trip title: Language Immersion in Montpellier, France

Panorama of Roman Amphitheater in Arles France

Hands and language by Johan Van Moorhem

5 4

Thesis for MC Black&White,

"the language of hands" photos + haikus (sorry only in dutch)

Put the music on and relax

Huis in Ommen (135FJAKA_2580) by Janko Hoener

Title in other languages:

Deutsch: Haus in Ommen, Niederlande

English: House in Ommen, The Netherlands

English:

Welcome and thank you for being here! This image forms part of a collection of photographs of moments on Planet Earth.

If you enjoy this work and want to support me financially, I’m glad to receive your donation via Paypal: paypal.me/jankohoener

If you intend to use this picture for your own purposes, please credit me with the following attribution line: Janko Hoener / CC-BY-SA-4.0. This is required by the license terms. A link back to this page and informing me about your usage via FlickrMail is appreciated.

Deutsch:

Willkommen und vielen Dank, dass Sie hier sind! Dieses Bild stellt Teil einer Sammlung von Fotografien von Augenblicken auf dem Planet Erde dar.

Wenn Ihnen diese Arbeit zusagt und Sie mich finanziell dabei unterstützen möchten, so freue ich mich über Ihre Spende via Paypal: paypal.me/jankohoener

Wenn Sie dieses Foto für eigene Zwecke nutzen möchten, geben Sie bitte Janko Hoener / CC-BY-SA-4.0 in der Bildunterschrift an. Dies ist per Lizenz gefordert. Über einen Link auf diese Seite und eine Benachrichtigung über die Nutzung via FlickrMail freue ich mich.

Lip Language- Play by Yang Gallery Singapore & Beijing

Artist name: Liu Hong

Leek Island Military Hospital: Jolly, the center of Interest, Developing Films by National Library of Medicine

Collection:

Images from the History of Medicine (IHM)

Publication:

Produced: 1918

Language(s):

English

Format:

Still image

Subject(s):

Hospitals, Military,

Military Personnel,

Nurses, Canada,

Leek Island Military Hospital.

Genre(s):

Photograph

Abstract:

Black and white photograph of a uniformed soldier lying in a chair outside, with a blanket over him, developing film. Standing around him are 2 uniformed soldiers, 2 nurses, and 2 orderlies.

Related Title(s):

Is part of: Leek Island Military Hospital.; See related catalog record: 101744383

Extent:

1 photograph : 11 x 7 cm

Technique:

silver gelatin DOP, black and white

NLM Unique ID:

101766712

Permanent Link:

resource.nlm.nih.gov/101766712

HIS HOLINESS Hazarat RIAZ AHMAD GOHAR SHAHI(M.A) addressing in Mochi Darwaza Lahore 1996 part 32 by waseem ahmad

The word Allah

The Semitic language which is spoken in the celestial spheres, is the language in which the angels and God address each other. Adam Safi-Allah spoke the same language in paradise. Adam and eve then came into the world and settled in Arabia. Their children also spoke the same language. Then as a result of the descendants of Adam spreading in the world, this language passed from Arabic, Persian, Latin and into English and God was then known by different names in the different languages. As Adam lived in Arabia, there are many words of the Semitic language which are still found in the Arabic language. God addressed the Prophets, Adam as Adam Safi-Allah, Noah as Nuh Nabi-Allah, Abraham as Ibraheem Khalil-Allah, Moses as Musa Kalim-Allah, Jesus as I’sa Ruh-Allah and Mohammed Rasul-Allah. All these titles, in the Semitic language were written on the Tablet before the arrival of the Prophets. This is why the Prophet Mohammed said: “I was a Prophet even before I came in to this world.”

Many people believe that the word Allah is a name given by Muslims, this is not so.

The Prophet Mohammed’s fathers name was Abd-Allah, at a time when Islam did not exist. Prior to the advent of Islam the Name Allah was announced with the title of every Prophet. When the souls were created, the first Name on their tongue was Allah and when the soul entered the body of Adam, it said, Ya-Allah, and only then it entered the body. Many religions understand this enigma and chant the Name Allah and many others because of doubt are deprived of the Name.

Any name which is used to point towards God is worthy of respect.

In other words, which points towards God. The mystical effect of the Name of God has been diversified due to the different names. Every letter of the alphabet has a separate numeric value. This is also a celestial knowledge. All the numeric values are connected with all of the human race. Occasionally the numeric values do not agree with the astronomical calculations as a result of which people become afflicted. Many people go to astrologers and experts of this knowledge and have charts prepared based on the stars. They name their children on this basis.

Just as the letters (a, b, j, d,) (1, 2, 3, 4) when added have the numerical value of ten. Similarly every name has a separate numeric value. As God has been given so many different names, this has caused a conflict between the numeric value of the different names. If all the people called upon God by the same name, then despite the fact that they would all have separate religions, they would all be united inwardly. They too, like Nanak Sahib and Baba Farid would then say:

“All the souls have been created by the light of God, even though their environment and communities are separate.”

The angels that are assigned tasks in the world are also taught the languages of the people of the world.

It is important for the people of every Prophet that they recite, chant and affirm the Title of their Prophet which was granted by God to the Prophet at his time, for the recognition, spiritual grace and purification of his people. The recital and affirmation should be in the same method and in the language of their Prophet.

The entry of any individual into any religion is subject to the condition that the individual accepts and affirms the Title of the Prophet of that religion. Just as the affirmation and the verbal vows are a condition of any marriage.

Entry into the heavens has been made subject to the acceptance and affirmation of the Titles of the Prophets. In the western world many Muslims and Christians have no knowledge of their Prophet’s Title furthermore many do not even know their Prophets original name (in the original language of the Prophet.)

People who only verbalize the affirmation of their Prophet’s Title rely upon their good deeds. Those that reject and do not affirm their Prophet’s Title are refused entry to paradise. Those individuals in whose hearts the affirmation of their Prophet’s Title has descended (entered) they will enter paradise without any accountability.

The revealed celestial Scriptures, whichever language they are in so long as they are in the original form, are a means to finding God. Where the texts and the translations that have been adulterated, just as adulterated flour is harmful for the stomach, the adulterated books have become harmful and people of the same religion and the same of Prophet have divided into so many sects.

To be sure of the straight and guided path it is better that you are guided by the Light (of God) also.

The method of producing light.

In prehistoric times stones would be rubbed together to make fire. Whereas a spark can also be produced by rubbing two metals together. In a similar way electricity is made from water. Similarly by the friction of the blood inside the human body, in other words electric energy is produced by the vibrating heartbeat. In every human being there is present, approximately one and a half volts of electricity due to which the body is energetic. As the heartbeat slows in old age, this reduces the electricity in the body and this in turn also causes a reduction of the energy level in the body.

Firstly, the heartbeat has to be made vibrant and pronounced. Some do this by dancing, some by sports and exercise and some people try to do this by meditating and chanting the Name of God Allah.

When the heartbeat becomes vibrant and pronounced then by chanting the Name Allah try to synchronize it with every heartbeat. Alternatively try to synchronize Allah with one heartbeat and Hu with the other. Some time by placing your hand on the heart and when you feel your heartbeat, again try to synchronize the Name Allah by chanting it with the rythm of the heartbeat and imagine that the Name Allah is entering the heart.

The chanting of Allah Hu is better and more effective but if anyone has an objection, or a fear of chanting Hu, then instead of being deprived one should solely use the Name Allah, repetitively in the chanting. It is beneficial for people who chant and practice this discipline and who read mantras to physically remain as clean as possible as the:

“disrespectful are unfulfilled and the respectful are fulfilled.”

The first method for producing light.

Write Allah on a paper in black ink, and do this exercise for as long as you wish on a daily basis. Soon thereafter, the Word Allah will be transported from the paper and hover over the eyes. Then with one-pointed concentration, attempt to transport the word from the eyes to the heart.

The second method for producing light.

Write Allah on a zero watt bulb, in yellow. Whilst you are awake or just before sleep, concentrate and try to absorb it into the eyes. When it appears on the eyes then try to transport it to the heart.

The third method for producing light.

This method is for those people who have perfect spiritual guides and teachers and who due to their spiritual connection are spiritually assisted by them.

Sit alone and imagine that your index finger is a pen. Using your finger and with your concentration, attempt to write Allah on your heart. Call upon your spiritual teacher (spiritually), so that he too may, hold your finger, and write Allah on your heart. Continue to do this exercise everyday, until you see Allah written on your heart.

By the first and second method, the Name Allah becomes inscribed on the heart, just as it was written and seen by you but when it becomes synchronized with the heartbeat, then it slowly starts to shine. In the synchronized method, the assistance of the spiritual teacher is provided and for this reason it is seen shining and well written on the heart right from the beginning.

Many Prophets and Saints have come into the world, and just for the sake of testing this, if you feel it appropriate, concentrate or call upon all of them when you are practicing your meditation.

Whilst concentrating on any Prophet or Saint, during your meditating practice, if the rhythm of your heartbeat increases, in its vibration or you feel an improvement then this means that your destiny (spiritual fruits) lies with that Prophet or Saint.

Thereafter it is beneficial to concentrate on that same person whenever you practice your meditation as spiritual grace is transferred in this way, because every Saint is spiritually connected to a Prophet, even if that Prophet is not physically living.

The spiritual fruit (grace) of every illuminated person is in the hands of one Saint or another. It is essential that the Saint is living. Sometimes a very fortunate person is gifted with celestial spiritual grace by a perfect Saint who is not living, but this is very rare. However Saints not living in our human realm can provide worldly spiritual grace and assistance to people from their tombs. This is known as Owaisi spiritual grace.

The recipients of such spiritual grace often get entangled in their spiritual insights, visions and dreams because the spiritual guide providing the assistance is in the spiritual realm and so too is Satan and the recognition of the two becomes difficult.

Along with the spiritual grace it is important to have knowledge, for which a living Saint is more appropriate. If a person (Saint) possesses spiritual grace but is without knowledge, that person is known as a Majzoob (Godly but abstracted due to the complete absorption into the Essence of God and who is not in full control of his faculties).

A person (Saint) having spiritual grace and knowledge is known as a Mehboob (literally, loved one). Such people (Saints) as a result of their knowledge provide worldly spiritual assistance as well as spiritual grace and benefit. Whereas the Majzoobs are known to provide worldly spiritual assistance to people by their unusual but accepted practices of shouting obscenities and poking people with their wooden sticks.

If any (Prophet or Saint) appears but does not help or assist you then put Gohar Shahi to the test.

You may belong to any religion, there is no condition in this respect as long as the individual is not eternally ill-fated.

Many people have received the spiritual grace of Qalb meditation from the Moon. This is obtained when there is a full Moon from the East. Look at it with concentration and when you see the image of Gohar Shahi on it say Allah, Allah, Allah three times and you will be blessed with this spiritual grace. Thereafter without any fear or reservation practice the meditation as described.

Believe (the fact) that the image on the Moon has spoken to many people in many different languages. You can try looking and speaking to it also.

About Muraqba

(transcendental meditation)

(Literally. journey. Meditation in which the soul leaves the human body)

Many people without having acquired the illumination of the spiritual entities (‘Lata’if/Shaktian’) and without attaining spiritual strength and prowess try to engage in this meditation. They either fail to reach the meditative state or become the subject of Satanic interference. This type of meditation is for illuminated people, whose spiritual entity of the self has been purified and the Qalb has been cleansed. The practice or attempt at this type of meditation is foolish no matter what type of physical worship is used to achieve this. To collect and gather the strength of the soul and the spiritual entities and then to travel to a place is what is known as meditation.

Sainthood is the one fourtieth part of Prophecy.

Every dream, meditative journey, inspiration or revelation of a Prophet is accurate and authentic and does not need verification. Only fourty out of a hundred dreams, meditative journeys, inspirations and revelations of Saints are accurate the remaining sixty percent are inaccurate.

God cannot be understood without knowledge

The lowest type of meditative journey is started only after the illumination and awakening of the spiritual entity of the Qalb. This is impossible without first achieving the meditation of the Qalb (meditation with the vibrating heartbeat synchronized with the Name Allah). It takes one jerk or shake to bring the person out of this meditative state and back to consciousness. The faculty of the augury (foretelling the future by reading verses or looking into designated books) is also connected to the Qalb.

The next stage is the meditative journey of the soul. It takes three jerks or shakes to return a person back to normality from this meditative state.

The third stage of the meditative journey is done by the spiritual entity, Anna and the soul together. The soul travels along with the spiritual entity Anna, to the realm of souls just as the Archangel Gabriel accompanied the Prophet Mohammed to the realm of souls.

People who are in this meditative state are sometimes even taken to be buried in their graves and they are unaware of this happening to them. Such a meditative state and journey was taken by the “Companions of the Cave” as a result of which they remained asleep in the cave for more than three hundred years.

When this meditative state and journey was undertaken by the Sheikh, Abdul-Qadir al-Jilani, in the jungle, the occupants of the jungle would regard the Sheikh as dead and would take him to a grave for burial but the meditative journey would break just before the burial (the Sheikh would return to consciousness).

How to recognize a special inspiration and revelation from God.

When a person has awakened and illuminated the spiritual entities in the chest and is worthy of receiving the rays of the Grace of God, then at that point God communicates with that person. God is All-Powerful and can do as he pleases and thus communicate with the human being in any way fit, but he has made a special method for his recognition so that his friends can be saved from the deception of Satan.

Firstly, text in the Semitic language appears on the seekers heart and its translation is seen in the language of the seekers mother-tongue. The text is white and shiny and the eyes close automatically and look at the text (internally). The text then passes the Qalb and moves towards the spiritual entity Sirri as a result of which it shines even more. Then the text moves towards the spiritual entity, Akhfa and from here it shines more and then moves onto the tongue. The voice then spontaneously starts to repeat that text.

If this inspiration is from Satan then an illuminated heart will dull the text and if the text is strong and prominent then the spiritual entities Sirri or Akhfa destroy that text. Further if due to the weakness of the spiritual entities the text does arrive at the tongue, then the voice will prevent it from being spoken into words.

This type of inspiration is for special types of Saints, whereas in respect of ordinary Saints, God sends messages to them through the angels or other spiritual entities. When the Archangel Gabriel accompanies the special and inspired text, this is known as revelation which is confined to the Prophets.

For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags

Ferrari California - 2008 by Peter Blackert

Text taken from the official English language version of the Ferrari website:

www.ferrari.com/english/gt_sport%20cars/classiche/all_mod...

Design and styling:

When designing the Ferrari California, Pininfarina opted for a classic, sculpted chassis, with a long bonnet and the passenger area slightly weighted towards the rear. The side of the car features a strong, dynamic, raked line. The line lifts at the height of the door handle to trace the outline of the typical Ferrari rear bumper. The air intake in the front bumper is enhanced by a traditional grille. The slender air intake vent on the bonnet and the side air vents both echo distinctive features of the 1957 Ferrari California 250.

Exterior style:

The Ferrari California is ideal for those looking for a highly exclusive sports car, that consider driving enjoyment a value to pursue on every occasion: a weekend out of town, a long journey, shopping in the city, or simply getting to the office. The rear baggage space has a capacity which is unique for a convertible of this type. The boot, for the first time, connects directly to the rear bench or seats via the folding seat-back. When folded down, the hard-top takes up only 100 of the 340 litres in the luggage compartment, thus saving plenty of storage capacity. A wide opening of the luggage compartment level with the bottom simplifies the various operations. The large amount of space available allows two large and two small suitcases to be accommodated or, with the seat back folded down, two golf bags, skis, or snowboards.

Ferrari once again turned to its historical partner Pininfarina for the design of the California. The result was muscular, flowing, sculpted lines where considerable attention was paid to ensuring perfect proportions and harmoniously balanced volumes with the roof up or down.

Work on defining the styling was undertaken in close collaboration with Ferrari's own in-house Styling Centre, and great emphasis was placed on characterizing the design and function of every individual detail to confer an immediate and lasting sense of quality and bespoke craftsmanship.

The sides are characterised by a strong dynamic line rising to the level of the door handle, to create a powerful and muscular outline of the rear wheel arch, in line with the car's character. The waist is high, while convex and concave surfaces follow each other with pleasing fluidity. The nose, which takes up the characteristics of the side and rear lines, has the teardrop lighting cluster and the slatted radiator grill typical of Ferrari. The slender air intake vent on the bonnet and the side air vents both echo distinctive features of the 1957 Ferrari California 250.

The Model:

This Lego miniland-scale model has been created for Flickr LUGNuts 76th build Challenge, - "Viva Italia", - celebrating all things automotive and Italian.

Maserati Quattroporte (1998) by Charles

7 6

The Italian language is fascinating. Even mundane things sound better in Italian, such as this car's name, simply called 'four door'. You couldn't do that in English. Or German (Vier Türen). Maybe in Spanish (Cuatro Puertas).

Regardless, pictured here is the fourth generation of the Fourdoor, introduced in 1994 but actually based on the Biturbo that first saw light in the early 1980s. About 2.400 copies were built until 2001, with six- or eight-cylinder engines producing between 284 and 326 PS depending on the version.

This generation was attractively styled if a bit restrained for Italian standards. This particular car appears to be in good condition, finished in an attractive blue (or is that grey?).

Hall of Languages by nywheels

6 3

Located on the campus of the prestigious Syracuse University in Syracuse, New York.

The Hall of Languages was designed by Horatio Nelson White and built in 1871-73. It is made of Onondaga limestone and features three large towers or cupolas. It was the first building constructed on the Syracuse University campus and the building originally housed the entire university.

Where The Vale of Onondaga Meets The Eastern Sky, Proudly Stands Our Alma Mater, On Her Hilltop High, Flag We Love! Orange! Float for Aye, Old Syracuse. O'er Thee, Loyal Be Thy Sons & Daughters, To Thy Memory

Professional Portraits of Magdalena by Ðariusz

Language Tutor in London

Pocahontas, age 21, 1616 by Ann Longmore-Etheridge

4 2

Pocahontas (c. 1595 – March 21, 1617)[2] was a Virginia Indian[3] woman who married an Englishman, John Rolfe, and became a celebrity in London in the last year of her life. She was a daughter of Wahunsunacawh (also known as Chief or Emperor Powhatan), who ruled an area encompassing almost all of the tribes in the Tidewater region of Virginia (called Tenakomakah at the time).

Pocahontas's formal names were Matoaka (or Matoika) and Amonute[4]; Pocahontas was a childhood nickname referring to her frolicsome nature (in the Powhatan language it meant "little wanton", according to William Strachey[5]). The eighteenth century historian William Stith claimed that "the Indians carefully concealed [her real name] from the English, and changed it to Pocahontas, out of a superstitious Fear, lest they, by the knowledge of her true Name, should be enabled to do her some hurt."[6] After her baptism, Pocahontas went by the name Rebecca, becoming Rebecca Rolfe on her marriage.

In May 1607, when the English colonists arrived in Virginia and began building settlements, Pocahontas was between twelve and fourteen years old,[7] and her father was the leader of the Powhatan Confederacy. One of the leading colonists, John Smith, subsequently recounted that he was captured by a group of Powhatan hunters and brought to Werowocomoco, one of the chief villages of the Powhatan Empire. According to Smith, he was laid across a stone and was about to be executed (by being beaten with clubs), when Pocahontas threw herself across his body: "Pocahontas, the Kings dearest daughter, when no intreaty could prevaile, got his head in her armes, and laid her owne upon his to save him from death".[8] She earned respect from the other people and the English Settlements.[9]

John Smith's version of events is the only source, and, since the 1860s, skepticism has increasingly been expressed about its veracity. One reason for such doubt is: despite having published two earlier books about Virginia, Smith's earliest surviving account of his rescue by Pocahontas dates from 1616, nearly ten years later, in a letter entreating Queen Anne to treat Pocahontas with dignity.[9] The time gap in publishing his story raises the possibility Smith may have exaggerated or invented the event to enhance Pocahontas's image; however, in a recent book, J.A.O. Lemay points out that Smith's earlier writing was primarily geographical and ethnographic in nature and did not dwell on his personal experience; hence, there was no reason for him to write down the story until this point.[10]

Further skepticism has arisen from the fact that in his True Travels of 1630, Smith told a very similar story of being rescued through the intervention of a beautiful young girl after he was captured by Turks in Hungary in 1602; Karen Kupperman suggests that he "presented those remembered events from decades earlier" when telling Pocahontas's story.[11] A different theory suggests that even if Smith's version of events was accurate from his perspective, he may in fact been involved in a ritual intended to symbolize his death and rebirth as a member of the tribe.[12][13] However, David A. Price notes that this is only guesswork, since little is known of Powhatan rituals, and there is no evidence for any similar rituals among other North American tribes.[14]

Whatever really happened, this encounter initiated a friendly relationship with Smith and the Jamestown colony, and Pocahontas would often come to the settlement and play games with the boys there.[15] During a time when the colonists were starving, "every once in four or five days, Pocahontas with her attendants brought him [Smith] so much provision that saved many of their lives that else for all this had starved with hunger."[16] As the colonists expanded further, however, some of the Virginia Indians felt their lands were threatened, and conflicts arose again.

In 1608, Pocahontas is said to have saved Smith a second time. Smith and some other colonists were invited to Werowocomoco by Chief Powhatan on friendly terms. They were treated kindly and traded with the Indians, but they missed the tide and had to spend the night. That night, Pocahontas came to Smith's hut and told him that her father was planning to send men with food who would kill them when they put down their weapons to eat. She had been told not to inform them, but she begged the Englishmen to leave. Being forewarned, the English kept their weapons ready by them even while eating, and no attack came.[17]

In 1609, an injury from a gunpowder explosion forced Smith to return to England for medical care. The English told the natives Smith was dead, that he had been captured by a French pirate, that the pirate ship had been wrecked on the Brittany coast, and that it had gone down with all hands.[18] Pocahontas believed Smith was dead until she arrived in England several years later, the wife of John Rolfe.[19]

According to William Strachey, Pocahontas married a Powhatan warrior called Kocoum at some point before 1612; nothing more is known about this marriage.[20]

There is no suggestion in any of the historical records that Smith and Pocahontas were lovers. This romantic version of the story appears only in fictionalized versions of their relationship (such as the animated version by Walt Disney-though a romance was first written about as early as the 1800s.)

In March 1613, Pocahontas was residing at Passapatanzy, a village of the Patawomecks, a Virginia Indian tribe that did some trading with Powhatans. They lived in present-day Stafford County on the Potomac River near Fredericksburg, about 65 miles (105 km) from Werowocomoco. Smith writes in his Generall Historie she had been in the care of the Patawomec chief, Japazaws (or Japazeus), since 1611 or 1612.

When two English colonists began trading with the Patawomec, they discovered Pocahontas' presence. With the help of Japazaws, they tricked Pocahontas into captivity. Their purpose, as they explained in a letter, was to ransom her for some English prisoners held by Chief Powhatan, along with various weapons and tools the Powhatans had stolen.[21] Powhatan returned the prisoners, but failed to satisfy the colonists with the amount of weapons and tools he returned, and a long standoff ensued.

During the year-long wait, Pocahontas was kept at Henricus, in modern-day Chesterfield County, Virginia. Little is known about her life there although colonist Ralph Hamor wrote she received "extraordinary courteous usage."[22] An English minister, Alexander Whitaker, taught her about Christianity and helped to improve her English. After she was baptized, she took the name Rebecca as her English name.[23]

In March 1614, the standoff built to a violent confrontation between hundreds of English and Powhatan men on the Pamunkey River. At the Powhatan town of Matchcot, the English encountered a group that included some of the senior Powhatan leaders (but not Chief Powhatan himself, who was away). The English permitted Pocahontas to talk to her countrymen; however, according to the deputy governor, Thomas Dale, Pocahontas rebuked her absent father for valuing her "less than old swords, pieces, or axes" and told them she preferred to live with the English.[24] However, Pocahontas was raped at a young age by Thomas Dale.[25][26] Pocahontas told her older sister that she was raped by Thomas Dale and she had no reason to lie about it.[25][26] Rape was one of the worst crimes in a Virginia Indian's eyes and resulted in severe punishment, even death.

During her stay in Henricus, Pocahontas met John Rolfe. Rolfe, whose English-born wife had died, had successfully cultivated a new strain of tobacco in Virginia and spent much of his time there tending to his crop. He was a pious man who agonized over the potential moral repercussions of marrying a heathen. In a long letter to the governor requesting permission to wed her, he expressed both his love for her and his belief he would be saving her soul. He claimed he was motivated not by:

"the unbridled desire of carnal affection, but for the good of this plantation, for the honor of our country, for the Glory of God, for my own salvation… namely Pocahontas, to whom my hearty and best thoughts are, and have been a long time so entangled, and enthralled in so intricate a labyrinth that I was even a-wearied to unwind myself thereout."[27]

Pocahontas's feelings about Rolfe and the marriage are unknown.

They were married on April 5, 1614. For a few years after the marriage, the couple lived together on Rolfe's plantation, Varina Farms, which was located across the James River from the new community of Henricus. They had a child, Thomas Rolfe, born on January 30, 1615.

Their marriage was unsuccessful in winning the English captives back, but it did create a climate of peace between the Jamestown colonists and Powhatan's tribes for several years; in 1615, Ralph Hamor wrote ever since the wedding "we have had friendly commerce and trade not only with Powhatan but also with his subjects round about us".

The Virginia Colony's sponsors found it difficult to lure new colonists and investors to Jamestown. They used Pocahontas as an enticement and as evidence to convince people in Europe the New World's natives could be colonized, and the settlement made safe.[30] In 1616, the Rolfes traveled to England, arriving at the port of Plymouth on the 12th of June[31] and, then journeying to London by coach in June 1616. They were accompanied by a group of around eleven other Powhatan natives including Tomocomo, a holy man.[32] John Smith was living in London at the time and, while Pocahontas was in Plymouth she learned he was still alive.[33] Smith did not meet Pocahontas at this point, but he wrote a letter to Queen Anne urging Pocahontas be treated with respect as a royal visitor, because if she were treated badly, her "present love to us and Christianity might turn to… scorn and fury", and England might lose the chance to "rightly have a Kingdom by her means".[9]

Pocahontas was entertained at various society gatherings. On January 5, 1617 she and Tomocomo were brought before the King at the Banqueting House in Whitehall Palace at a performance of Ben Jonson's masque The Vision of Delight. According to Smith, King James was so unprepossessing neither of the Natives realized whom they had met until it was explained to them afterward.[33]

Pocahontas and Rolfe lived in the suburb of Brentford, Middlesex for some time, as well as Rolfe's family home at Heacham Hall, Heacham, Norfolk. In early 1617, Smith visited them at a social gathering. According to Smith, when Pocahontas saw him "without any words, she turned about, obscured her face, as not seeming well contented" and was left alone for two or three hours. Later, they spoke more; Smith's record of what she said to him is fragmentary and enigmatic. She reminded him of the "courtesies she had done" and "you did promise Powhatan what was yours would be his, and he the like to you". She then discomfited him by calling him "father", explaining Smith had called Powhatan "father" when a stranger in Virginia, "and by the same reason so must I do you". Smith did not accept this form of address, since Pocahontas outranked him as "a King's daughter". Pocahontas then, "with a well-set countenance", said[33]

Were you not afraid to come into my father's country and caused fear in him and all his people (but me) and fear you here I should call you 'father'? I tell you then I will, and you shall call me child, and so I will be for ever and ever your countryman.

Finally, she said the natives had thought Smith dead but her father had told Tomocomo to seek him "because your countrymen will lie much".[33]

Statue of Pocahontas in Saint George's church, Gravesend, Kent, England

In March 1617, Rolfe and Pocahontas boarded a ship to return to Virginia. However, the ship had only gone as far as Gravesend on the River Thames when Pocahontas became ill.[34] She was taken ashore and died. It is unknown what caused her death but the theories range from smallpox, pneumonia, or tuberculosis to her having been poisoned. [35]According to Rolfe, she died saying "all must die, but tis enough that her child liveth."[36] Her funeral took place on March 21, 1617 in the parish of Saint George's, Gravesend. The site of her grave is unknown, but her memory is recorded in Gravesend with a life-size bronze statue at St George's Church.

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Photo by Jess Ivy

This image is taken from United States Naval Medical Bulletin Vol. 3, Nos. 1-4, 1909 by Medical Heritage Library, Inc.

Go to the Book with image in the Internet Archive

Title: United States Naval Medical Bulletin Vol. 3, Nos. 1-4, 1909

Creator: U.S. Navy. Bureau of Medicine and Surgery

Publisher:

Sponsor:

Contributor:

Date: 1909

Language: eng

Table of Contents

Number 1

Preface vii

Special articles 1

The artificial illumination of naval vessels (a study in naval

hygiene), by J. D. Gatewood 1

A simple operation for hemorrhoids, by H. F. Hull 22

Suggested devices 25

A metal suspensory, by W. B. Grove 25

A short and accurate method of calculating the age in years and months,

by E. M. Brown 25

Card for index system to be used in preparing smooth quarterly form

"X" at recruiting stations, etc., by C. R. Keen 27

Clinical notes 29

A case of angina Ludovici, by W. S. Pugh 29

A case of Vincent's angina, by G. F. Clark 31

Rupture of the iris; two cases, by R. K. Riggs 32

Wood alcohol poisoning; 13 cases, 3 deaths, by R. A. Baehmann 33

A case of virulent chancroids, by D. C. Gather 36

A case of septicemia successfully treated with Steam's streptolytic

serum by M. F. Gates . 39

An unusual case of undescended testicle, by E. M. Brown 39

Current comment 41

United States Pharmacopeial Convention 41

Concerning extracts or abstracts for publication 4l

Measuring the height of recruits 43

Suggestions for the study of heat exhaustion 44

Perfected routine of dosage, etc., in the treatment of tuberculosis by

the administration of mercury, by B. L. Wright 46

Has the chemical examination of water practical value to the military medical

officer? by P. '.T'. Waldner 47

An aid in throat and laryngeal examinations, by E. M. Brown 50

Progress in medical sciences 51

Laboratory —An anatomical peculiarity noted in specimens of hook worm

from Culebra 51

Preliminary note on the lesions of anchylostomiasis in the intestines of

dogs, by O. J. Mink 51

Preliminary note on nematode found in the liver of a wild rat, by O.

J.Mink 52

Chemistry and pharmacy — Note on the disintegration of tablets;

influence of benzoic acid and benzoates on digestion and health: address on the

clinical examination of urine, with especial reference to estimation of urea;

determination of pepsin by the edestin test, E. W. Brown and P. J. Waldner 52

Surgery —Review of advances; the operative treatment of recent

fractures of the femoral shaft; the treatment of fractures by mobilization and massage;

has surgical treatment lessened mortality from appendicitis; when to operate

for appendicitis; diffuse septic peritonitis, due to appendicitis; local

anesthesia of a limb by venous transfusion after expulsion of blood; on

narcosis under an artificially restricted circulation; the correlation of

glands with internal secretion; improved technique for the detection of

tubercle bacilli in the urine; relief of the wounded during battle, H. C. Curl

and H. W. Smith 54

Pathology and bacteriology —On the so-called fatty degeneration of the adrenals;

three cases of squamous celled carcinoma of the gall bladder; the practical

value of the demonstration of spirochaeta pallida in the early diagnosis of

syphilis; C. 8. Butler and O. J. Mink 65

Medical zoology — Plague in ground squirrels (a review); the prevalence

and distribution of the animal parasites of man in the Philippine Islands, with

a consideration of their possible influence on the public'

health; preliminary note on a protozoan in yaws; the intestinal protozoa

of man, R. C. Holcomb • 67

Tropical medicine — Ankylostomiasis in the Tropics; bilharziasis among women

and girls in Egypt; a report of several cases with unusual symptoms caused by

contact with some unknown variety of jellyfish; the diagnosis of latent

malaria; haemolysins and antihaemolytic substances in the blood of malarial

patients, E. R. Stitt 73

General medicine —The direct inspection of the gastric mucous membrane;

toxemia from the standpoint of perverted metabolism; a rapid method of

test-meal removal, lavage, and inflation; the therapeutics of diseases which

involve the internal secretions (mercury in the treatment of tuberculosis — its

mode of action —a warning); Flexner's serum in the treatment of epidemic

cerebrospinal meningitis; vascular crises; the curative influence of extracts

of leucocytes upon infections in animals, R. M. Kennedy 77

Hygiene and sanitation —Koch's standpoint with reference to the

question of the relation between human and bovine tuberculosis; the prevention of

tuberculosis; tropical lands and white races; sanitary report of the operations

of the naval expeditionary corps (German) in southwest Africa and in east

Africa; growth and naval military service; a study in measurements of cadets at

the naval school; on growth in height of youths serving their time in the army;

the value of fencing as a sport from hygienic and ethical point* of view; on-

the significance of the ophthalmo-reaction for the army; hematuria caused by a

parasite akin to bilharzia; the complex nature of typhoid etiology and the role

played by animals and man in the spread of the typhoid group of diseases; amoebae

carriers, H. G. Beyer 90

Reports and letters 195

Annual meeting of the American Pharmaceutical Association, Alrik Hammar,

delegate 105

Report of an epidemic of typhoid on the U.S.S. Maine, by M. S.

Elliott. 106

Report of an epidemic of grippe on the U. S. S. Charleston, by M. F.

Gates. 109

Number 2

Preface vii

Special articles 111

The treatment of tuberculosis and the results observed during the year 1908

(at the United States Naval Hospital, Las Animas, Colo.), by B. L. Wright 111

Laboratory studies and observations during the year 1908 (at the United

States Naval Hospital, Las Animas, Colo.), by A. B. Clifford 114

Tonsillar hypertrophy; a menace to the service, by B. F. Jenness 120

The ice bag in the treatment of typhoid fever, by G. Tucker Smith 122

Treatment of typhoid fever by colon irrigations, by the late C. G.

Alderman 124

Suggested devices 129

Description of a pit incinerator furnace, by R. C. Holcomb 129

Clinical notes 131

Report of a case of malignant endocarditis, following chancroid, by I.

Franklin Cohn 131

A case of multiple infected wounds from bear bite, by C. C. Grieve 132

A case presenting successive liver abscesses, by H. C. Curl and H. W. Smith

134

Cerebro-spinal fever, by J. G. Field 135

Current comment 141

Gangosa in Haiti 141

Hookworm disease in recruits from the Southern States 141

Care of ears and eyes in the Japanese navy 142

The question of ear protection in the British navy 142

Report relative to a series of experiments conducted on board the U. S.

S. Ohio during target practice, with "Plasticine" for the protection

of the ear drums during heavy gun fire, by W. M. Garton 142

Hygienic rules, with particular reference to venereal prophylaxis, in

the Austro-Hungarian navy 144

Experiments with gonococcic vaccine, by W. M. Garton 145

Thyroidal enlargement among applicants for enlistment in the Northwest,

by W. A. Angwin 147

Progress in medical sciences 148

Laboratory — Sterilization of catgut, by H. W. Smith 148

Chemistry and pharmacy — Fluidglycerates, pharmaceutical and physiological

aspect; the importance and significance of the chemical examination of the

gastric contents after a test meal, with a new method for estimating the

ferment activity of the gastric contents; demonstrations of enzymes and

antienzymes; studies on the chemistry of anaphylaxis; the clinical value of

viscosity determination; the viscosity of the blood; the detection and

quantitative determination of B-oxybutyric acid in the urine; a new method for

the quantitative estimation of albumin in the urine; concerning the diagnostic

value of Cammidge crystals in pancreatic diseases, E. W. Brown and P. J.

Waldner 150

Surgery — Review of advances; cerebral decompression; operative treatment

of acute gonorrheal epididymitis; appendectomy in diffuse septic peritonitis;

concerning technique of skin grafting; treatment of hypertrophy of the prostate

by injections of alien blood; the value of the Cammidge reaction in the diagnosis

of pancreatic disease; the Cammidge reaction in experimental pancreatitis; the

syphilis case sheet; the thymus in Basedow's disease; the effect of mammalian

pituitary on tetany after parathyreoidectomy, and upon the pupil; hemorrhage in

jaundice controlled by blood transfusion; on the haematogenic origin of

purulent nephritis through the staphylococcus; the snapping hip; three cases of

liver abscess treated by aspiration and injection of quinine, H. C. Curl and H.

\V. Smith: 156

Pathology and bacteriology — Widal’s

reaction with sterilized cultures; a new medium for typhoid work; report on a

further series of blood cultures from seventy-four cases of typhoid and

paratyphoid fever; the histology of liver tissue regeneration; typhoid bacilli

and gall bladder; the occurrence and distribution of the spirochaeta pallida in

congenital syphilis; experiments on the differentiation of cholera and

cholera-like vitrios by complement fixation;

C. S. Butler and O. J. Mink 166

Medical zoology —What is "schistosoma mansoni;" pulmonary

bilharziasis; filariasis and elephantiasis in southern Luzon; the diagnosis of African

tick fever from the examination of the blood; the parasite of

Kula Azar and allied organisms; a new human nematode-strongylus gibsoni;

report of the Permanent Commission for the Suppression of Uncinariasis; on the

supposed occurrence of the filaria immitis in man, R. C. Holcomb 174

Tropical medicine —An inquiry concerning the etiology of beriberi; have

trypanosomes an ultramicroscopical stage in their life history?; atoxyl as a

curative agent in malaria, E. R. Stitt 179

General medicine —The treatment of acute inflammatory conditions by

Bier's hypertemia; treatment of tetanus with subarachnoid injections of

magnesium sulphate; the serum diagnosis of syphilis; tubercle bacilli in the

sputum; a summary of the most recently published work on the doctrine of

opsonins; experimental investigation on "simple continued fever," H.

M. Kennedy 182

Hygiene and sanitation —On the application of heat for the purification

of water with troops in the field; catarrhal icterus of eberthian origin; the epidemic

of typhoid fever on H. M. S. Regina Elena; the treatment of sweat-foot in the

army; a contribution to our knowledge of the spread of cerebro-spinal

meningitis; on book disinfection on the large scale; the etiology of impetigo

contagiosa; tuberculosis in the British army and its prevention; symptoms that

may be attributed to soldering with the oxyhydrogen

flame; tactics and the health of the army, H. G. Beyer 189

Reports and letters 203

Seventeenth annual meeting of the Association of Military Surgeons,

Manley H. Simons, delegate 203

Report and recommendations of a board of officers, convened at the navy-yard,

Mare Island, Cal., on the precautionary methods to be taken to prevent the invasion of bubonic

plague at that station 205

Number 3

Preface VII

Special articles 211

Notes on the treatment of elephantiasis by the internal administration

of tinctuia ferri cbloridi, by P. S. Rossiter 211

A few notes on syphilis, by W. J. Zalesky 215

A note on the pathology of epidemic asthma, by O. J. Mink 222

Report on sixteen cases of heat prostration, with remarks on etiology,

by A. G. Grunwell 223

Reviews 231

Liver abscess from the point of view of etiology and prophylaxis; pathology

and differential diagnosis; and treatment (3 papers), by G. B. Crow,, J. A. B.

Sinclair, and J. F. Cottle 231

Suggested devices 245

Appliances improvised on sick bay bunks, by C. M. De Valin 245

Clinical notes 247

A case of fracture of patella, with operation at sea, by N. J.

Blackwood.. 247

A case of n current nasal hemorrhage, by Raymond Spear 250

A case of traumatic pneumonia, by C. F. Sterne 252

A case of liver abscess, by M. A. Stuart 254

Current comment 255

Hospital corps efficiency report 255

Physical defects found on reexamination of recruits 255

Some observations on the berthing of enlisted men of the navy, with suggestions

for improvement, by L. W. Curtis 256

The value of a chemical examination of water, by E. R. Noyes 257

Progress in medical sciences 267

Laboratory —A method for the preparation of flat worms for study, by O.

J. Mink and A. H. Ebeling .. 267

The formalin method for the clinical estimation of ammonia in the

urine, by E. W. Brown 269

Bang's method for estimation of sugar in the urine; the Edestin method for

the estimation of pepsin in stomach contents 273

Chemistry and pharmacy — Concerning the fractional precipitation of

albumin in the spinal fluid of normal cases luetics, functional and organic nervous

diseases and their bearing upon the differential diagnosis of dementia

paralytica, tabes dorsalis, tertiary and late syphilis; quantitative determination

of several sugars in the presence of each other in diabetic urines; the butyric

reaction for syphilis in man and in the monkey; excretion of amino acids in

pregnancy and after parturition; the relation between the protein content of

the blood serum and that of serous fluids; the further separation of antitoxin

from its associated proteins in horse serum, E. W. Brown and P. J. Waldner...276-279

Surgery —The Hodgen splint; surgical anemia and resuscitation; mechanism

underlying artificial respiration; a new theory of surgical shock; carbon

dioxide snow in the treatment of augioma; bursitis subacromialis, or

periarthritis of the shoulder joint; report on the local anesthetics recommended

as substitutes for cocaine; further researches on the etiology of endemic

goiter; auto- and iso-transplantation, in dogs, of the parathyroid glandules;

partial, progressive, and complete occlusion of the aorta and other large

arteries in the dog by means of the metal band; C. F. Stokes, R. Spear, and H.

W. Smith 279-289

Pathology and bacteriology —A simple method for the diagnosis of

syphilis; differential methods for detecting the typhoid bacilli in infected

water and milk; a peculiar intralobular cirrhosis of the liver produced by the protozoal

parasite of kala azar; the pathological anatomy of atoxyl poisoning; an

observation on the fate of B. Bulgaricus in the digestive tract of a monkey; a

contribution to the pathology of the spleen; a note, on the histology of a caue

of myelomatosis with Bence-Jones protein in

the urine; a new method for the recognition of indol in media; the rapid

diagnosis of rabies (a new stain for negri bodies); C. S. Butler and O. J. Mink

289-297

Medical zoology —Anew intestinal trematodeof man; some applications of the

precipitin reaction in the diagnosis of hydatid disease; bilharzia, hematobia,

and circumcision; trichocephaliasis; R. C. Holcomb ...... 297-306

Tropical medicine — Rice and beriberi; on the etiology of ulcerative

granuloma of the pudenda; amaebic dysentery with abscess of the liver in a patient

who had never been out of England; E. R. Stitt 306-308

General medicine —The dietetic treatment of diabetes; artificial

hyperemia in the treatment of pulmonary tuberculosis; remarks on the treatment of

gastric ulcer by immediate feeding; present status of the tuberculin tests; T.

W. Richards S0S-315

Hygiene and sanitation — On 'a new and practical method of securing bodily

cleanliness for our men on board ship; on the heat-conducting power of linoleum

as compared to that of floors made of wood or of

betone; on the discrimination of unrecognized diseases and on a disease

of overcrowding in ships, especially at

Malta; H. G. Beyer 315-320

Reports and letters 321

Guam; reports on health and sanitation for the years 1907 and 1908, by F.

E. McCullough and G. L. Angeny. 321

Number 4

Preface vii

Special articles 335

The hospital camp at Norfolk, Va., by P. A. Lovering 335

The teaching of tropical medicine outside of the Tropics, by E. R.

Stitt 308

Ethyl chloride as a general anaesthetic, by L. W. Johnson 344

Chronic nephritis in recruits, by B. F. Jenness 347

Supplementary report on the investigation of Samoan conjunctivitis, by P.

S. Rossiter 349

Points on embalming practicable on board ship, by C. Schaffer 351

Reviews 355

Surgical shock; a review of recent literature, by H. W. Smith 355

Suggested devices 365

Installation of an X-ray apparatus on the U. S. S. Maryland, by A.

Farenholt 365

Method of fumigation of vessels at Hamburg 368

An oxygen apparatus 370

An easily constructed bunk tray, by C. M. Oman 371

Clinical notes 373

Operations upon the kidney. United States naval hospital, New York, by G.

T. Smith 373

A report on two cases of dentigerous cysts, by D. N. Carpenter 374

A case of mammary development in the male, by E. M. Brown 376

Operative treatment of epididymitis, by W. S. Pugh, Jr 376

Two cases from report of U. S. S. Hancock—1908: (1) Retinal hemorrhage,

(2) myocarditis with rupture, by P. Leach 377

A case of fracture of the skull; operation and recovery, by F. W. F.

Wieber. 378

Carron oil in the treatment of otitis media suppurativa (acuta), by R.

E. Riggs 379

Fracture of skull and gunshot wound of lung, with recovery, by W. S.

Pugh, Jr ..... 381

Two unusual appendix cases, by R. R. Richardson 382

Proctoclysis in typhoid fever, by C. F. Stokes 384

Current comment 385

Subscription price of the Bulletin 385

Note on New York Post-Graduate Medical School 385

Note on contributions to the Bulletin 385

Note on annual meeting of American Medical Association on revision of pharmacopeia

386

Note on inquiry concerning clothing in the Tropics 386

Note on publicity concerning venereal disease in California 387

Review of Gatewood's Naval Hygiene 387

Note on the work at Tay Tay 388

Medical examination of army recruits, by A. E. Peck 389

Notes on the treatment of syphilis, by W. S. Hoen 391

Views on the treatment of typhoid fever, by H. A. May 393

Progress in medical sciences 397

Laboratory —Benedict's method for the estimation of glucose in the

urine; estimation of uric acid in the urine, Folin-Schaffer; clinical method

for the estimation of uric acid, modification of the Folin-Schaffer process; test

for blood in the urine; two methods for the estimation of albumin in the urine,

by O. J. Mink and E. W. Brown 397

Chemistry and pharmacy —The excretion in urine of sugars other than

glucose; experiments and experiences, pharmacological and clinical, with

digitalis, squill, and strophanthus; a reagent for the detection of reducing

sugars; on the antagonism of alcohol to carbolic acid ; the antitoxic activity

of iodine in tuberculosis; new experiments on the physiological action of

sulphuric ether; contribution to the physiology of the glands —further

contributions on the function of the spleen as an organ of iron metabolism;

modifications in the chemical composition of the blood serum in victims of

carbon dioxide poisoning, by P. J. Waldnerand C. Schaffer 402

Pathology and bacteriology —Studies on typhoid fever; chloroform

poisoning — liver necrosis and repair; the importance of blood cultures in the

study of infections of otitic origin; the cultivation of the spirocheeta

pallidum; the cultivation of the bacillus leprae; the chemistry of the liver in

chloroform necrosis; the present status of the whooping-cough question; the

conveyance of whooping cough from man to animals by direct experiment; serology

of syphilis, by C. S. Butler and O. J. Mink 407

Medical zoology — Schistosomiasis at Bahia; contribution to the study

of schistosomiasis in Bahia, Brazil; notes on malaria and kala-azar; endemic

amoebic dysentery in New York, with a review of its istribution in North America; filaria

(microfilaria) philippinensis; the distribution of filaria in the Philippine

Islands; acariens and cancers—acariens and leprosy; necator americanus in

Ceylon; anaemia due to trichocephalus dispar; study of the protozoa of J. H.

Wright in sixteen cases of Aleppo boil, by R. C. Holcomb 411

Tropical medicine — Infantile kala-azar; on the identity of beri-beri

and epidemic dropsy; Malta fever in South Africa; leprosy in the Philippine

Islands and its treatment; the various types of plague and their clinical

manifestations, by C. S. Butler 417

Hygiene and sanitation —The means by which infectious diseases are

transmitted; a critical study of the value of the measurements of chest expansion

and lung capacity; notes on the sanitation of yellow fever and malaria; the

house fly as a disease carrier, by H. G. Beyer 419

General medicine —A study of the aural and laryngeal complications of

typhoid fever, especially as observed in hospital practice; the problem of

cancer considered from the standpoint of immunity; nine cases of typhoid fever

treated with an antiendotoxic serum, by T. W. Richards 425

Surgery —Some practical points in the application of the bismuth paste

in chronic suppurative diseases; the sequence of the pathological changes in appendiceal

peritonitis; direct blood transfusion by means of paraffin-coated glass tubes;

the use of animal membrane in producing mobility in ankylosed joints, by C. F.

Stokes and R. Spear 431

Reports and letters 489

American Medical Association, by M. F. Gates 439

Report on the Second International Conference for Revision of Nomenclature

of Diseases and Causes of Death, by F. L. Pleadwell 445

Report upon medical relief measures at Messina, Sicily, by M. Donelson.

. 449

Reports of medical relief measures at Adana, Turkey, by J. T. Miller

and L. W. McGuire 452

If you have questions concerning reproductions, please contact the Contributing Library.

Note: The colors, contrast and appearance of these illustrations are unlikely to be true to life. They are derived from scanned images that have been enhanced for machine interpretation and have been altered from their originals.

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St. Pölten, Lower Austria (the art of historic places in the core of downtown St. Pölten), Rathausplatz (the name of God is mercy) by Alfred Lex

3 1

Parish Church to the Holy Trinity and Franciscan Monastery

Object ID: 20593 Town Square 12

The late Baroque building, taking up the whole north side of the town square, is dominated by the Rococo façade. 1707 the Carmelite order at the request of the benefactor, Maria Antonia Montecuculi, settled down in St. Pölten, at the north side of the square the men convent should find its place. Although architect's plan and financial resources were available, was the start of construction not until 1757, there was missing the planning permission of Empress Maria Theresa. The church then was built to 1768 according to plans by Johann Pauli, the monastery was completed in 1773. Yet 10 years later, the monastery by Emperor Joseph II was repealed. Because of its strategic location, the church in 1785 became parish church, the pastoral care took over the by the dissolutions not affected Franciscan Order.

de.wikipedia.org/wiki/Denkmalgesch%C3%BCtzte_Objekte_in_S...

(further information is available by clicking on the link at the end of page!)

History of the City St. Pölten

In order to present concise history of the Lower Austrian capital is in the shop of the city museum a richly illustrated full version on CD-ROM.

Tip

On the occasion of the commemoration of the pogroms of November 1938, the Institute for Jewish History of Austria its virtual Memorbuch (Memory book) for the destroyed St. Pölten Jewish community since 10th November 2012 is putting online.

Prehistory

The time from which there is no written record is named after the main materials used for tools and weapons: Stone Age, Bronze Age, Iron Age. Using the latest technologies, archaeologists from archaeological finds and aerial photographs can trace a fairly detailed picture of life at that time. Especially for the time from the settling down of the People (New Stone Age), now practicing agriculture and animal husbandry, in the territory of St. Pölten lively settlement activity can be proved. In particular, cemeteries are important for the research, because the dead were laid in the grave everyday objects and jewelry, the forms of burial changing over time - which in turn gives the archeology valuable clues for the temporal determination. At the same time, prehistory of Sankt Pölten would not be half as good documented without the construction of the expressway S33 and other large buildings, where millions of cubic meters of earth were moved - under the watchful eyes of the Federal Monuments Office!

A final primeval chapter characterized the Celts, who settled about 450 BC our area and in addition to a new culture and religion also brought with them the potter's wheel. The kingdom of Noricum influenced till the penetration of the Romans the development in our area.

Roman period, migrations

The Romans conquered in 15 BC the Celtic Empire and established hereinafter the Roman province of Noricum. Borders were protected by military camp (forts), in the hinterland emerged civilian cities, almost all systematically laid out according to the same plan. The civil and commercial city Aelium Cetium, as St. Pölten was called (city law 121/122), consisted in the 4th Century already of heated stone houses, trade and craft originated thriving urban life, before the Romans in the first third of the 5th Century retreated to Italy.

The subsequent period went down as the Migration Period in official historiography, for which the settlement of the Sankt Pöltner downtown can not be proved. Cemeteries witness the residence of the Lombards in our area, later it was the Avars, extending their empire to the Enns.

The recent archaeological excavations on the Cathedral Square 2010/2011, in fact, the previous knowledge of St.Pölten colonization not have turned upside down but enriched by many details, whose full analysis and publication are expected in the near future.

Middle Ages

With the submission of the Avars by Charlemagne around 800 AD Christianity was gaining a foothold, the Bavarian Benedictine monastery of Tegernsee establishing a daughter house here - as founder are mentioned the brothers Adalbert and Ottokar - equipped with the relics of St. Hippolytus. The name St. Ypolit over the centuries should turn into Sankt Pölten. After the Hungarian wars and the resettlement of the monastery as Canons Regular of St. Augustine under the influence of Passau St. Pölten received mid-11th Century market rights.

In the second half of the 20th century historians stated that records in which the rights of citizens were held were to be qualified as Town Charters. Vienna is indeed already in 1137 as a city ("civitas") mentioned in a document, but the oldest Viennese city charter dates only from the year 1221, while the Bishop of Passau, Konrad, already in 1159 the St. Pöltnern secured:

A St. Pöltner citizen who has to answer to the court, has the right to make use of an "advocate".

He must not be forced to rid himself of the accusation by a judgment of God.

A St. Pöltner citizen may be convicted only by statements of fellow citizens, not by strangers.

From the 13th Century exercised a city judge appointed by the lord of the city the high and low jurisdiction as chairman of the council meetings and the Municipal Court, Inner and Outer Council supported him during the finding of justice. Venue for the public verdict was the in the 13th Century created new marketplace, the "Broad Market", now the town hall square. Originally square-shaped, it was only later to a rectangle reduced. Around it arose the market district, which together with the monastery district, the wood district and the Ledererviertel (quarter of the leather goods manufacturer) was protected by a double city wall.

The dependence of St. Pölten of the bishop of Passau is shown in the municipal coat of arms and the city seal. Based on the emblem of the heraldic animal of the Lord of the city, so the Bishop of Passau, it shows an upright standing wolf holding a crosier in its paw.

Modern Times

In the course of the armed conflict between the Emperor Frederick III . and King Matthias of Hungary pledged the Bishop of Passau the town on the Hungarian king. From 1485 stood Lower Austria as a whole under Hungarian rule. The most important document of this period is the awarding of the city coat of arms by King Matthias Corvinus in the year 1487. After the death of the opponents 1490 and 1493 could Frederick's son Maximilian reconquer Lower Austria. He considered St. Pölten as spoils of war and had no intention of returning it to the diocese of Passau. The city government has often been leased subsequently, for instance, to the family Wellenstein, and later to the families Trautson and Auersperg.

That St. Pölten now was a princely city, found its expression in the coat of arms letter of the King Ferdinand I. from 1538: From now on, the wolf had no crosier anymore, and the from the viewer's point of view left half showed the reverse Austrian shield, so silver-red-silver.

To the 16th Century also goes back the construction of St. Pöltner City Hall. The 1503 by judge and council acquired house was subsequently expanded, rebuilt, extended and provided with a tower.

A for the urban history research important picture, painted in 1623, has captured scenes of the peasant uprising of 1597, but also allows a view to the city and lets the viewer read some of the details of the then state of construction. The economic inconveniences of that time were only exacerbated by the Thirty Years War, at the end of which a fifth of the houses were uninhabited and the citizenry was impoverished.

Baroque

After the successful defense against the Turks in 1683, the economy started to recover and a significant building boom began. Lower Austria turned into the land of the baroque abbeys and monasteries, as it is familiar to us today.

In St. Pölten, the change of the cityscape is closely connected to the Baroque architect Jakob Prandtauer. In addition to the Baroquisation of the interior of the cathedral, a number of buildings in St. Pölten go to his account, so the reconstruction of the castle Ochsenburg, the erection of the Schwaighof and of the core building of the Institute of the Blessed Virgin Mary (Englische Fräuleins - English Maidens) - from 1706 the seat of the first school order of St.Pölten - as well as of several bourgeois houses.

Joseph Munggenast, nephew and co-worker of Prandtauer, completed the Baroquisation of the cathedral, he baroquised the facade of the town hall (1727) and numerous bourgeois houses and designed a bridge over the Traisen which existed until 1907. In the decoration of the church buildings were throughout Tyroleans collaborating, which Jakob Prandtauer had brought along from his homeland (Tyrol) to St. Pölten, for example, Paul Troger and Peter Widerin.

Maria Theresa and her son Joseph II: Their reforms in the city of the 18th Century also left a significant mark. School foundings as a result of compulsory education, the dissolution of the monasteries and hereinafter - from 1785 - the new role of St. Pölten as a bishop's seat are consequences of their policies.

1785 was also the year of a fundamental alteration of the old Council Constitution: The city judge was replaced by one magistrate consisting of five persons, at the head was a mayor. For the first mayor the painter Josef Hackl was chosen.

The 19th century

Despite the Napoleonic Wars - St. Pölten in 1805 and 1809 was occupied by the French - and despite the state bankruptcy of 1811, increased the number of businesses constantly, although the economic importance of the city for the time being did not go beyond the near vicinity.

Against the background of monitoring by the state secret police, which prevented any political commitment between the Congress of Vienna and the 1848 revolution, the citizens withdrew into private life. Sense of family, fostering of domestic music, prominent salon societies in which even a Franz Schubert socialized, or the construction of the city theater were visible signs of this attitude.

The economic upswing of the city did not begin until after the revolution of the year 1848. A prerequisite for this was the construction of the Empress Elisabeth Western Railway, moving Vienna, Linz, soon Salzburg, too, in a reachable distance. The city walls were pulled down, St. Pölten could unfold. The convenient traffic situation favored factory start-ups, and so arose a lace factory, a revolver factory, a soap factory or, for example, as a precursor of a future large-scale enterprise, the braid, ribbon and Strickgarnerzeugung (knitting yarn production) of Matthias Salcher in Harland.

In other areas, too, the Gründerzeit (years of rapid industrial expansion in Germany - and Austria) in Sankt Pölten was honouring its name: The city got schools, a hospital, gas lanterns, canalization, hot springs and summer bath.

The 20th century

At the beginning of the 20th Century the city experienced another burst of development, initiated by the construction of the power station in 1903, because electricity was the prerequisite for the settlement of large companies. In particular, the companies Voith and Glanzstoff and the main workshop of the Federal Railways attracted many workers. New Traisen bridge, tram, Mariazell Railway and other infrastructure buildings were erected; St. Pölten obtained a synagogue. The Art Nouveau made it repeatedly into the urban architecture - just think of the Olbrich House - and inspired also the painting, as exponents worth to be mentioned are Ernst Stöhr or Ferdinand Andri.

What the outbreak of the First World War in broad outlines meant for the monarchy, on a smaller scale also St. Pölten has felt. The city was heavily impacted by the deployment of army units, a POW camp, a military hospital and a sick bay. Industrial enterprises were partly converted into war production, partly closed. Unemployment, housing emergency and food shortages long after the war still were felt painfully.

The 1919 to mayor elected Social Democrat Hubert Schnofl after the war tried to raise the standard of living of the people by improving the social welfare and health care. The founding of a housing cooperative (Wohnungsgenossenschaft), the construction of the water line and the establishment of new factories were further attempts to stimulate the stiffening economy whose descent could not be stopped until 1932.

After the National Socialist regime had stirred false hopes and plunged the world into war, St. Pölten was no longer the city as it has been before. Not only the ten devastating bombings of the last year of the war had left its marks, also the restrictive persecution of Jews and political dissidents had torn holes in the structure of the population. Ten years of Russian occupation subsequently did the rest to traumatize the population, but at this time arose from the ruins a more modern St. Pölten, with the new Traisen bridge, district heating, schools.

This trend continued, an era of recovery and modernization made the economic miracle palpable. Already in 1972 was - even if largely as a result of incorporations - exceeded the 50.000-inhabitant-limit.

Elevation to capital status (capital of Lower Austria), 10 July 1986: No other event in this dimension could have become the booster detonation of an up to now ongoing development thrust. Since then in a big way new residential and commercial areas were opened up, built infrastructure constructions, schools and universities brought into being to enrich the educational landscape. East of the Old Town arose the governmental and cultural district, and the list of architects wears sonorous names such as Ernst Hoffmann (NÖ (Lower Austria) Landhaus; Klangturm), Klaus Kada (Festspielhaus), Hans Hollein (Shedhalle and Lower Austrian Provincial Museum), Karin Bily, Paul Katzberger and Michael Loudon ( NÖ State Library and NÖ State Archive).

European Diploma, European flag, badge of honor, Europe Price: Between 1996 and 2001, received St. Pölten numerous appreciations of its EU commitment - as a sort of recognition of the Council of Europe for the dissemination of the EU-idea through international town twinnings, a major Europe exhibition or, for example, the establishment and chair of the "Network of European medium-sized cities".

On the way into the 21st century

Just now happened and already history: What the St. Pöltnern as just experienced sticks in their minds, travelers and newcomers within a short time should be told. The theater and the hospital handing over to the province of Lower Austria, a new mayor always on the go, who was able to earn since 2004 already numerous laurels (Tags: polytechnic, downtown enhancement, building lease scheme, bus concept) - all the recent changes are just now condensed into spoken and written language in order to make, from now on, the history of the young provincial capital in the 3rd millennium nachlesbar (checkable).

www.st-poelten.gv.at/Content.Node/freizeit-kultur/kultur/...

Ghetto di Venezia / VI by Vincenzo Pisani

23 15

The Venetian Ghetto was the area of Venice in which Jews were compelled to live under the Venetian Republic. It is from its name in Italian ("ghetto"), that the English word "ghetto" is derived: in the Venetian language it was named "ghèto". The Venetian Ghetto (incidentally, the first Ghetto) was instituted in 1516, though political restrictions on Jewish rights and residences existed before that date.

Though it was home to a large number of Jews, the population living in the Venetian Ghetto never assimilated to form a distinct, "Venetian Jewish" ethnicity. Four of the five synagogues were clearly divided according to ethnic identity: separate synagogues existed for the German (the Scuola Grande Tedesca), Italian (the Scuola Italiana), Spanish and Portuguese (the Scuola Spagnola), and Levantine Sephardi communities (The Scola Levantina). The fifth, the Scuola Canton, is believed to have been either French, or a private synagogue for the families who funded its construction. Today, there are also populations of Ashkenazic Jews in Venice, mainly Lubavitchers who operate one of two kosher foodstores, a yeshiva, and the aforementioned Chabad synagogue.

In September 1938, the promulgation of the fascist racial laws deprived the Jews of civil rights, and the Jewish community entered a difficult period under the leadership first of Aldo Finzi and subsequently (from June 1940 onwards) of Professor Giuseppe Jona.

In September 1943, Italy changed from being an ally of Nazi Germany into an occupied country, and the Nazis started a systematic hunt for Jews in Venice as in other Italian cities. On 17 September, Professor Jona committed suicide rather than hand over to the German authorities a list of Jewish community residents.

In November 1943, Jews were declared 'enemy aliens' in accordance with the manifesto of the Italian Social Republic, to be arrested and their property seized. Although some Jews managed to escape to neutral Switzerland or Allied-occupied southern Italy, over two hundred were rounded up, most between 5 December 1943 (when approximately 150 were arrested) and late summer 1944. They were held at the city's Marco Foscarini college, the women's prison on Giudecca, the prison at Santa Maria Maggiore and subsequently at Fossoli concentration camp, before being deported, in most cases, to Auschwitz-Birkenau in 1944. Those arrested later in 1944 included some 20 residents of a Jewish convalescence home, the Casa di Ricovero Israelitica (including Venice's Chief Rabbi, Adolfo Ottolenghi, who chose to follow the fate of his fellow deportees) and 29 from a Jewish hospital. Most of those arrested in the summer of 1944 spent time incarcerated at Risiera di San Sabba concentration camp, Trieste. Although a figure of two hundred and five Jewish deportees from Venice between November 1943 and August 1944 is often quoted, one source give the higher figure of 246, which includes those deported to Trieste, some of whom died there, and a smaller number of arrests after this point up until the end of the war. Only 8 Jewish residents of Venice emerged from the death camps. The 1938 Jewish population of Venice (2000) was reduced by the war's end to 1500, or in some sources 1050.

What was Europe's first ghetto is now a lively and popular district of the city where the religious and administrative institutions of the Jewish Community and its five synagogues still persist.

Today, the Ghetto is still a center of Jewish life in the city. The Jewish Community of Venice, that counts 500 people, is of such cultural vitality that it is often a centre for the cultural life of the entire city.

@ Body Language by Kadin Spires

Viewer 2. No Photoshop.

Case 9: Babel Texts (& Gandalf) by donaldboozer

Translating Genesis 11: 1-9 is a common translation exercise used by conlangers to “test drive” their conlangs. This is known as the “Babel Text” since it recounts the story of the Tower of Babel and the creation of the world’s numerous languages, an appropriate text for conlangers. The concept of using these verses for comparisons across conlangs was initiated by Jeffrey Henning, creator of the Langmaker web site (http://www.langmaker.com) and one of the pivotal figures in modern conlanging. For detailed information on any one translation, you are encouraged to take a look at the accompanying source web site. And now, for a sampling of Babel Texts...

9.B. Text:

For comparison, here is the Babel Text in English from the New International Version:

1.Now the whole world had one language and a common speech.

2.As men moved eastward, they found a plain in Shinar and settled there.

3.They said to each other, "Come, let's make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar.

4.Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth."

5.But the LORD came down to see the city and the tower that the men were building.

6.The LORD said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.

7.Come, let us go down and confuse their language so they will not understand each other."

8.So the LORD scattered them from there over all the earth, and they stopped building the city.

9.That is why it was called Babel -- because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.

9.C. Text:

The Babel Text in Sen:esepera

In honor of Jeffrey Henning, we begin with one of his personal creations: his attempt at reforming Esperanto.

1.O tutan tera eseti codo unin lingifa, o codo unin parola.

2.O tina ocasi, caim:tempo hu foiagi delo orienta, demo hu terofi pelatan loca eno loca codo Sinara [Shinar]; o hu domi dem:loca.

3.O hu paroli unin alo omin:una, "Feni, imu posete cusi berica, o pele beruli hu." O hu hafi berica contero setona, o cota hafi hu contero unigi berica.

4.O hu paroli, "Feni, imu posete conseteri imu ureba, o tura, caim:unon supera ebele atingi alo paradisa; o imu posete cusi imu enoma, ro imu ebele pere:emeti foran supero:eno fisaga codo tutan tera."

5.O Dia feni im:supere o fidi ureba o tura, caimo dimin:homa codo homa conseteri.

6.O Dia paroli, "Fidi, homa eseti unin, o hu hafi tutan unin lingifa; o tino hu comenci o fari: o ene hu ebele inhibici delo an:obica, caimo hu ebele emagi o fari.

7.Feni, imu posete iri im:supere, o dem:loca sangi hun lingifa, demo hu im:ebele compereni unin omin:unan parola."

8.Dia posete pere:emeti hu foron pano fisaga codo tutan tera: o hu cesige conseteri ureba.

9.Hun enoma eseti Babela [Babel]; cuso Dia dem:loca sangi lingifa codo tutan tera: o delo dem:loca Dia pere:emeti hu foran supero:eno fisaga codo tutan tera.

Translated by Jeffrey Henning

(http://www.langmaker.com/babel/senesper.htm)

9.D. Text:

The Babel Text in Lojban

Lojban began development in 1987 by the Logical Language Group. Derived from the much older Loglan, it is specifically designed to be culturally neutral, logic-based, grammatically unambiguous, and easily learned. More information can be found at www.lojban.org.

1..i piro le munje cu se bangu pada gi'e selkau le ka tavla fo makau

2..i ca le nu litru fa'a le stuna kei lei remna cu penmi lo foldi la cinar .i co'a xabju fy

3..i ry simsku lu .e'u mi'o loi kitybli cu zbasu gi'e mo'u seltokygau li'u .i ry pilno loi kitybli pe seba'i loi rokci .i loi tarla peseba'i loi rokpu'o

4..i ry cusku lu .e'u mi'o zmadu lo tcadu .e lo galdi'u poi le cpana be ke'a cu lamji le tsani .ija'ebo mi'o misno gi'enai pulce fi le terdi sefta li'u

5..i ku'i le nolcei cu dzikla tezu'e le nu catlu le tcadu .e le galdi'u poi lei remna ke'a ca'o zmadu

6..i le nolcei cu cusku lu za'a lei remna noi se bangu pa da cu ba'oco'a zmadu ti .ija'o no selpla ba nalselka'e ry

7..i .ai mi dzikla gi'e fi'urgau le bangu ry ja'e le nu na simjmi li'u

8..i le nolcei fairgau ry piro le terdi .i ry de'a zmadu le tcadu

9..i ki'u la'e di'u ty se cmene zo babel .i ki'u le nu bu'u ty le nolcei pu fi'urgau le bangu be le munje .i fe'eco'a ty le nolcei fairgau ry le pirosi'e terdi sefta

(http://www.omniglot.com/babel/lojban.htm)

9.E. Text:

The Babel Text in Elasin

Elasin, created as the language of a fictional race of beings, was intended to give the flavor of a cross between Zulu and Finnish.

1.Huana! Yevopa (Yeneva votelor pali) fathieneth avute vesotham dofa li mabienen sotheram thoshi.

2.Uitukieneth vuanana maku'ii hadarova mi'iamem Shinaroth li panamiene parshoth ka.

3.Vasieneth. Ti Fana. Sathitudison mosuanoram li kathitudison pivani ti. Sathitiene avu mosuanorsa hau kivashersa le'i ratemsa hau molesa le'i.

4.Vasieneth. Ti Fana. Sathitudisoth maram hapamef ludanu'ii kalathem shasta sathitudisoth manalam ebas ko. Hau kanitudiso lafonesa le ti.

5.Palakieta somara uhanin panamesh. Fanieta shasta faruthuditu tashemun avu marami hapamemi ko.

6.Vasieta takaleba. Ti Shemath. Iene vuanana dofa li mabuaneth vesotham dofa. Uatu sathitu ka uamuineth nekuare shipa dofani. Faruthudito shado avunash aben.

7.Fana. Shibaludisoth nivesotham ko hau wevakudinen le ko ti.

8.Kanitietan somara uhanin li sathitievinen avu nimarami nihapamemi.

9.Mabietoth mar manalam Shibalu'in kashko shibalietan parshoth ka somara uhanin vesotharam uhanin ko.

Translated by Don Boozer

(http://www.geocities.com/donaldboozer/elasin_trans.html)

9.F.1. Image: zhyler_babel.jpg

9.F.2. Text:

The Babel Text in Zhyler

“Zhyler is an SOV language with fifty-seven noun cases (in honor of the ketchup co.), all suffixing, and a robust vowel harmony system. In addition, there are seventeen noun classes, à la Swahili, which do much of the derivational footwork.” ~ David J. Peterson

(transliteration)

1.al erwi ymM ergajajan las MlDaja.

2.kedemiT dZarm2sleraz, urDar MlDaz Sinaraja Dejler, ras vMnase eZZanlar.

3.kaja n2nzerler, "zin! rymSuj kenlymeje, ame dZimMSSMja." ame rymSuj tSurjujkMjat mekler, ame kenelwi solwMxMja mekler.

4.ame n2nlerkaja, "zin! majaS tajdZar, enedwizM dZ2f deJdZeje ulbolarnam valzamaja, ras l2Za majaS ZenDer levzemeje, volanaz meJjaf ketSlerjes noGenzerneswimej."

5.ame ziliryf meSkajaja valdZajalara tajdZa, ulbolnamuf mataljatSot valar.

6.ame n2nler, "mat! al MlDa, je al erwi laskaS bel, ame ledZer edZZaNkaja. je manarDawMxMja r2zDe kajas Zarreznezze.

7.zin! tSot zixM erwixMf SirkMjar matkMNwMriz, vazamaja, ame erwixMjMr vMnase ugdazamaj.

8.ame meJjaf ketSlerjes vMnaseT noGenzerkajalar, ras kaja tajdZar valzMklar.

9.ras "babelet" Zennesler, tSot meJjaf erwijes vMnase ugdalar, ame meJjaf ketSlerjes vMnaseT noGenzerkajalar.

Translated by David J. Peterson

(http://dedalvs.free.fr/zhyler/babel.html)

9.G. Text:

The Babel Text in Alurhsa

Alurhsa is the creation of Anthony Harris of Vermont and is only a small part of his imaginary world. For much more on the language and culture of Aluria, visit Anthony's site at alurhsa.org.

1.Ná, ttòsnë zh'óñen ñeveláynû dwi sùlën hályen, ddá vìgeláynû dwi sùlë ¿óv ñevóznáyëná.

2.Ddá vëzhelû, shthálázályën ghel máçisáç, dyárán ghílâ ddeksánthán tye tirá Shínár, ddá geveláynun vá.

3.Ddá dívelùnyun áyáshénÿ, ráyv, ersháyá vóçón, ddá túgròsháyá dyárán. Ddá vóçón kúweláynun kólf senéfón ddá móllán kólf jóttem.

4.Ddá dívelun, ká, vreleksáyá íthlánán vùn tárháyá, teyá beren yáqánô Kálrÿíszán, ddá ersháyá kìvá ólvínÿ fárshán eleván, spé ághálsárrenelyá ás ttòsnënÿ zh'óñenyánÿ.

5.Ddá qíëdelû Áxván pólef sperrâ zh'íthlánán vùn zhë tárháyá ten vrelekseláyná káyár bóyená.

6.Ddá dívelû Áxván, ráyv, lhôñ dwensá zhë ¿áms ddá xónyá dwi sùlën hályen, ddá úmázhën fakályónyá. Kólfe ñeyësán dyáráç feñené ten ïnáqánónyá kályâ.

7.Ká, ándzáláyá ddá vezénáyá dyárs-hályen pólef el ñe vùzùnùnyá ñevësán áyáshéyá.

8.Eref dyárán ághálsárrelô Áxván ghel váç ás ttòsnënÿ zh'óñenyánÿ, ddá lepelun vreleksâ zh'íthlánán.

9.Ddá eref zhë shthevá sódlô Bábel, kálÿ vá vezénelû Áxván hályen ttòsná zh'óñenyá, ddá ghel váç ághálsárrelû Áxván dyárán ás ttòsnënÿ zh'óñenyánÿ.

Translated by Anthony Harris

(http://alurhsa.org/)

9.H. Text:

The Babel Text in Kimva

Kimva was part of the ConlangEvolutionExperiment (http://talideon.com/concultures/wiki/?doc=ConlangEvolutionExperiment).

1.shes gu mitp fok yi kimva ka fi loffaloffa.

2.shes liyley gÿif fontshixka, nashumva i mitsa, kalepfing kasinrasing, ka napische.

3.liyley fish, kalinzrak, gÿidachighng pekxutpekxut ka tugngoxorzeko gÿidapevma. nafok pekxutpekxut, ka natugngona ngu ngindu, ka mwech, ka natugngofa ngu lunggo.

4.nafish, gÿidafing i kex kayifok, ka i xaxsulofsa kafafok sich kakusxasing, ka gÿidachighng ngu kagÿifok, ka xiy ufefpagÿi gu kamitpfing.

5.ka YEF kom fombmogÿika fingghiche ka fesombi kex ka xaxsulofsa, liyley fingna.

6.ka YEF fish, desombi, na-s yi pum, ka gu nafok yi kimva, ngong xiÿghey nasek, yu vakepchina, ka nafuvmviy, nahumikxekxa.

7.kom fombmogÿika ayidafinghiche ka ayidapoy kimva kenofak, kumash nahumwitpu vaf kalimvok.

8.va-s muy YEF fepfeno kamitpfing gu, ka nachimving kex.

9.vaxkup kefofak nga si pabwu, kumash kangugÿising YEF poy kimva kenofak, ka YEF fepfeno fombjika gu kamitpfing.

Translated by Alex Fink

(http://talideon.com/concultures/wiki/?doc=kimva)

[ADDENDUM: From an email from Alex Fink to Don Boozer on the misattribution of this Babel Text: "I've spotted a misattribution, in the case of Babel texts. Kimva is not in fact my creation, but that of Pete Bleackley. I presume the misattribution came about because of the "Descendents" listing on talideon.com/concultures/wiki/?doc=kimva attributing the daughter language kimwa lilyeho to me; the attribution proper to kimva itself is the line saying "PeteBleackley" below that." Please check out the web source for this Babel Text for further information - DB]

9.I. Text:

The Babel Text in Itlani

Itlani is the creation of James E. Hopkins who speaks and writes the language fluently. James holds a B.A. in French and a Master's degree in Philosophy and has a wide range of interests including writing, dancing, poetry, and linguistics. His recently self-published book, Eden's Day, includes poetry in English and Itlani.

1.Shukhrám tá kúlit untár mú sholóva véy mú eypotóva lafiyáva.

2.Véy brinkiyáva ú mashrá tá pirénay dzevyáven, brenduóva díni tá skáan Shinár zhanyáven, véy izá paleyáven.

3.Véy marruvyáven, "Kadimyátay, shevedzovó korunyáti véy vutóva iküirunchyáti." Véy tá shevedzovó résh chendjeynúey lafiyáven véy tá khalmasóva résh indisíey lafiyáven.

4.Véy ruvyáren, "Kadimyátay, mogése shatardjaóva sitagyáti, véy kitsanóva, tá móyto kiína díni tá fridádjan onyázha: komshayóva mogése vataranyáti reshú véyla tá vísan tá kúlit untára rá-kreyifyáti.

5.Rúzay Uramún stinatyávad reshú tá shatardjaóva véy tá kitsanóva shunyátad, kiinovó tá peshsuú sitagávit onyáven.

6.Véy Uramún ruvyávad, "Tá ebón mú onyára khaá véy shéy vút mú sholóva lafiyáren, véy iíd onyára idá kiinóva korúnya mabugyáren; tsórni rahá kiinóva harvolyázhen vútay inutebyízha."

7.Kadimyátay, stinatyáti véy izá vútit sholóva ubikeyyáti, reshú tá eypotóva mutatamág dayáten rá.

8.Chalí, Uramún vutóva izáay véyla tá vísan tá kúlit untára kreyafyávad, véy tá shatardjaóva sitágya spranichyáven.

9.Idakín Babél mishtaratyíra, vár izá Uramún tá sholóva tá kúlit untára ubikeyyávad; véy izáay Uramún vutóva véyla tá vísan tá untára kreyafyávad.

Translated by James E. Hopkins

(http://www.langmaker.com/db/Itlani_Babel_Text)

9.J. Text

The Babel Text in Interlingua

Interlingua is an international auxiliary language (like Esperanto) that began development in 1924 by the International Auxiliary Language Association (IALA) and was published in 1951. Alice Vanderbilt Morris was the primary founder and funder of the project which was headed by Alexander Gode and William E. Collinson. Interlingua was sometimes referred to as “Standard Average European” by Dr. Gode.

1.Nunc le tote mundo habeva un lingua e un parola comun.

2.Como homines moveva se al est, illes trovava un plana in Shinar e establiva se illac.

3.Illes deciva a le un, "Veni, lassa nos facer briccas e cocer los minutosemente." Illes usava bricca in vice de petra, e catran pro mortero.

4.Tun illes deciva, "Veni, lassa nos construer nos un citate, con un turre que arriva a le celoes, a fin que nos pote facer un nomine pro nos e non esser dispersate trans le facie del tote mundo."

5.Ma le Senior veniva a basso vidar le citate e le turre que le homines construeva.

6.Le Senior deciva, "Si como un gente que parla le mesme lingua illes ha comenciate facer isto, tun nil que illes plana facer essera impossibile pro illes.

7.Veni, lassa nos descender e confunde lor lingua dunque illes non comprendera a le un."

8.Assi le Senior dispersava les de illac trans tote le mundo, e illes cessava construente le citate.

9.Que es proque il esseva appellate Babel -- proque illac le Senior confundeva le lingua del tote mundo. De illac le Senior dispersava les trans le facie del tote mundo.

Submitted to Langmaker by Dan Dawes

(http://www.langmaker.com/babel/interlingua.htm)

9.K. Text

The Babel Text in Talossan

Talossan was created by R. Ben Madison to be the official language of his micronation Talossa (which is entirely surrounded by the city of Milwaukee, WI). Madison has said “The Talossan language was created not as an amorphous conlang project for the world. It is not Esperanto. It was created for one purpose and one purpose only: to give a linguistic identity to the Kingdom of Talossa." For more information on Talossa and its language and culture, check out the official site at www.kingdomoftalossa.net.

1.És toct i tzarâ tigñhova viens glheþ és 'n parlançeu común.

2.Quând që os voiatxevent da l'est, os trovevent 'n azaçhár în Shinar, és os loc þavitevent.

3.Si zireva à sieu amíc, "Vetz! Láßetz që noi ládariçadrent ládarâs és lor baqadrent cumplätsmînt." És las ládarâs füvent els cräpsilor për lor, és la cretâ füt la muôltâ për lor.

4.És os zirevent, "Vetz! Láßetz që noi fraicadrent për üns 'n cità és 'n turmeu cün ça moláirâ în el çéu, és láßetz që noi façadrent 'n nôminâ për noi, da cráintschâ që noi estadrent spaperseschti sür la façâ da toct la tzarâ."

5.És Iáhave descendeva për vidarë la cità és el turmeu që els vürs tigñhovent fraichescù.

6.És Iáhave zireva, "Eiceâ, véiçi viens naziun, qi tent viens glhetg, és os en tienent auspicat. Nun niþil serà catxantat da lhor që os cunceptarhent à façarë.

7.Vetz! Láßetz që noi descendradent és loc cunfundadrent lor glhetg, svo að si non auscultarha el glhetg da sieu amic."

8.Aglhôrc Iáhave lor spaperseva dalà sür la façâ da toct la tzarâ, és os ceßevent à fraicar la cità.

9.Për aceastâ raziun a isch nominadâ Babel, cáir Iáhave loc cunfundeva el glhetg da toct la tzarâ, és c'è dalà që Iáhave lor spaperseva sür la façâ da toct la tzarâ.

Translated by C.M. Siervicül

(http://www.langmaker.com/db/Talossan_Babel_Text)

9.L. Text:

The Babel Text in Tepa

Tepa, created by Dirk Elzinga, is an attempt at "constructing" a plausible, vanished Native American language. Traces of the Tepa, Dirk says, vanished with the creation of Lake Powell.

1.huisi leqa sukuuqu, huisi tepa.

2.hukahekahee metapu sinaa kenipa eaqa kitile. hukate yu.

3.huyakkee, hawananpaqana.

4.huhawaqakkassa hanima etiqe ukaiqu kupine. huwaweletii pewalilkatta metasewe.

5.husahu qamana epite hanimaa akasa tukua.

6.huyakee qamana, hasua! isi tukua huisi leqa nequ. huqanani humuqappulpa eqana eamine.

7.wasahu huhawanulu leqane numuhuyu eteppa.

8.hulika metasewe tukua qamana huapupa ekasa hanimaa.

9.huten papele, anulu yu leqa tukua qamana elika yule metasewe.

Translated by Dirk Elzinga

(http://www.langmaker.com/featured/tepababel.htm)

9.M. Text:

The Babel Text in Konya

Konya is an international auxiliary language created by Larry Sulky designed to be easily learned.

1.posen-wi xoxe yo, telaxi tote tenu sile tokun-moti mune.

2.lawa, suki xoxe xon-ken-yu faisi ye tufu xon-xemapi lun-yo Xinarya ye kepu son-wi.

3.lawa, kusi toku tun-yo failen-sefi kayu "min-min-wi tepu fetu ketaten-peti ye sexen-kusu fine xon-wi" wo. lawa, kusi lilu lone ketaten-peti lono peti ye tauli lono petin-tauli.

4.lawa, kusi toku kayu "min-min-wi tepu fetu xiti wa ten-yo kaipasi, yo lelen-toxu saili wo, leso min-min-wi tepu lan-kenu suki tote ye tepu lan-pefu nin-ye tun-yo telaxi tote" wo.

5.naye, Sailin-punin-ya xain-yu saili leso sinu xiti ye kaipasa, yo suki fetu son-wi.

6.lawa, Sailin-punin-ya toku kayu "suki tote wa sukin-seti, yo toku lilo tokun-moti mune wo, taye kusi kaimu fuxu fetun-wi tise, ye taye fetun-wi tole, yo kusi sepu wo, pan-male wa nolo kusi" wo.

7.kayu min-wi sepu ken-yu telaxi ye pan-fun-pimen-yu tokun-moti yu kusi leso kusi pimen-lolu nin-ye failen-sefi wo.

8.taye Sailin-punin-ya pefu kusi xain-yo lun-tisen-wi tun-yo tote yu telaxi ye kusi kailu fetu xiti.

9.taye noli nemu xiti tuso Bebalya xemo Sailin-punin-ya pan-fun-pimen-yu lun-yo lun-tisen-wi tokun-moti yu telaxi tote. lawa, Sailin-punin-ya pefu kusi xain-yo lun-tisen-wi tun-yo telaxi tote.

Translated by Larry Sulky

(http://ca.geocities.com/handydad/konya/konya-babel.html)

9.N. Text:

Babel Text in Kēlen

Kēlen is the language of the Kēleni, inhabitants of Sylvia Sotomayor's conworld Tērjemar. The language is an attempt at constructing a language with no verbs, thus violating one of Greenberg's Universals. The conlang was the topic of Sylvia's talk at the second Language Creation Conference.

1.ielte la anmārwi pa antaxōni ān tēna;

2.il ñatta jarēþa rūānnie il ñatta jamāes japōññe sū jekiēn xīnār il aþ ñatta āke jamāramma;

3.ē teteñ ien hēja ñanna jacālmi jajūti nā aþ ōrra ñatta ancālmi to ankīþi aþ ōrra ñatta ancērri to anhērmi;

4.ē teteñ ien hēja ñanna jamāonre pa jakōnōr ja ñi jōl rā anīstīli; ē teteñ ien hēja ñanna lewēra tō tūaþ wā ñi ñēim makkepōlien rā anmārwi āñ pēxa;

5.il aþ ñi rā āke ā λi ārōn tō sema mo sarōña jamāonre pa jakōnōr ja ñatta ōrra;

6.il tamma ien ē ñi mēli mānīki ī la sāim antaxōni ān tēna ī la jāo jānne jakāe ja ñatta;

7.il tamma ien rēha ñatta janahan ja ñi jaþēŋŋe cēja lā;

8.il tamma ien ē ñi liēn rā āke tā aþ ñalla anwaxāon tō tūaþ ñi anxiēna ankewōra nīkamma sāim cī;

9.ē ñamma jāo ā λi ārōn ī ñamma sāim makkepōlien rā anmārwi āñ pēxa ī ñamma jamāonre anlāīke ankewōra; tō jāo sete sawēra λi waxāon tō ōrra ñamma anwaxāon antaxōni tēna sū āke ā λi ārōn;

Translated by Sylvia Sotomayor

(The Kēlen Babel Text can be accessed by typing cache:www.terjemar.net/babeltext.php into the Google search box.)

9.O. Text:

The Babel Text in Wasabi

Wasabi was a collaborative conlang venture undertaken by a class taught by David J. Peterson that examined the creation of pidgins. For a detailed look at the development of Wasabi, check out dedalvs.free.fr/wasabi.html.

1.Yasa ukali saya anu alima nala.

2.Si lamu amasu sami ala si siya numa niki isana kunayu si Shinar, aki wima isu.

3.Yasa alima anu si ika, "Wani kana nusika puma samapu aki si kusasi." Puma yumu nusika puma, alasa ukali yumu liwika.

4.Aki alima: "Niki! Wani pila amasu wima kunayu wa pika kunayu, ikala nali, wani ana wani amasu sami, unu lusa yumu wani unu liwika si yasa ukali."

5.Sika si nali niki ukali yata amasu wima kunayu wa pika kunayu malika sika pila.

6.Sika si nali alima: "Yata! Anu liwika kunayu yasa wa anu alima nala, ya aki pila wa unu yumu numa.

7.Niki! Wani niki si ukali, wani sunati nala, si yumu aki unu kisa ika sami alima.

8.Sika si nali unu liwika aki si yasa ukali, aki numa unatu si amasu wima kunayu.

9.Si ya yumu aki tasi ana Babel, yumu isu sika si nali sunati nala si yasa ukali, si isu sika si nali unu liwika aki si yasa ukali.

Translated by Mari Bandoma, Deise Benítez, Allison Buckley, Pablo Cabrera, Marc Callado, Patrick Chan, Charles Chang, Sarah Choi, Lizzy Ghedi-Ehrlich, Julie Gutiérrez, Norma Guzmán, Helen Khlystova, Jason Lin, Tom Nosewicz, Miriam Ochoa, David J. Peterson, Chris Ramiro, Michael Rivera, Adam Simpson, Amy Soong.

(http://www.langmaker.com/db/Bbl_wasabi.htm)

Haagse Trekvliet bij Station Hollands Spoor in Den Haag (136FJAKA_3234) by Janko Hoener

4 1

Title in other languages:

Deutsch: Der Kanal "Haagse Trekvliet" nahe des Bahnhofs "Hollands Spoor" in Den Haag, Niederlande

English: Channel "Haagse Trekvliet" close to the station "Hollands Spoor" in The Hague, The Netherlands

English:

Welcome and thank you for being here! This image forms part of a collection of photographs of moments on Planet Earth.

If you enjoy this work and want to support me financially, I’m glad to receive your donation via Paypal: paypal.me/jankohoener

Deutsch:

Willkommen und vielen Dank, dass Sie hier sind! Dieses Bild stellt Teil einer Sammlung von Fotografien von Augenblicken auf dem Planet Erde dar.

Wenn Ihnen diese Arbeit zusagt und Sie mich finanziell dabei unterstützen möchten, so freue ich mich über Ihre Spende via Paypal: paypal.me/jankohoener

language blooms by amy rice

Enamel, Acrylic, Antique Love Letters

36” x 48”

2012

sold

Future Matriarch by Alex Freire

The Himba are indigenous peoples of about 20,000 to 50,000 people living in northern Namibia, in the Kunene region (formerly Kaokoland) and on the other side of the Kunene River in Angola. There are also few groups left of the Ovatwa, which also belong to the Himba people, but are hunters and gatherers. Himba are mostly a semi-nomadic, pastoral people, closely related to the Herero, and speak Otjihimba, that is similar to the Herero language.

The Himba wear little clothing, but the women are famous for covering themselves with otjize, a mixture of butter fat and ochre, possibly to protect themselves from the sun. The mixture gives their skins a reddish tinge. This symbolizes earth's rich red color and the blood that symbolizes life, and is consistent with the Himba ideal of beauty.

If you want to join me on a Namibia Tour and learn from the Himba culture please follow the links below.

Unique-Safaris

Website | Facebook | Google+ | Twitter

Alex Freire

Portfolio | Facebook | Twitter | Google+ | <a

Helene Thimig by Truus, Bob & Jan too!

German postcard by Margarinewerk Eidelstedt Gebr. Fauser G.m.b.H., Holstein, Serie 1, no. Bild 52. Photo: Marcus.

Austrian actress Helene Thimig (1889-1974) was an important stage performer during the Weimar republic. She came from a renowned acting family: she was the daughter of Hugo Thimig and the sister of Hermann Thimig and Hans Thimig. She fled the Nazis with her later husband, theatre producer/director Max Reinhardt, sought refuge in Hollywood, and appeared in 18 Hollywood films. After the war, she returned to Vienna where she had a prolific stage career but only sporadically appeared in films.

Helene Ottilie Thimig was born in Wien (Vienna) in 1889. She was the daughter of the later Burgtheater director Hugo Thimig and his wife Franziska née. Hummel. Her two brothers Hermann and Hans Thimig also became actors. After the elementary school and the Lyceum Luithlen, she took acting lessons with Hedwig Bleibtreu. In 1907 she had her first appearance in the Stadttheater of Baden as Marthe in Edouard Pailleron's The Mouse. In 1908 she played Melissa in Franz Grillparzer's Sappho at the Goethe Festival in Dusseldorf, then she acted at the Court Theater in Meiningen, and from 1911 to 1917 at the Royal Playhouse in Berlin. In 1917 she received an engagement at the Berlin German Theater, where she debuted as Elsalil in Gerhart Hauptmann's Winter Ballad. From the beginning, a close cooperation and love affair developed between her and Max Reinhardt, director of the theatre. He was married to actress Else Heims and had two sons with her. Thimig was married to director Paul Kalbeck from 1916 to 1918. She made her film debut in the drama Mensch ohne Namen/Man Without a Name (Gustav Ucicky, 1932) starring Werner Krauss. When Reinhardt was ostracized after the Nazis came to power in 1933, Thimig's successful stage career in Berlin also came to an end. She followed Reinhardt to Vienna and performed in the theatre he directed in the Josefstadt. Further performances followed in Prague and at the Salzburg Festival. Thimig followed Reinhardt to various productions in several European countries and after his divorce, they were married in Nevada in May 1935 during a guest appearance in the United States. At the end of October 1937, she finally joined Reinhardt in his American exile. Since she learned the English language slowly, she received for a long time only very small roles in American theatre and film productions. Between 1942 and 1947 she appeared in 18 Hollywood films, in which she represented mostly German women. These included The Gay Sisters (Irving Rapper, 1942) starring Barbara Stanwyck, the pseudo-documentary The Hitler Gang (John Farrow, 1944), The Seventh Cross (Fred Zinnemann, 1944), starring Spencer Tracy, and the Film Noir Cloak and Dagger (Fritz Lang, 1946), starring Gary Cooper. Max Reinhardt died in 1943.

After the end of the Second World War, Helene Thimig returned to Europe. She appeared in a few films, including the Austrian film Der Engel mit der Posaune/The Angel with the Trumpet (Karl Hartl, 1948), In Austria she became a member of the Burgtheater, wherein 1950 she was awarded the honorary title of a Kammerschauspielerin (chamber actress). In 1948 she entered into a third marriage with the Austrian actor Anton Edthofer. Between 1947 and 1951 she staged Hugo von Hofmannsthal's Jedermann at the Salzburg Festival and directed the Viennese Max Reinhardt Seminar from 1948 to 1954. In addition, she took on a teaching position as a professor at the Academy of Music and Performing Arts. In the cinema, however, she received only a few tasks, including a role in the American production Decision Before Dawn (Anatole Litvak, 1951), starring Richard Basehart and Oskar Werner, and the German drama Waldwinter/Winter in the Woods (Wolfgang Liebeneiner, 1956), starring Claus Holm. After leaving the Burgtheater ensemble in 1954, she again took on a firm commitment at the Theater in der Josefstadt. From 1963 to 1968 she again staged Everyman at the Salzburg Festival. At the end of March 1974 she was on stage for the last time in Josefstadt. In November 1974 Helene Thimig-Reinhardt died in her native Vienna of heart failure at the age of 85. She was cremated in the crematorium Feuerhalle Simmering and buried in an honorary dedicated urn. In 2015, the urn was moved to a grave dedicated to the honour of the Neustift cemetery. In 2016, the Helene-Thimig-Weg was named after her in Vienna Liesing. Thimig received prizes and awards, including the Josef-Kainz-Medaille in 1962 and the Ring of Honour of the City of Vienna in 1969.

Sources: Wikipedia (German and English) and IMDb.

HIS HOLINESS Hazarat RIAZ AHMAD GOHAR SHAHI(M.A) addressing in Mochi Darwaza Lahore 1996 part 4 by waseem ahmad

1. The spiritual entity Qalb

Prophecy and knowledge relating to this was granted to the Prophet Adam

In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.

Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.

Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."

Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.

The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.

After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.

After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.

Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.

Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.

The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.

Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?

The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.

Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).

A Prophetic statement:

“The mercy of God descends upon a broken heart and an afflicted grave.”

Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.

God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”

2. The Human Soul

Prophecy and knowledge relating to this was granted to the Prophet Abraham

This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.

3. The spiritual entity Sirri

Prophecy and knowledge relating to this was granted to the Prophet Moses

This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.

4. The spiritual entity Khaffi

Prophecy and knowledge relating to this was granted to the Prophet Jesus

This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.

5. The spiritual entity Akhfa

Prophecy and knowledge relating to this was granted to the Prophet Mohammed

This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.

The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.

The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.

Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.

6. The spiritual entity Anna

This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.

With the spiritual entity, Anna, God is seen in the dream state.

With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.

Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.

It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.

The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).

Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.

Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.

The functions of the spiritual entities inside the human body

Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.

Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.

Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.

The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.

Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.

Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.

These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.

Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags

City of Monterey 4th of July Parade by Presidio of Monterey

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PRESIDIO OF MONTEREY, Calif. -- The Defense Language Institute Foreign Language Center Joint Service Color Guard and marching units representing the four military services helped Monterey residents and visitors celebrate Independence Day by participating in the City of Monterey's 4th of July parade in downtown Monterey on July 4.

Official Presidio of Monterey Web site

Official Presidio of Monterey Facebook

PHOTO by Steven L. Shepard, Presidio of Monterey Public Affairs.

Language by Emre Ucar

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I shot this photo to express the importance of the language and to express the "the process of the communication" in a visual way. I have spent a week to think for the idea, here is the outcome.

Case 8: Meet the Conlangers, center by donaldboozer

(Top)Meet the Conlangers: The World-wide Community of Language Creators

8.A. Text: Introductory paragraph

Conlanging transcends national boundaries and enjoys a global community of enthusiasts. A “census” of the Zompist Bulletin Board reveals members from the USA, Finland, France, New Zealand, Germany, UK, Hungary, Scandinavia, and South America. Conlanging is also multigenerational with ages of language creators and enthusiasts ranging from teens to senior citizens. Take a look at the attendees of the Language Creation Conference in this exhibit case. So, without further ado, may we introduce...

(Top left) David J. Peterson

Conlanger Extraordinaire

California

One of the most active conlangers on the web is David J. Peterson. He wrote the "Conlanger's Manifesto," was one of the speakers at both Language Creation Conferences so far (2006 and 2007), has been a vocal member of the CONLANG listserv for well over five years, has one of the finest web sites (http://dedalvs.free.fr) on the Internet devoted to conlanging (and his other various pursuits), and was President of the Society of Linguistics Undergraduates (SLUG) at UC Berkeley. In addition to creating languages like Kamakawi, Zhyler, Wasabi, Megdevi, and many others, David also created SLIPA (Sign Language International Phonetic Alphabet), a detailed system for representing all possible gestures in any signed language which can also be used to create a constructed sign language. Currently, David is also a member of the Board of Directors, as well as Treasurer and Secretary of the Language Creation Society (http://www.conlang.org) and is a contributor to The Speculative Grammarian (http://specgram.com), an online journal of linguistics humor.

David is a University of California (UC), Berkeley, alumnus (where he majored in English and linguistics); his Master's degree in Linguistics is from UC San Diego. David is currently adjunct professor of English at Fullerton College in California: the "Writing Guide" section of his web site is humorous as well as highly informative. He was also engaged last year to a fellow UCSD graduate, Erin McPherson. In his 2-man band, Number 6, David plays guitar, bass, and ukulele, and he sings. David is a devoted Mac user when it comes to computers: "I very use a Mac (try to make sense of that one, Chomsky!)."

Several Babel Texts translated by David are included throughout this exhibit, as well as the "Conlanger's Manifesto," (Exhibit Case #2) and his Amazon.com review of Describing Morphosyntax (Exhibit Case #3).

The Babel Text in Kamakawi (transliteration)

1.Ka peka i ape kalaka oi oalala poi.

2.Kau imawawakaiu upea a ie ku neva'a i ava ae peka Tinala pe, ku hepale ae pe.

3.Ku hekala i ika ti, "He'ea, he lama ue i timitiú u kava i uamo." Kae timitiú i leya ka iele i i'iele poupea.

4.Ku hekala poiu ti, "He paki ue i paleumi oi penute i ue a kopu ono o penute iu kawi, au atau ue, heoku u kawakawa'u heva e ave o peka."

5.Ka kau Takepolilao ele mata ie paleumi oie penute kau paki mali tiemi i.

6.Ke hekala poiu ti, "He! Ape peka, a ape kalaka i upea uila, au hepaka upea i iko. Oku li'u eleumi au takepo'u upea i hoa liwi'u upea a.

7.Ima! He kau ei e mimile ie kalaka o upea pe, aupe kala upea ioku ika.

8.Ke kawakawa Takepolilao i upeape heva e ave o peka, kau pu'uke upea ie paleumi.

9.Ape tomi'u amo ti "Imimile", ale mimile Takepolilao ie kalaka o inotu uila pe, e kawakawa i upeape heva e ave o peka.

Translated by David J. Peterson

(http://dedalvs.free.fr/kamakawi/babel.html)

(Top right) Mark Rosenfelder

"The Zompist"

Illinois

Mark Rosenfelder, a.k.a. “The Zompist” or “The Zomp”, has been creating languages and worlds since he was in grade school. One of The Zomp’s major gifts to the conlanging community is his Language Construction Kit (http://www.zompist.com/kit.html), often the first stop for beginning conlangers. The Kit provides a step-by-step approach to creating one’s own language compiled from resources gathered by Mark while attempting to learn linguistics on his own. Topics as diverse as what sounds to use in a conlang to how to construct language families and dialects are covered. The Zompist Bulletin Board, one of the Internet’s main forums for conlangers and con-worlders, is yet another of Mark’s contributions and is available at www.spinnoff.com/zbb.

Mark’s monumental online work, Virtual Verduria (http://www.zompist.com/virtuver.htm), began as a Dungeons & Dragons setting in his college days. It is the result of over twenty years of tinkering with concepts as diverse as language, history, chemistry, biology, and mythology. Virtual Verduria provides myriad details of Mark’s fantasy world of Almea, from the creation of its planetary system to the evolution of its indigenous inhabitants, and includes comprehensive maps, native stories, and myths of the various nations. There are a dozen individual languages or language families with grammars, vocabulary, and text samples. Mark has succinctly explained how he does all this by saying, “I have no kids and I don’t watch TV.”

Although The Zomp’s day job may be as a programmer, he has assured himself a spot in the Pantheon of Conlangers with his selfless activities in support of the art.

(Photo courtesy of Mark Rosenfelder)

(Bottom left) The Official Conlang Flag

The idea of a “conlang flag” was proposed by David J. Peterson on the CONLANG listserv in a message on Aug. 29, 2004. The next day, Adrian Morgan responded by saying: “Right, it's time to take this seriously,” and a rough sketch was submitted. Discussion on the topic was brisk, over twenty designs and revisions were submitted, and the results were announced on September 23, 2004. The basic layout was suggested by Leland Paul, but the winning flag’s final design was created by Christian Thalmann. Paul’s posting provides some of the symbolism: “Against a purple sky, signifying creativity, an orange sun rises, orange signifying energy, imagination, and communication. It sheds its light over a dark, not-yet-seen world. Silhouetted against the sun is the Tower of Babel, proclaiming the noble nature of the linguistic diversity.” The Tower of Babel also brings to mind the ubiquitous Babel Text often used as a translation exercise. The Conlang Flag has been displayed prominently at the Language Creation Conferences and can be seen on numerous conlangers’ web pages.

(Bottom Middle) Andrew Smith

Creator of Brithenig

New Zealand

Born in Invercargill, New Zealand, in 1965, Andrew currently lives in Dunedin, New Zealand. He is an Archives Assistant for the Presbyterian Church of Aotearoa New Zealand Archives. His native language is English, and, although he speaks several languages, Andrew admits that none are to "conversational level." Brithenig is the result of Andrew's attempt to create an alternative Romance language akin to French and Spanish: namely what would have happened to Latin if it had become established in the Celtic areas of Britain and evolved accordingly. "The earliest known record of Brithenig dates back to 1997," Andrew states. "It was inspired earlier by a reference to a Celtic-influenced romance language I discovered in a book on Celtic languages in 1990, my last year of study at the University of Otago. It would take me another four years before I returned to Dunedin to re-read the reference and create the language. The rest is history. Ill Bethisad is legacy." Ill Bethisad is the imaginary country where Bethisad is spoken. The extensive site dedicated to the imaginary nation and language can be found at www.bethisad.com. With maps, history, grammars, and more, Andrew's site rivals that of Mark Rosenfelder's Virtual Verduria.

Andrew continues: "As well as Brithenig I keep a journal in a conlang based on Old English. In recent years I have started on an eclectic language based on my collection of Teach Yourself Language books. I have about 40 of them. They are getting harder to find."

"Apart from creating languages I have created imaginary worlds, attempted writing, been involved in Mediaeval Re-enactment, work out at the gym for cardio, and practise religion. I have never travelled outside my country. I collect books, CDs, RSS-feeds, and occasionally hats."

(Photo courtesy of Andrew Smith. Quotes taken from an email to Don Boozer.)

The Babel Text in Brithenig

1.Hures il munn inter hav yn linghedig e yn cant commyn.

2.Sig il pobol summoden di'l est, ysses ligavan yn luin in Sennar e lâs'ysteblivan.

3.Ysses digevan il yn a'l altr, "Gwenitz, gwans a fager brics e cogher les interevent." Ysses ysavan brics in log di bedr, e arill per chelcin.

4.Afos ysses digevan, "Gwenitz, gwans a eddifigar per nos yn giwdad, cun yn tyr che tang a'ls cels, sig nos fagians yn novn per nos e no scians ysparied pas syss la fag di la der inter."

5.Mais il Tiern gweniv a vas a widder la giwdad e'l tyr che'l pobol eddifig.

6.Il Tiern digev, "Ec'h, altresi yn pobol che barol il linghedig medissiv, ysses yst han gyvnidiad a fager. Hures ys lâ no haverai negarad ren a les che ysses provassen a fager.

7.Gwenitz, gwans a vas a ystyrddir sew linghedig di les sig ysses no c'hompruinnessen ren di'l yn a'l altr."

8.Sig il Tiern yspariav di lâ syss tud la der, e ysses calvavan a eddifigar la giwdad.

9.Ho es perc'he sa afell Babel -- perc'he lâ il Tiern ystyrddiv il linghedig di'l munn inter. Di lâ il Tiern les yspariav syss la fag di la der inter.

Translated by Andrew Smith

(http://hobbit.griffler.co.nz/babeltext.html)

(Bottom right) Dr. Sarah L. Higley

a.k.a. Sally Caves

Academic Conlanger

New York

Earning her Ph.D. from the University of California, Berkeley, Dr. Sarah L. Higley is currently Associate Professor of English at the University of Rochester and a teacher of medieval languages and literature. She is also known by her alias, Sally Caves, which is the name you'll see on her website (http://www.frontiernet.net/~scaves/teonaht.html) outlining her conlang Teonaht. According to her site, Sally began documenting her language creation in 1962 at the age of nine. Dr. Higley goes on to say that in "the Fall of 2000, she co-taught an independent study with linguistics Professor Jeffrey Runner, wherein then freshman (and linguistics major) Douglas Ball was allowed to develop grammar and text for his invented language Skerre." Sally was a presenter at the first Language Creation Conference, has been interviewed by her local NPR radio station about conlanging, wrote an article entitled "Audience, Uglossia, and CONLANG" for M/C Journal (available online at journal.media-culture.org.au/0003/languages.php), and, in December 2007, published the definitive study of St. Hildegard of Bingen and her Lingua Ignota entitled Hildegard of Bingen's Unknown Language: An Edition, Translation, and Discussion. (For more information on St. Hildegard, see Exhibit Case #4). Dr. Higley is also a member of the Board of Directors of the Language Creation Society (http://www.conlang.org).

The Babel Text in Teonaht

1.Send tand potom takrem tefye uõnim kalalya, uõnim mongwyf.

2.Send seawim il plevvysta elai renek, he twe esteratwe armmandy; rilua-il twe nrinarem celil hea Hsinnarid, send eldwav hovar endõ.

3.Send euab ouarje eldwa jane: "Mantets! Nittaopra uents, uo ad õ potemaht flehhtyzmats." Send nittaopra eldwav uen to mimmivua uo nerik to cicya.

4.Send eldwav ebra: "Mantets! Tesa-ilz lirifel-jo hadhhamats ta mehuen aid kempa ar Erahenahil, send rõ tyr aittearmats, ta vera listsõ hyny il takrem ro ssosyarem.

5.Send Le Hrel elo hsommante sa lõ kerem il tesa liriffel-jo hadhhama-uarrel ihhain le plevvysta.

6.Send Le Hrel elo ebra, "Keyts, il plevvysta somad, uo uõnim kalalya twavhha; aibba estwa mippa: to vokraikarem, send vawem dihhai twav kare deytwav dal ai sebrarem esai lis.

7."Hsobmmantets; send twe kalalya vilvviglats ta vera pre-twav twe mongav rin euab ouarjo."

8.Le Hrel ad hyny il takrem elo toaaiba sossya, send il tesa eldwa beg hadha.

9.Evvaiba Bavel li'aittear ilid lirifel, uanner Le Hrel il uõm kalalya ilid potom takrem elo vilvvigla, send il plevvystan eldwa hovvandy sossyab.

Translation by Sally Caves

(http://www.frontiernet.net/~scaves/babel.html)

Save the Girl Child-00143 by Social Geographic

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Ladli — which in Indian languages (Hindi and Urdu) means ‘beloved daughter.’

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LADLI - The loved one! campaign by SOCIAL GEOGRAPHIC

Photo: Firoz Ahmad Firoz

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"Worst of all, violence against women and girls continues unabated in every continent, country and culture. It takes a devastating toll on women’s lives, on their families and on society as a whole. Most societies prohibit such violence -- yet the reality is that, too often, it is covered up or tacitly condoned." (UN SECRETARY-GENERAL in International Women’s Day 2007 Message.)

“Almost every country in the world still has laws that discriminate against women, and promises to remedy this have not been kept.” (UN High Commissioner for Human Rights on the eve of International Women's Day 2008)

According to one United Nations estimate, 113 to 200 million women are “demographically missing” from the world today. That is to say, there should be 113 to 200 million more women walking the earth, who aren’t. By that same estimate, 1.5 to 3 million women and girls lose their lives every year because of gender-based neglect or gender-based violence and Sexual Violence in Conflict.

In addition to torture, sexual violence and rape by occupation forces, a great number of women and girls are kept locked up in their homes by a very real fear of abduction and criminal abuse. In war and conflicts, girls and women have been denied their human right, including the right to health, education and employment. “Sexual violence in conflict zones is indeed a security concern. We affirm that sexual violence profoundly affects not only the health and safety of women, but the economic and social stability of their nations” –US Secretary of State, Condoleeza Rice, 19 June 2008 (Read more about UN Action against Sexual Violence in Conflict www.stoprapenow.org/ ).

Millions of young women disappear in their native land every year. Many of them are found later being held against their will in other places and forced into prostitution. According to the UNICEF ( www.unicef.org/gender/index_factsandfigures.html ),Girls between 13 and 18 years of age constitute the largest group in the sex industry. It is estimated that around 500,000 girls below 18 are victims of trafficking each year. The victims of trafficking and female migrants are sometimes unfairly blamed for spreading HIV when the reality is that they are often the victims.

According to the UNAIDS around 17.3 million, women (almost half of the total number of HIV-positive) living with HIV ( www.unaids.org ). While HIV is often driven by poverty, it is also associated with inequality, gender-based abuses and economic transition. The relationship between abuses of women's rights and their vulnerability to AIDS is alarming. Violence and discrimination prevents women from freely accessing HIV/AIDS information, from negotiating condom use, and from resisting unprotected sex with an HIV-positive partner, yet most of the governments have failed to take any meaningful steps to prevent and punish such abuse.

United Nations agencies estimated that every year 3 million girls are at risk of undergoing the procedure – which involves the partial or total removal of external female genital organs – that some 140 million women, mostly in Asia, the Middle East and in Africa, have already endured.

We can point a finger at poverty. But poverty alone does not result in these girls and women’s deaths and suffering; the blame also falls on the social system and attitudes of the societies.

India alone accounts for more than 50 million of the women who are “missing” due to female foeticide - the sex-selective abortion of girls, dowry death, gender-based neglect and all forms of violence against women.

Since the late 1970s when the technology for sex determination first came into being, sex selective abortion has unleashed a saga of horror in India. Experts are calling it "sanitized barbarism”. The 2001 Census conducted by Government of India, showed a sharp decline in the child sex ratio in 80% districts of India. In some parts of the country, the sex ratio of girls to boys has dropped to less than 800:1,000.

It's alarming that even liberal states like those in the northeast have taken to disposing of girls. Worryingly, the trend is far stronger in urban rather than rural areas, and among literate rather than illiterate women, exploding the myth that growing affluence and spread of basic education alone will result in the erosion of gender bias. The United Nations has expressed serious concern about the situation.

Over the years, laws have been made stricter and the punishment too is more stringent now. But since many people manage to evade punishment, others too feel inclined to take the risk. Just look at the way sex-determination tests go on despite a stiff ban on them. Only if the message goes out loud and clear that nobody who dares to snuff out the life of a female foetus would escape effective legal system would the practice end. It is only by a combination of monitoring, education, socio-cultural campaigns, and effective legal implementation that the deep-seated attitudes and practices against women and girls can be eroded.

The decline in the sex ratio and the millions of Missing Women are indicators of the feudal patriarchal resurgence. Violence against women has gone public – whether it is dowry murders, the practice of female genital mutilation, honour killings, sex selective abortions or death sentences awarded to young lovers from different communities by caste councils, rapes and killings in communal and caste violence, it is only women’s and human rights groups who are protesting – the public and institutional response to these trends is very minimal.

Millions of women suffer from discrimination in the world of work. This not only violates a most basic human right, but has wider social and economic consequences. Most of the governments turn a blind eye to illegal practices and enact and enforce discriminatory laws. Corporations and private individuals engage in abusive and sexist practices without fear of legal system.

More women are working now than ever before, but they are also more likely than men to get low-productivity, low-paid and vulnerable jobs, with no social protection, basic rights nor voice at work according to a new report by the International Labour Organization (ILO) issued for International Women’s Day 2008. Are we even half way to meeting the eight Millennium Development Goals?

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Unite To End Violence Against Women!

Say No To Sex Selection and Female Foeticide!!

Say No To Female Genital Mutilation!!!

Say No To Dowry and Discrimination Against Women!!!!

Say Yes To Women’s Resistance !!!!!

Educate & Empowered Women for a Happy Future !!!!!!

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www.un.org/womenwatch/

www.un.org/women/endviolence/

www.saynotoviolence.org/

www.unaids.org

www.un.org/millenniumgoals/

Young girl drinking out of a takeaway drink cup by Robert Lang

A child with a hot takeaway drink cup

Buy at Stocksy United

www.stocksy.com/1101233

Language is not the only way by 六爺

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Myanmar - Yangon - Streetlife - 3 by Manfred Sommer

Yangon (Burmese: ရန်ကုန်, MLCTS rankun mrui, pronounced: [jàɴɡòʊɴ mjo̰]; formerly known as Rangoon, literally: "End of Strife") is the capital of the Yangon Region of Myanmar, also known as Burma. Yangon served as the capital of Myanmar until 2006, when the military government relocated the capital to the purpose-built city of Naypyidaw in central Myanmar. With over 7 million people, Yangon is Myanmar's largest city and is its most important commercial centre.

Yangon boasts the largest number of colonial-era buildings in the region, and has a unique colonial-era urban core that is remarkably intact. The colonial-era commercial core is centred around the Sule Pagoda, which reputed to be over 2,000 years old. The city is also home to the gilded Shwedagon Pagoda — Myanmar's most sacred Buddhist pagoda. The mausoleum of the last Mughal Emperor is located in Yangon, where he had been exiled following the Indian Mutiny of 1857.

Yangon suffers from deeply inadequate infrastructure, especially compared to other major cities in Southeast Asia. Though many historic residential and commercial buildings have been renovated throughout central Yangon, most satellite towns that ring the city continue to be profoundly impoverished and lack basic infrastructure.

ETYMOLOGY

Yangon (ရန်ကုန်) is a combination of the two words yan (ရန်) and koun (ကုန်), which mean "enemies" and "run out of", respectively. It is also translated as "End of Strife". "Rangoon" most likely comes from the British imitation of the pronunciation of "Yangon" in the Arakanese language, which is [rɔ̀ɴɡʊ́ɴ].

HISTORY

EARLY HISTORY

Yangon was founded as Dagon in the early 11th century (c. 1028–1043) by the Mon, who dominated Lower Burma at that time. Dagon was a small fishing village centred about the Shwedagon Pagoda. In 1755, King Alaungpaya conquered Dagon, renamed it "Yangon", and added settlements around Dagon. The British captured Yangon during the First Anglo-Burmese War (1824–26), but returned it to Burmese administration after the war. The city was destroyed by a fire in 1841.

COLONIAL RANGOON

The British seized Yangon and all of Lower Burma in the Second Anglo-Burmese War of 1852, and subsequently transformed Yangon into the commercial and political hub of British Burma. Yangon is also the place where the British sent Bahadur Shah II, the last Mughal emperor, to live after the Indian Rebellion of 1857. Based on the design by army engineer Lt. Alexander Fraser, the British constructed a new city on a grid plan on delta land, bounded to the east by the Pazundaung Creek and to the south and west by the Yangon River. Yangon became the capital of all British-ruled Burma after the British had captured Upper Burma in the Third Anglo-Burmese War of 1885. By the 1890s Yangon's increasing population and commerce gave birth to prosperous residential suburbs to the north of Royal Lake (Kandawgyi) and Inya Lake. The British also established hospitals including Rangoon General Hospital and colleges including Rangoon University.

Colonial Yangon, with its spacious parks and lakes and mix of modern buildings and traditional wooden architecture, was known as "the garden city of the East." By the early 20th century, Yangon had public services and infrastructure on par with London.

Before World War II, about 55% of Yangon's population of 500,000 was Indian or South Asian, and only about a third was Bamar (Burman). Karens, the Chinese, the Anglo-Burmese and others made up the rest.

After World War I, Yangon became the epicentre of Burmese independence movement, with leftist Rangoon University students leading the way. Three nationwide strikes against the British Empire in 1920, 1936 and 1938 all began in Yangon. Yangon was under Japanese occupation (1942–45), and incurred heavy damage during World War II. The city was retaken by the Allies in May 1945.

Yangon became the capital of Union of Burma on 4 January 1948 when the country regained independence from the British Empire.

CONTEMPORARY YANGON

Soon after Burma's independence in 1948, many colonial names of streets and parks were changed to more nationalistic Burmese names. In 1989, the current military junta changed the city's English name to "Yangon", along with many other changes in English transliteration of Burmese names. (The changes have not been accepted by many Burmese who consider the junta unfit to make such changes, nor by many publications, news bureaus including, most notably, the BBC and foreign nations including the United Kingdom and United States.)

Since independence, Yangon has expanded outwards. Successive governments have built satellite towns such as Thaketa, North Okkalapa and South Okkalapa in the 1950s to Hlaingthaya,

Shwepyitha and South Dagon in the 1980s. Today, Greater Yangon encompasses an area covering nearly 600 square kilometres.

During Ne Win's isolationist rule (1962–88), Yangon's infrastructure deteriorated through poor maintenance and did not keep up with its increasing population. In the 1990s, the current military government's more open market policies attracted domestic and foreign investment, bringing a modicum of modernity to the city's infrastructure. Some inner city residents were forcibly relocated to new satellite towns. Many colonial-period buildings were demolished to make way for high-rise hotels, office buildings, and shopping malls, leading the city government to place about 200 notable colonial-period buildings under the Yangon City Heritage List in 1996. Major building programs have resulted in six new bridges and five new highways linking the city to its industrial back country. Still, much of Yangon remains without basic municipal services such as 24-hour electricity and regular garbage collection.

Yangon has become much more indigenous Burmese in its ethnic make-up since independence. After independence, many South Asians and Anglo-Burmese left. Many more South Asians were forced to leave during the 1960s by Ne Win's xenophobic government. Nevertheless, sizable South Asian and Chinese communities still exist in Yangon. The Anglo-Burmese have effectively disappeared, having left the country or intermarried with other Burmese groups.

Yangon was the centre of major anti-government protests in 1974, 1988 and 2007. The 1988 People Power Uprising resulted in the deaths of hundreds, if not thousands of Burmese civilians, many in Yangoon where hundreds of thousands of people flooded into the streets of the then capital city. The Saffron Revolution saw mass shootings and the use of crematoria in Yangoon by the Burmese government to erase evidence of their crimes against monks, unarmed protesters, journalists and students.

The city's streets saw bloodshed each time as protesters were gunned down by the government.

In May 2008, Cyclone Nargis hit Yangon. While the city had few human casualties, three quarters of Yangon's industrial infrastructure was destroyed or damaged, with losses estimated at US$800 million.

In November 2005, the military government designated Naypyidaw, 320 kilometres north of Yangon, as the new administrative capital, and subsequently moved much of the government to the newly developed city. At any rate, Yangon remains the largest city, and the most important commercial centre of Myanmar.

GEOGRAPHY

Yangon is located in Lower Burma (Myanmar) at the convergence of the Yangon and Bago Rivers about 30 km away from the Gulf of Martaban at 16°48' North, 96°09' East (16.8, 96.15). Its standard time zone is UTC/GMT +6:30 hours.

CLIMATE

Yangon has a tropical monsoon climate under the Köppen climate classification system. The city features a lengthy wet season from May through October where a substantial amount of rainfall is received; and a dry season from November through April, where little rainfall is seen. It is primarily due to the heavy rainfall received during the rainy season that Yangon falls under the tropical monsoon climate category. During the course of the year 1961 to 1990s, average temperatures show little variance, with average highs ranging from 29 to 36 °C and average lows ranging from 18 to 25 °C.

CITYSCAPE

Until the mid-1990s, Yangon remained largely constrained to its traditional peninsula setting between the Bago, Yangon and Hlaing rivers. People moved in, but little of the city moved out. Maps from 1944 show little development north of Inya Lake and areas that are now layered in cement and stacked with houses were then virtual backwaters. Since the late 1980s, however, the city began a rapid spread north to where Yangon International airport now stands. But the result is a stretching tail on the city, with the downtown area well removed from its geographic centre. The city's area has steadily increased from 72.52 square kilometres in 1901 to 86.2 square kilometres in 1940 to 208.51 square kilometres in 1974, to 346.13 square kilometres in 1985, and to 598.75 square kilometres in 2008.

ARCHITECTURE

Downtown Yangon is known for its leafy avenues and fin-de-siècle architecture. The former British colonial capital has the highest number of colonial period buildings in south-east Asia. Downtown Yangon is still mainly made up of decaying colonial buildings. The former High Court, the former Secretariat buildings, the former St. Paul's English High School and the Strand Hotel are excellent examples of the bygone era. Most downtown buildings from this era are four-story mix-use (residential and commercial) buildings with 4.3 m ceilings, allowing for the construction of mezzanines. Despite their less-than-perfect conditions, the buildings remain highly sought after and most expensive in the city's property market.

In 1996, the Yangon City Development Committee created a Yangon City Heritage List of old buildings and structures in the city that cannot be modified or torn down without approval. In 2012, the city of Yangon imposed a 50-year moratorium on demolition of buildings older than 50 years. The Yangon Heritage Trust, an NGO started by Thant Myint-U, aims to create heritage areas in Downtown, and attract investors to renovate buildings for commercial use.

A latter day hallmark of Yangon is the eight-story apartment building. (In Yangon parlance, a building with no elevators (lifts) is called an apartment building and one with elevators is called a condominium. Condos which have to invest in a local power generator to ensure 24-hour electricity for the elevators are beyond the reach of most Yangonites.) Found throughout the city in various forms, eight-story apartment buildings provide relatively inexpensive housing for many Yangonites. The apartments are usually eight stories high (including the ground floor) mainly because city regulations, until February 2008, required that all buildings higher than 23 m or eight stories to install lifts. The current code calls for elevators in buildings higher than 19 m or six stories, likely ushering in the era of the six-story apartment building. Although most apartment buildings were built only within the last 20 years, they look much older and rundown due to shoddy construction and lack of proper maintenance.

Unlike other major Asian cities, Yangon does not have any skyscrapers. Aside from a few high-rise hotels and office towers, most high-rise buildings (usually 10 stories and up) are "condos" scattered across prosperous neighbourhoods north of downtown such as Bahan, Dagon, Kamayut and Mayangon. The tallest building in Yangon, Pyay Gardens, is a 25-story condo in the city's north.

Older satellite towns such as Thaketa, North Okkalapa and South Okkalapa are lined mostly with one to two story detached houses with access to the city's electricity grid. Newer satellite towns such as North Dagon and South Dagon are still essentially slums in a grid layout. The satellite towns - old or new - receive little or no municipal services.

ROAD LAYOUT

Downtown Yangon's road layout follows a grid pattern, based on four types of roads:

Broad 49-m wide roads running west to east

Broad 30-m wide roads running south to north

Two narrow 9.1-m wide streets running south to north

Mid-size 15-m wide streets running south to north

The east-west grid of central was laid out by British military engineers Fraser and Montgomerie after the Second Anglo-Burmese War. The city was later developed by the Public Works Department and Bengal Corps of Engineers. The pattern of south to north roads is as follows: one broad 30 m wide broad road, two narrow streets, one mid-size street, two more narrow streets, and then another 30 m wide broad road. This order is repeated from west to east. The narrow streets are numbered; the medium and broad roads are named.

For example, the 30 m Lanmadaw Road is followed by 9.1 m-wide 17th and 18th streets then the medium 15 m Sint-Oh-Dan Road, the 30-foot 19th and 20th streets, followed by another 30 m wide Latha Road, followed again by the two numbered small roads 21st and 22nd streets, and so on.

The roads running parallel west to east were the Strand Road, Merchant Road, Maha Bandula (née Dalhousie) Road, Anawrahta (Fraser) Road, and Bogyoke Aung San (Montgomerie) Road.

PARKS AND GARDENS

The largest and best maintained parks in Yangon are located around Shwedagon Pagoda. To the south-east of the gilded stupa is the most popular recreational area in the city – Kandawgyi Lake. The 61-ha lake is surrounded by the 45-ha Kandawgyi Nature Park, and the 28-ha Yangon Zoological Gardens, which consists of a zoo, an aquarium and an amusement park. West of the pagoda towards the former Hluttaw (Parliament) complex is the 53-ha People's Square and Park, (the former parading ground on important national days when Yangon was the capital.) A few miles north of the pagoda lies the 15-ha Inya Lake Park – a favorite hangout place of Yangon University students, and a well-known place of romance in Burmese popular culture.

Hlawga National Park and Allied War Memorial at the outskirts of the city are popular day-trip destinations with the well-to-do and tourists.

Yangon Book Plaza, the first and biggest book shop in Myanmar was opened on February 26, 2017 on the fifth floor of Than Zay Market in Lanmadaw Township, Yangon.

ADMINISTRATION

Yangon is administered by the Yangon City Development Committee (YCDC). YCDC also coordinates urban planning. The city is divided into four districts. The districts combined have a total of 33 townships. The current mayor of Yangon is Maung Maung Soe. Each township is administered by a committee of township leaders, who make decisions regarding city beautification and infrastructure. Myo-thit (lit. "New Towns", or satellite towns) are not within such jurisdictions.

TRANSPORT

Yangon is Burma's main domestic and international hub for air, rail, and ground transportation.

AIR

Yangon International Airport, located 19 km from the centre, is the country's main gateway for domestic and international air travel. The airport has three terminals, known as T1, T2 and T3 which is also known as Domestic. It has direct flights to regional cities in Asia – mainly, Doha, Dubai, Dhaka, Kolkata, Hanoi, Ho Chi Minh City, Hong Kong, Tokyo, Beijing, Seoul, Guangzhou, Taipei, Bangkok, Kuala Lumpur, Kunming and Singapore. Although domestic airlines offer service to about twenty domestic locations, most flights are to tourist destinations such as Bagan, Mandalay, Heho and Ngapali, and to the capital Naypyidaw.

RAILWAYS

Yangon Central Railway Station is the main terminus of Myanmar Railways' 5,403-kilometre rail network whose reach covers Upper Myanmar (Naypyidaw, Mandalay, Shwebo), upcountry (Myitkyina), Shan hills (Taunggyi, Lashio) and the Taninthayi coast (Mawlamyaing, Dawei).

Yangon Circular Railway operates a 45.9-kilometre 39-station commuter rail network that connects Yangon's satellite towns. The system is heavily utilized by the local populace, selling about 150,000 tickets daily. The popularity of the commuter line has jumped since the government reduced petrol subsidies in August 2007.

BUSES AND CARS

Yangon has a 4,456-kilometre road network of all types (tar, concrete and dirt) in March 2011. Many of the roads are in poor condition and not wide enough to accommodate an increasing number of cars. The vast majority of Yangon residents cannot afford a car and rely on an extensive network of buses to get around. Over 300 public and private bus lines operate about 6,300 crowded buses around the city, carrying over 4.4 million passengers a day. All buses and 80% of the taxis in Yangon run on compressed natural gas (CNG), following the 2005 government decree to save money on imported petroleum. Highway buses to other cities depart from Dagon Ayeyar Highway Bus Terminal for Irrawaddy delta region and Aung Mingala Highway Bus Terminal for other parts of the country.

Motor transportation in Yangon is highly expensive for most of its citizens. As the government allows only a few thousand cars to be imported each year in a country with over 50 million people, car prices in Yangon (and in Burma) are among the highest in the world. In July 2008, the two most popular cars in Yangon, 1986/87 Nissan Sunny Super Saloon and 1988 Toyota Corolla SE Limited, cost the equivalent of about US$20,000 and US$29,000 respectively. A sports utility vehicle, imported for the equivalent of around US$50,000, goes for US$250,000. Illegally imported unregistered cars are cheaper – typically about half the price of registered cars. Nonetheless, car usage in Yangon is on the rise, a sign of rising incomes for some, and already causes much traffic congestion in highway-less Yangon's streets. In 2011, Yangon had about 300,000 registered motor vehicles in addition to an unknown number of unregistered ones.

Since 1970, cars have been driven on the right side of the road in Burma, as part of a military decree. However, as the government has not required left hand drive (LHD) cars to accompany the right side road rules, many cars on the road are still right hand drive (RHD) made for driving on the left side. Japanese used cars, which make up most of the country's imports, still arrive with RHD and are never converted to LHD. As a result, Burmese drivers have to rely on their passengers when passing other cars.

Within Yangon city limits, it is illegal to drive trishaws, bicycles, and motorcycles. Since February 2010, pickup truck bus lines have been forbidden to run in 6 townships of central Yangon, namely Latha, Lanmadaw, Pabedan, Kyauktada, Botahtaung and Pazundaung Townships. In May 2003, a ban on using car horns was implemented in six townships of Downtown Yangon to reduce noise pollution. In April 2004, the car horn ban was expanded to cover the entire city.

RIVER

Yangon's four main passenger jetties, all located on or near downtown waterfront, mainly serve local ferries across the river to Dala and Thanlyin, and regional ferries to the Irrawaddy delta. The 35-km Twante Canal was the quickest route from Yangon to the Irrawaddy delta until the 1990s when roads between Yangon and the Irrawaddy Division became usable year-round. While passenger ferries to the delta are still used, those to Upper Burma via the Irrawaddy river are now limited mostly to tourist river cruises.

DEMOGRAPHICS

Yangon is the most populous city by far in Burma although estimates of the size of its population vary widely. All population figures are estimates since no official census has been conducted in Burma since 1983. A UN estimate puts the population as 4.35 million in 2010 but a 2009 U.S. State Department estimate puts it at 5.5 million. The U.S. State Department's estimate is probably closer to the real number since the UN number is a straight-line projection, and does not appear to take the expansion of city limits in the past two decades into account. The city's population grew sharply after 1948 as many people (mainly, the indigenous Burmese) from other parts of the country moved into the newly built satellite towns of North Okkalapa, South Okkalapa, and Thaketa in the 1950s and East Dagon, North Dagon and South Dagon in the 1990s. Immigrants have founded their regional associations (such as Mandalay Association, Mawlamyaing Association, etc.) in Yangon for networking purposes. The government's decision to move the nation's administrative capital to Naypyidaw has drained an unknown number of civil servants away from Yangon.

Yangon is the most ethnically diverse city in the country. While Indians formed the slight majority prior to World War II, today, the majority of the population is of indigenous Bamar (Burman) descent. Large communities of Indians/South Asian Burmese and the Chinese Burmese exist especially in the traditional downtown neighborhoods. A large number of Rakhine and Karen also live in the city.

Burmese is the principal language of the city. English is by far the preferred second language of the educated class. In recent years, however, the prospect of overseas job opportunities has enticed

some to study other languages: Mandarin Chinese is most popular, followed by Japanese, and French.

RELIGIONS

The primary religions practiced in Yangon are Buddhism, Christianity, Hinduism, and Islam. Shwedagon Pagoda is a famous religious landmark in the city.

MEDIA

Yangon is the country's hub for the movie, music, advertising, newspaper and book publishing industries. All media is heavily regulated by the military government. Television broadcasting is off limits to the private sector. All media content must first be approved by the government's media censor board, Press Scrutiny and Registration Division.

Most television channels in the country are broadcast from Yangon. TV Myanmar and Myawaddy TV are the two main channels, providing Burmese-language programming in news and entertainment. Other special interest channels are MWD-1 and MWD-2, MRTV-3, the English-language channel that targets overseas audiences via satellite and via Internet, MRTV-4 and Channel 7 are with a focus on non-formal education programs and movies, and Movie 5, a pay-TV channel specializing in broadcasting foreign movies.

Yangon has three radio stations. Myanmar Radio National Service is the national radio service and broadcasts mostly in Burmese (and in English during specific times.) Pop culture oriented Yangon City FM and Mandalay City FM radio stations specialize in Burmese and English pop music, entertainment programs, live celebrity interviews, etc. New radio channels such as Shwe FM and Pyinsawaddy FM can also be tuned with the city area.

Nearly all print media and industries are based out of Yangon. All three national newspapers – two Burmese language dailies Myanma Alin (မြန်မာ့အလင်း) and Kyemon (ကြေးမုံ), and the English language The New Light of Myanmar — are published by the government. Semi-governmental The Myanmar Times weekly, published in Burmese and in English, is mainly geared for Yangon's expatriate community. Over twenty special interest journals and magazines covering sports, fashion, finance, crime, literature (but never politics) vie for the readership of the general populace.

Access to foreign media is extremely difficult. Satellite television in Yangon, and in Burma, is very expensive as the government imposes an annual registration fee of one million kyats. Certain foreign newspapers and periodicals such as the International Herald Tribune and the Straits Times can be found only in a few (mostly downtown) bookstores. Internet access in Yangon, which has the best telecommunication infrastructure in the country, is slow and erratic at best, and the Burmese government implements one of the world's most restrictive regimes of Internet control. International text messaging and voice messaging was permitted only in August 2008.

COMMUNICATION

Common facilities taken for granted elsewhere are luxury prized items in Yangon and Burma. The price of a GSM mobile phone was about K1.1 million in August 2008. In 2007, the country of 55 million had only 775,000 phone lines (including 275,000 mobile phones), and 400,000 computers. Even in Yangon, which has the best infrastructure, the estimated telephone penetration rate was only 6% at the end of 2004, and the official waiting time for a telephone line was 3.6 years. Most people cannot afford a computer and have to use the city's numerous Internet cafes to access a heavily restricted Internet, and a heavily censored local intranet. According to official statistics, in July 2010, the country had over 400,000 Internet users, with the vast majority hailing from just two cities, Yangon and Mandalay. Although Internet access was available in 42 cities across the country, the number of users outside the two main cities was just over 10,000.

LIFESTYLE

Yangon's property market is the most expensive in the country and beyond the reach of most Yangonites. Most rent outside the centre and few can afford to rent such apartments. (In 2008, rents for a typical 60 to 70 m2 apartments in the centre and vicinity range between K70,000 and K150,000 and those for high end condos between K200,000 and K500,000.)

Most men of all ages (and some women) spend their time at ubiquitous tea-shops, found in any corner or street of the city. Watching European football (mostly English Premier League with occasional La Liga, Serie A, Bundesliga) matches while sipping tea is a popular pastime among many Yangonites. The average person stays close to his or her residential neighbourhood. The well-to-do tend to visit shopping malls and parks on weekends. Some leave the city on weekends for Chaungtha and Ngwesaung beach resorts in Ayeyarwady Division.

Yangon is also home to many pagoda festivals (paya pwe), held during dry-season months (November – March). The most famous of all, the Shwedagon Pagoda Festival in March, attracts thousands of pilgrims from around the country.

Yangon's museums are the domain of tourists and rarely visited by the locals.

Most of Yangon's larger hotels offer some kind of nightlife entertainment, geared towards tourists and the well-to-do Burmese. Some hotels offer traditional Burmese performing arts shows complete with a traditional Burmese orchestra. The pub scene in larger hotels is more or less the same as elsewhere in Asia. Other options include karaoke bars and pub restaurants in Yangon Chinatown.

Due to the problems of high inflation, the lack of high denomination notes, and the fact that many of the population do not have access to checks, or credit or debit cards, it is common to see citizens carrying a considerable amount of cash. (The highest denomination of Burmese currency kyat is 10 000 (~US$10.)) Credit cards are only rarely used in the city, chiefly in the more lavish hotels. Credit cards are also accepted in the major supermarket and convenience store chains.

SPORTS

As the city has the best sporting facilities in the country, most national-level annual sporting tournaments such as track and field, football, volleyball, tennis and swimming are held in Yangon. The 40,000-seat Aung San Stadium and the 32,000-seat Thuwunna Stadium are the main venues for the highly popular annual State and Division football tournament. Until April 2009, the now defunct Myanmar Premier League, consisted of 16 Yangon-based clubs, played all its matches in Yangon stadiums, and attracted little interest from the general public or commercial success despite the enormous popularity of football in Burma. Most Yangonites prefer watching European football on satellite TV. Teams such as Manchester United, Liverpool, Chelsea, Real Madrid, Barcelona, Bayern Munich and Manchester City are among the favorite European teams among the Yangonites. It remains to be seen whether the Myanmar National League, the country's first professional football league, and its Yangon-based club Yangon United FC will attract a sufficient following in the country's most important media market.

Yangon is also home to annual the Myanmar Open golf tournament, and the Myanmar Open tennis tournament. The city hosted the 1961 and 1969 South East Asian Games. During colonial times, cricket was played mostly by British officials in the city. First-class cricket was played in the city in January 1927 when the touring Marylebone Cricket Club played Burma and the Rangoon Gymkhana. Two grounds were used to host these matches, the BAA Ground and the Gymkhana Ground. These matches mark the only time Burma and Rangoon Gymkhana have appeared in first-class cricket, and the only time first-class cricket has been played in Burma. After independence cricket all but died out in the country.

Yangon has a growing population of skateboarders, as documented in the films Altered Focus: Burma and Youth of Yangon. German non-profit organization Make Life Skate Life has received permission from the Yangon City Development Committee to construct a concrete skatepark at Thakin Mya park in downtown, and plans to complete the park in November 2015.

ECONOMY

Yangon is the country's main centre for trade, industry, real estate, media, entertainment and tourism. The city represents about one fifth of the national economy. According to official statistics for FY 2010–2011, the size of the economy of Yangon Region was 8.93 trillion kyats, or 23% of the national GDP.

The city is Lower Burma's main trading hub for all kinds of merchandise – from basic food stuffs to used cars although commerce continues to be hampered by the city's severely underdeveloped banking industry and communication infrastructure. Bayinnaung Market is the largest wholesale centre in the country for rice, beans and pulses, and other agricultural commodities. Much of the country's legal imports and exports go through Thilawa Port, the largest and busiest port in Burma. There is also a great deal of informal trade, especially in street markets that exist alongside street platforms of Downtown Yangon's townships. However, on 17 June 2011, the YCDC announced that street vendors, who had previously been allowed to legally open shop at 3 pm, would be prohibited from selling on the streets, and permitted to sell only in their townships of residence, presumably to clean up the city's image. Since 1 December 2009, high-density polyethylene plastic bags have been banned by city authorities.

Manufacturing accounts for a sizable share of employment. At least 14 light industrial zones ring Yangon, directly employing over 150,000 workers in 4,300 factories in early 2010. The city is the centre of country's garment industry which exported US$292 million in 2008/9 fiscal year. More than 80 percent of factory workers in Yangon work on a day-to-day basis. Most are young women between 15 and 27 years of age who come from the countryside in search of a better life. The manufacturing sector suffers from both structural problems (e.g. chronic power shortages) and political.

problems (e.g. economic sanctions). In 2008, Yangon's 2500 factories alone needed about 120 MW of power; yet, the entire city received only about 250 MW of the 530 MW needed. Chronic power shortages limit the factories' operating hours between 8 am and 6 pm.

Construction is a major source of employment. The construction industry has been negatively affected by the move of state apparatus and civil servants to Naypyidaw, new regulations introduced in August 2009 requiring builders to provide at least 12 parking spaces in every new high-rise building, and the general poor business climate. As of January 2010, the number of new high-rise building starts approved in 2009–2010 was only 334, compared to 582 in 2008–2009.

Tourism represents a major source of foreign currency for the city although by south-east Asian standards the number of foreign visitors to Yangon has always been quite low - about 250,000 before the Saffron Revolution in September 2007. The number of visitors dipped even further following the Saffron Revolution and Cyclone Nargis. The recent improvement in the country's political climate has attracted an increasing number of businessmen and tourists. Between 300,000 and 400,000 visitors that went through Yangon International in 2011. However, after years of underinvestment, Yangon's modest hotel infrastructure - only 3000 of the total 8000 hotel rooms in Yangon are "suitable for tourists" - is already bursting at seams, and will need to be expanded to handle additional visitors. As part of an urban development strategy, a hotel zone has been planned in Yangon's outskirts, encompassing government- and military-owned land in Mingaladon, Hlegu and Htaukkyant Townships.

EDUCATION

Yangon educational facilities has a very high number of qualified teachers but the state spending on education is among the lowest of the world. Around 2007 estimate by the London-based International Institute for Strategic Studies puts the spending for education at 0.5% of the national budget. The disparity in educational opportunities and achievement between rich and poor schools is quite stark even within the city. With little or no state support forthcoming, schools have to rely on forced "donations" and various fees from parents for nearly everything – school maintenance to teachers' salaries, forcing many poor students to drop out.

While many students in poor districts fail to reach high school, a handful of Yangon high schools in wealthier districts such as Dagon 1, Sanchaung 2, Kamayut 2, Bahan 2, Latha 2, and TTC provide the majority of students admitted to the most selective universities in the country, highlighting the extreme shallowness of talent pool in the country. The wealthy bypass the state education system altogether, sending their children to private English language instruction schools such as YIEC or more widely known as ISM, or abroad (typically Singapore or Australia) for university education. In 2014, international schools in Yangon cost at least US$8,000 a year.

There are over 20 universities and colleges in the city. While Yangon University remains the best known (its main campus is a part of popular Burmese culture e.g. literature, music, film, etc.), the nation's oldest university is now mostly a graduate school, deprived of undergraduate studies. Following the 1988 nationwide uprising, the military government has repeatedly closed universities, and has dispersed most of undergraduate student population to new universities in the suburbs such as Dagon University, the University of East Yangon and the University of West Yangon. Nonetheless many of the country's most selective universities are still in Yangon. Students from around the country still have to come to study in Yangon as some subjects are offered only at its universities. The University of Medicine 1, University of Medicine 2, Yangon Technological University, University of Computer Studies and Myanmar Maritime University are the most selective in the country.

HEALTH CARE

The general state of health care in Yangon is poor. According to a 2007 estimate, the military government spends 0.4% of the national budget on health care, and 40% to 60% on defense. By the government's own figures, it spends 849 kyats (US$0.85) per person. Although health care is nominally free, in reality, patients have to pay for medicine and treatment, even in public clinics and hospitals. Public hospitals including the flagship Yangon General Hospital lack many of the basic facilities and equipment.

Wealthier Yangonites still have access to country's best medical facilities and internationally qualified doctors. Only Yangon and Mandalay have any sizable number of doctors left as many Burmese doctors have emigrated. The well-to-do go to private clinics or hospitals like Pun Hlaing International Hospital and Bahosi Medical Clinic. Medical malpractice is widespread, even in private clinics and hospitals that serve the well-to-do. In 2009 and 2010, a spate of high-profile deaths brought out the severity of the problem, even for the relatively well off Yangonites. The wealthy do not rely on domestic hospitals and travel abroad, usually Bangkok or Singapore, for treatment.

WIKIPEDIA

English language proficiency in England and Wales by Office for National Statistics

The 2011 Census included questions for the first time on English language proficiency for those who had a main language other than English. For residents who lived in Wales, the English category included those whose main language was Welsh.

The latest analysis from ONS has looked at how proficiency in English varied across the different main languages spoken, how health related to proficiency in English and looked at the proficiency of 3-15 year olds across local authorities in England and Wales.

www.ons.gov.uk/ons/rel/census/2011-census/detailed-charac...

Away From Reality Part 1: Agony (Part 1: The Dawn of a New Hero) by Kaleigh Guess

ATTENTION: There is very strong adult themes such as rape (I am trying to make people more aware family and child rape ), guts, language, and everything else under the rainbow. So here, don't say I didn't warn you. Also this is in its editing stage so point out any grammar mistakes.***

It is normal to think your life is insanity; even if it is not. It is normal to feel alone, but there is always somebody with you. It is not normal to break away from everything else when you get sucked into a portal-monster-thingy, and then travel thousand years into the future in a weird land. I learned that my home, Eve City, was destroyed a thousand years ago by a thing called Envy. Basically, I got sucked into this thing and now I am a thousand years into the future. Oh great. Now I have to learn about these new people and their new beliefs. I just want to go home.

Well, I’ve been stuck in this little town named Basil for two entire boring days. I got to know everybody here expect that derfecter girl, I thought her name was Yuko or Yuki or something like that, who was always inside the temple. She was all of the people’s hopes. They say if we hear her prayer song thing when outside the temple she could continue her journey to become a dumbldorian and then dumbldorians can defeat the evil monster Envy. “Tyler, come on you sleepy head get up!”

“Fine,” I responded to Wilden’s request. Wilden was a player on the local basketball team in Basil, and his team always won. But, I figured out that his younger brother just died a couple months ago because he was attacked by Envy because he was one of the warriors who protected South America with all his might. Yet, I did not know what the warriors were called.

“You aren’t up yet!” I hated that he kept annoying me to get up when it was only 6:30 in the morning, and I usually woke up at 1:00 in the afternoon. So, I always told that to Wilden before this, but he would never listen to me.

“I’m getting up, gosh!” Then I just forced myself to jump out of my comfy bed and my feet touched the ice cold ground. It felt kind of good, but now I was freezing my butt off.

“Get ready because...well because you need to because it is daytime.” He really didn’t need to tell me that because I already knew that. Well I was already because I didn’t have time to pack anything before I got stucked into Envy. “And, here is a new outfit because you were wearing that outfit for a really long time.” Wilden gave me a new outfit, and it was hideous, and he was also wearing it because it was his team uniform for basketball. Yellow jacket shirt thing and black skin tight shorts with a wacky design on it.

“Okay, can I be alone to change?”

“Alright,” he said while he left the room. Right then I just wanted to go back home to Eve City, back home. Back home I was a semi-famous actor in a t.v show named UnDead, and my character’s name was Mack. Now I knew that would be pointless in my new life. So, I changed after I was thinking a while about my old home and Mack McDonald.

“I need to get back soon or who knows what will happen...” After that, I opened the door to go outside. Who knew what awaited outside the door of density. But, it made my life change forever. It made me think about things more.

“Yuni, it’s her prayer hear it! HEAR IT!” A little girl pulled on my shorts signaling me to come with her to see the derfecter. The thoughts in my head said that this girl would be just a geek that would be dead in the first episode of UnDead. The girl was looking at me with such innocence.

“Alright, alright, I hear it.” She started to pull me over to the Town Square. I wondered where were her parents at this time. Of course I knew her because her name was Suki and she was the youngest of five children. Which that was weird because I was also the youngest of five children. But, my eldest sister, Jenna, disappeared ten years ago, and nobody knows what happened to her. I hated her. Then my father disappeared, Jack, five years later. I hated him also. Now I was missing, but the city was destroyed and the rest of my family probably was dead. Crybaby, that what them two always called me. They were right.

“Come on, Tyler!” Suki started pulling on my shorts again, so I decided to go with her. She was smiling. She was so happy that it made me happy inside. But, I still wasn’t that excited because I still thought this girl would be a stupid geek that was also an attention whore who wanted a boyfriend that had a weird bowl hair cut. Turns out I was wrong. Never judge something until you know what it is or you would be sorry; I learned that lesson the hard way, the very, very hard way that was well very hard.

We finally made it to Town Square where the derfecter was supposed to be. I didn’t see anything but a bunch of townsfolk standing there watching something that I couldn’t see. “I am proud to finally reach the name of dumbldorian. I will follow my mother’s path to defeat Envy and make this world peaceful once again!” I still couldn’t see Yuni’s face because of the big crowd of people.

“Oh, my god! This is so awesome, Tyler! I can’t believe this is actually happening. happening right now. We’re listening to Yuni give a freaking speech!” Suki yelled. This girl seemed to overreact to hearing Yuni--she did hear her talk everyday besides the last two days.

“I know, kid, I k-”

“The world will experience peace once again, and everybody will be happy. Envy will be defeated once again!” The crowd proudly clapped, and I still couldn’t see her face. I still thought she was just another attention whore, still.

“Now thou shall bring’st fourth a dumbldorian magician. An apprentice of Gandalia himself. A Renaissance Woman. Thee art thy best in all of the town. All of the land. All of the universe and life as we knowest ith. Thy is..... the one and only magista unicron...Yuni!!!! Now she shall perform thy traditional spell dance of Yunidfgkgc, thy first person to defeat Envy.” Now I thought was she, and was about to do one of those weird ballet dances only geeks did when they were forced to by their geeky parents. But, I was once again wrong. I always seemed to be wrong about everything then, but I was also naive back then.

“Alright Sir Hootsalot,” she responded. I still couldn’t see her face or clothes or anything. “Oh Madame Andrea you came!”

“Of course, I am one of your protectors. I was also your dad and mom’s protector. You know that I will never leave your side or the side of anybody else in your family. Elder Kirami is also here but you know he is way too shy to show his face here. I believe Commander Luka is in the crowd with her husband Captain Wilden.” Gosh, this Andera girl sure loved to talk. Then I heard footsteps, and a women I didn’t know exited Town Square, Andera. Her hair was red and short and her face was covered by her black cloth.

“Cool! Andera came! She is so cool but she will NEVER show her face to anybody!” Suki tried to run to Andrea, but I stopped her. Now I just wanted to know how Yuni looked like, but, once again, I couldn’t see her. So, I forced my way to the front with Suki. Then that was when I saw her face for the first time. Her hair was a color of a raven and so were her eyes and lips, unicron have naturally black lips, and her skin was like snow. The outfit she was wearing was a navy blue dress with glitter splattered all over it.

“Wow,” I whispered to myself.

“Ain’t she pretty, Tyler, I always thought was pretty.” The girl’s lips and eyes were big because she was a combination of a person and a unicorn, and all unicorns have big lips and eyes for some reason unknown. But, then she started dancing.

“Oh my god.” Everybody was in wow when Yuni started to float, and when magical balls started to surround her creating every color of the rainbow. She then created water out of thin air, so she put it in the ocean which was nearby. This dance took hours, but every moment I was in awe. It wasn’t because of the things Yuni was doing, but it was because of her beauty.

“I love it when I see this.” Suki told me that when I was staring at Yuni’s performance. “I knew you would like it too. It is just pretty looking at Yuni do this.”

“Yes, it is.”

“This is why I love it when people become powerful because I get to see them do this.” Yuni was still dancing in the beautiful afternoon sky, and it was 1:00. When things were normal this was when I would wake up to start my day because filming always started at 6:00 for UnDead. It was near the season finale I remember, and it was getting epic, which was a bummer because I would never figure out how it ended.

Hours later:

The show stopped, but I didn’t want it to stop. But, it was starting to get dark out, and that was when people were scared and hid in their homes. When Yuni got off the stage me and Suki ran to talk to her. “YUNI, THAT WAS AMAZING!”

“Well, thank you Suki,” she answered with a voice of a perfect angel. I loved her voice, her everything.

“You’re welcome! I am so sorry Rikku couldn’t come because she would enjoyed it. But, she joined the Ali Vran with dad and Andru.”

“I’m sure she-” A plane then landed in the middle of Town Square because all the other people were at their homes watching for Envy. Three people stepped out of the aircraft, one of them running towards us. The other two were just walking.

“OH MY GOD! Suki you grew up so much! I can’t believe you are seven because you are getting so big! Do you miss me?” The girl picked up Suki and tossed her in the air after hugging her.

“Yes I do, Rikku!” This girl had a cheery feeling around her. Her blonde hair was exactly like Suki’s, and well they looked exactly alike because they both also had tan skin and green eyes.

“Oh brother and pops are coming. They are tired after a long day of treasure hunting...OH MY THERE IS FINALLY SOMEBODY ELSE WITH BLONDE HAIR! Who is he?” She was clearly talking to me. Well, I knew this town enough to know that Suki’s family and I were the only people with blonde hair in the town Basil. It was annoying that everybody either had red, black, or brown hair in this town; I felt alone with my super blonde hair.

“Oh, hey Suki how’s my girl?” Suki came running up to a man who also had blonde hair, and the man next to him looked exactly like her. Tan, blonde, green. Seems like that all that family has those things in their appearance.

“Oh hey cuz, and hey sis,” the other man greeted. So, Yuni is Rikku, Suki, and Andru cousin...okay, they looked nothing alike. I didn’t know the other two siblings because they were always at home because they were sick or injured or something. They went to close to Envy when they were doing their pickup jobs at the park in Sentra Faira and were lucky they didn’t die painfully.

“Guys this here is Tyler Fern. He is from Eve City-”

“Wait, Suki Eve City was destroyed by Envy thousand years ago,” Yuni interrupted.

“Yeah, Yuni. Um, he is from a thousand years ago. Yeah,” Suki answered.

After that:

Because Andru, Rikku, Yuni, and Pops heard that I was from a thousand years ago they took me to Commander Lucka’s place to talk about it because it was weird. I finally arrived at Luka’s after watching Yuni all the time. We walked there, and I didn’t know how much time it took; if I had to guess it probably took thirty minutes. “Well, here is her place guys.”

“Knock on the door, Yuni,” Pops commanded. So, Yuni did, and Wilden answered it. I knew they had a little three year old named Violet, and I saw her playing with a teddy bear and a moxie girl.

“You are welcomed. Come in please.” We came into the house, well mansion thing. It was super huge and gothic. I guessed Lucka liked dark stuff because Wilden said she did a little while back. “What do you want?”

“We want Luka and Tyler to talk in private about...you know what probably.”

“About him being from a destroyed city called Eve. Let me get her.” He walked up the stairs to get his wife, and I waited with the others. Of course, I passed the time by looking at Yuni, nobody seemed to notice. Okay, I had a big crush on her. Somebody call the love police.

“Here I am. Tyler come over to my workroom.” Luka had black hair like Yuni and river blue eyes. Her baby looked a lot like her, but the child had Wilden’s facial features.

We, Luka and I, entered Luka’s workroom:

It was like one of those places that you go to get your hands read or cards picked or whatever else, told your future. “Sit down, Tyler. Anywhere, but the big purple seat.” I sat down in a blue seat, and it hurt my back it was very uncomfortable.

“What are we doing?” I asked Luka.

“Talk about your life. Talk about your family. Talk about anything you remember about Eve City. Talk about it now.” So, I told her about my childhood about my family and job and Eve City. “Now what about this place?”

“Um-”

“Don’t worry I won’t be offended about anything that you say, freaking anyTHING.” I didn’t trust this girl enough to tell her what I really thought. I didn’t trust her enough to tell about my feelings for Yuni.

“It’s fine, but I sure miss my home.” Gosh, I could've told her my real feelings; I could’ve I hated my place to my guts. The only reasons I still want to be in this place is Yuni; she was HOT with her revealing dress on.

“You’re lying, I can tell. You like Yuni, and you hate this place to your guts and want to get the h*ll out of here. Also you don’t trust me enough to tell me this type of information.” How did she know that, I wondered. “I can read minds you know, Tyler. I should’ve told you that.”

“That’s kind of creepy.”

“I can focus on one mind, and gather all the info I need, and then leave at will. Why do you think i’m so good at this? I could even read multiple at the same time.” Oh great, that's just freaky. No matter what she could read my mind and know all my dirtiest secrets I tell nobody. Looks like I got to learn how to trust her, I told myself. I needed to learn to have a better life in this new place.

“Well, can I go now?”

“You can go now or learn the truth that even I don’t know,” Luka answered. So, I went out the door thinking that this was a complete waste of time. Then Luka came out also. “I have to tell you something!”

“What?”

“You can come one of her protectors, you know? It would make you both happy if you joined her team,” she whispered so nobody else would hear. I didn’t think I was up for the job, but I accepted anyways by nodding my head. “Plus, something inside me tells me that you are in great danger that you cannot escape no matter what you do.”

“It is probably nothing, Luka.” But, she looked really serious when she said that I was in danger, and I should have listened to her more often because that would have solved many problems.

“You’re wrong, Tyler, you are in serious danger. That’s why Wilden and I are coming with you and Luka after the finals in basketball. Maybe you can come see the game?” Luka started to walk away to where the others were at. I knew she knew something I did not.

“But, Luka, who would take c-”

“Emmett, our friend, will take care of Violet. Now go home, Tyler. The finals for Wilden are tomorrow and he needs his sleep. You and your friends also need to go, and I will inform Yuni that you are coming with her.” She then continued her walk to where the others were at, the living room. I decided I can go because Luka was taking care of business for me, and I was tired because I wasn’t used to this type of stuff happening to me. Because, for the whole day I was standing up while I usually did nothing but act back in Eve City.

“Okay.” But, I had my doubts about leaving because I wanted to know what the complete truth was; I knew that it was too late to go back now. There was no turning back.

I went outside:

The sky was eaten by darkness and stars. I guessed that it was about 12:30 A.M. It was a new day, and no wonder Luka wanted me to go. The stars reminded me about Yuni’s eternal beauty, she was even more stunning than the stars themselves. “Tyler, wait up!” When I turned around I saw Yuni running towards me. I then wondered if Yuni could read my mind, probably not. But, it would be weird if she could.

“Okay,” I responded. That word seemed to be my response for every question that night. She caught up to me.

“I hate the dark, it reminds me of the Shade.” Even though she was complaining I still liked the moment. For Pete’s sake, I just learned something new about her. “But, I hate Envy even more. I will stop at nothing to stop that monster once and for all.” She stared into my eyes. Something then destroyed that moment.

“YUNIE, WAIT UP! DON’T WANDER ALONE IN THE FREAKING DARK NIGHT!” Rikku came sprinting down the path. She just had to ruin that moment, didn’t she? Her blonde hair was bouncing around like a ball being played by four year olds. “Look I found a sphere; a sphere that looks unique!” She took out a red shining circular object from out of her ball. “I wonder what’s in it and why it is so hot.”

“Me too. Play it, Rikku.” Yuni walked over to where Rikku was standing, and so did I. When Rikku squeezed the sphere it started to show a movie-like footage. I was standing there in awe because it was beautiful, but I still did not understand how a crystal ball thing can play a movie when it was just a normal sphere.

It was showing a man with a girl that looked a lot like Yuni less the uber-hotness. Everything was a reddish color, so you couldn’t tell what their hair, skin, or eye color was. They were warning the viewer about a thing they called Tusan, Nathan’s slave. Then they explained that when Envy is defeated it gets reborn by feeding off a host of a random person that was nearby Envy when it gets defeated, and the person hosted will technically turn into Envy without their free will. Just because Tusan, Nathan, was playing with the strings with a monstrous thing.

“What the! Mom...dad! Why didn’t you tell me this earlier,” Yuni yelled at the top of her lungs. After that, she began crying. Tears were flowing down her cheeks like they were rivers. She reminded me how I used to be ten years ago, but I was still like that now. Just nothing bad happened to me lately. “Tusan...I have to start my journey now to avenge my parents!”

“You promised Wliden you would go to the final, Yunnie. Plus, Andera and Kirami aren’t here. We will all meet at the finals, and then we can go on the journey altogether as one excited group.” Rikku put her hand on Yuni’s shoulder and wiped the tear off of Yuni’s face. Yuni stopped crying, looking at her cousin. It surprised me that they were COUSINS, Rikku wasn’t even a unicron.

“I just can’t believe my parents would hide something that big from me, their own daughter. We used to tell everything to each other.” Another tear went down Yuni’s amazing face. She once again started to cry. Crybaby, that word hunted my head. Forever and ever and ever. At least I was not the only crybaby in that cruel world.

“We have to go home, guys, it’s getting late,” I commanded. Yuni grabbed my hand.

“My home is the temple.”

“No, Yuni you can stay with me. You know where I live right, Tyler, right? Come on we have to go!” Rikku ran leaving us behind in the darkness. If she ran off in our journey, I wondered, would she do it for a good reason? I put that thought out of head, and then started walking.

“So you are from the infamous Eve City?”

“Yes.” I was a little annoyed about why she asked me that freaking annoying question. Didn’t Wilden tell her he found me on the bench unconscious, laying there all wet and sandy. He brought me back to his village to see if I was alright, and he discovered that I was from thousand years ago somehow. Like, I didn’t tell him, yet then I remembered Luka could read my mind. The girl with a man’s name could read my mind.

“How was it there? I heard they had tall buildings everywhere with lights all over the place with a stadium that shined like the sun along with a huge movie studio.” She let go of my hand. “And, they did this!” Her hands went up in the air, yelled like a fan girl, and she smiled. “I wished we did that.”

“Yes.” Now I was answering everything with yes. The basketball stadium there was the brightest thing I ever seen in my entire life. All the seats were filled when the people there were rooting for the team that they liked. It was loud. I lived near to it, and sometimes I couldn’t go to sleep at night because how loud and light the stadium was. I will always remember those sleepless nights filled with stupid people.

“It is very different now, isn’t it?”

“Yes.”

“You say yes to everything don’t ya?” she questioned me. Yes, that was my word of the night.

“No, I don’t say yes to everything.” All Yuni did was giggle. Well, I don’t know why she giggled, but I loved her giggle. It was one of those innocent types of giggles that were super high. All unicrons had that type of innocent laugh. I knew this because I read a book on unicrons. I didn’t know everything, gosh, I was a normal seventeen year old boy.

“I thought so, come on we have to go to Rikki’s house or she is going to freak out. You never want to see her freak out, EVER. Rikku gets freaking insane when she does.” Then we started to walk once again. Yuni was still more beautiful then all of the bright stars in the sky. But, something seemed wrong with her; it was probably because her parents hid that big secret from her and she was depressed about that.

After getting home:

My bed was calling for me because it was almost 1:oo in the mourning. Only five hours of sleep, crap. So, I went to bed because I didn’t have any pajamas to sleep in. The bed felt compty. “Time to go to bed.” I closed my eyes.

Five hours later:

I woke up, and somehow I was on a boat that was on the water. “Where am I!?” I screamed when I opened my eyes.

“A boat...oh no. Stay there!” I saw that Luka was the one with me, and though a small window I saw Envy, I could point out that giant circle thing with a face from anywhere. That freaking cloud monster thing was coming our way. We had to go. For some reason I got out of bed, I didn’t listen to Luka. I needed to check if Yuni was okay because I knew she was here. And, I saw her, standing on the deck.

“Help me, guys! We have to keep this boat floating or we all will die. Come on!” Recognizing that it was Yuni, I ran out of my room. Yuni was right there with her wooden staff. She had a red shirt with glitter on it and jeans.

“Yuni!”

“Tyler, help me here. Do you have anything to fight with?” Wilden then ran up to me with a sword. He put it the weapon in my hands, and ran off. Yuni nodded her head while I noticed her black hair was in a side ponytail.

“How can I help you?” It felt weird that I had a sword in my hands. The only sword I ever held before that moment was a fake sword for my television show UnDead. The blade was sharp, it was heavy, I could kill something with it. Then I looked up; Envy was still there, laughing at us ants with silence. Wait, that made no sense.

“We have to get away from Envy or he will kill us all. Plus, I don’t have the powers to kill it yet.” She started to rise up her staff. After that, she rose it above her head and she summoned a dragon. It was red like her shirt and beautiful like her. “But, just in case, we have to get ready to fight this thing. Come on, Fira, we have to do this!”

“Alright!” Luka came. The look on her face told me that she was angry, probably because I ignored her simple demand. Envy was getting closer and closer to the boat. Any second he would of been on top of us, overpowering the puny humans on board.

“Hold on,” Wilden demanded. The boat violently turned around in circles. The fast circling motion was like a ride in an amusement park people threw up on. Rikku was hoping tightly on a rope looking a little green.

“We are going to make this, we are going to make this.” I kept telling myself that over and over again. I thought it was the end for me. But, I looked over to Yuni. Even then she was simply stunning, even though she was about to throw up with all the spinning happening.

“Yeah,” Yuni answered. Her hands were holding onto the side of the boat. The wind made her ponytail go out of her hair and now it was down. I liked it better when her hair was down. Yuni slowly inched to me and held my hand. If I died I would die happy now. Our heads were together, but I didn’t know if she liked me or not.

“Yes.” I wanted to kiss her. I knew she wouldn’t like that because we just meet yesterday afternoon and she probably liked things to go nice and slow, not fast. The urge, it was so overpowering. Luckily, I fought the overwhelming urge to kiss her lips. The wind was fierce because Envy was close, and now we were stuck in a circular motion of the joy ride. We would be that way until we were too far away from Envy to make its random wind powers ineffective to us. The monster was coming closer and closer to us; it was time to play that legendary Jaws movies music. My final moments were about to come, the shark of the skies was about to take its bite of doom.

“We will live through this.” As she said that, Yuni closed her eyes in sheer terror. My eyes were still on her. Beauty was in the eye of the beholder. Yuni was the definition of beauty in the inside and outside. It was kind of wicked that I found somebody stunning when they were scared to death, but I did this moment. Even when she was frightened Yuni looked hot as the sun on the day of the end of the world.

“I know.”

“Guys, Envy is going the other way,” Rikku pointed out. The wind had stop blowing; we were all alright. “Is Yunnie okay Tyler?”

“Yes.”

“You say yes to everything, don’t ya?” Okay, now Rikku had also noticed that I said yes often. Somehow, they saying that made me think about my dad and my eldest sister. Crybaby, you ain’t nothing but a big crybaby. That was all they called me just because I used to get very emotional about everything they did to me when I was younger. But, then Yuni let go of my hand and went to her cousin Rikku. My perfect moment was over.

“No, I don’t, Rikku.” I said no to my dad and Jenna when they called me a crybaby. No, no, no. No i’m not one I am just having one of those things in my early life! Those memories will haunt me forever, but yet I would praise them for they were the only thing I had left of Eve City.

“Good.” She hugged Yuni and patted her on the back once again. Rikku was protective over Yuni, a little bit too protective.

“Yes.” Wait, there I went again with saying yes all the time.

“Are you sure yes isn’t the only thing you say?” Rikku and Yuni questioned at the same time.

“Yes.” Then I realized I shouldn't have just said that. It just proved their point about me saying yes about everything. I slapped myself in the head. Why did I just do that? Those girls were smart, way smarter than me. All they did was laugh when I answered their question.

“Guys, stop doing that back there we still have to see if Envy is anywhere near us,” Wilden commanded. Luka appeared again to stare us down with her soul piercing eyes. We needed to be more serious about our situation. She pointed to a broken rope and then looked at me. I knew she wanted me to do something with that rope.

“Replace that rope with this one, Tyler.” She placed a rope in my hand. Wilden and Luka sure liked giving stuff to me, but I did not like it whatsoever. It was getting annoying.

“Yes.” Why did I always say yes those days, those good old days? I wished I said okay or something like that. But, no I had to always freaking said yes or no back then.

“Well, don’t just stand there get to it because Envy can come back and that rope can be our d*mn demise. That would be REALLY bad and that b*tch, Dee, who is next in line, would have to take the freaking d*mn journey besides of Yuni, the only girl practicing that wasn’t a complete a*shole.” I always wondered where the rest of Wilden’s team was, but I guess they took different boats because they had families of their own to protect. And, dang, Luka loved to cuse a lot. Yeah, I was just going to stay on her good side.

new that whatever the reason was it was not good.

“Envy payed Mika and Kenzie a visit.” Then tears were falling from her eyes again. I wasn’t annoyed about her always crying because I used to all the time until dad and Jenna vanished from thin air at random times. Somehow that made me not cry anymore and I became a strong boy. But, I still hated them both with all my guts.

“What about Envy?” There was always something bad happening when people said that name. Gosh, I hated that name.

“He destroyed another town, Tolo Town. I had dear friends there and well they are probably all dead. Dead, they are all DEAD.” She couldn’t stop crying, so I knew she cared about her old friends.

“How do you know this?”

“Luka said she saw Tolo being destroyed and I have to make all the dead go to the Netherrealm, Shade’s liar, or Tauros, Shade’s hideout, or MARKA will take them.” Yuni rested her elbow onto the edge of the boat, and stared at the endless blue sea. I knew she really cared about other people’s safety, and she wanted nobody else to die or she would be in even more pain then she was in right at that moment.

“What does MARKA, whoever they are, do to them?” The thing they did to the dead shocked me. No wonder she wanted to go there immediately.

“They turn them into monsters or to the really powerful ones things they call dark priests.” She got something from out of her jean pocket. It was a round blue thing. It showed a picture of a normal person.

“Why are you showing me this?”

“To show you what they do to the innocent souls that should not belong to them.” She pressed a small button on her round thing. The picture showed a great beast that skin was scales and with teeth so sharp it would cut anything. It’s eyes were still human, but it was scary. Who would do this to a person? Wait, MARKA would. “We shouldn’t see them on our journey, but after that its fair game. Their leader, Nathan I believe his name is, will stop at nothing to kill all of us, the defeated of Envy.” Okay, I did not want to see these people, but if I did I would give them a piece of their own medicine or atleast try to beat them.

“Okay, we should go.”

“Wilden is going there. But, for some weird reason, now he wants us all to call him W.” That was weird especially for a guy who was all about being serious. It was totally nuts. Yuni started to walk away once again. Away from reality.

“Wait, what do the Dark Priest look like?” I asked. She turned suddenly around, and telling by the look on her face it was bad.

“Nobody knows. JK, they actually look like humans just covered with d*mn black Shade. At least, that is what people think they look like.”

When we arrived at Tolo Town:

The whole place was like a war zone. Houses were blown over and were in millions of pieces. Blood was everywhere you stepped and looked. The docks were mostly under water. Knowing kids and babies were there, I wanted to cry but I forced myself not to. I was no longer a crybaby; I was no longer a crybaby. “Rest in peace Kenzie and Mika,” Yuni cried. Everybody bowed their heads down but me.

“This is messed up.” All of the others looked at me funny after I made that remark. It wasn’t like I was saying I think they deserved it. They just were sad and all of them were mourning, oh, it wasn’t sad. These thoughts in my head were so d*mn confusing!

“Poor Kenzie, Mika, and Michelina; Suki would be so devastated when I tell her that they died because of Envy.” Rikku seemed most depressed out of all of them. There were a billion teardrops on my face, and I thought it was impossible to make Rikku cry, the puffball of the group. I guessed wrong again. I should have just stopped judging people before I knew them.

“I’m sorry for your lost, and i’m sure Kenzie, Mika, and Michelina were very good people with souls that belonged to the Good.” There were no survivors, Luka checked everywhere with her powers. Envy killed every single breathing soul in that village. Everybody was probably having a good day until Envy attacked. Then everybody screamed for help, but it was too late when help finally arrived. But, now we could do them a favor and make sure MARKA doesn’t turn any of them into monsters.

“I just need a little bit more time before I can send them to the other places, guys.” Yuni dropped to the ground. She didn’t care about the fact that she landed in a pile of blood; she just needed to have time to cope with her lost. Once again, Rikku comforted her grieving cousin. And, I did too. It seemed like it was the right thing to do.

“You can take as long as you like,” Rikku said while hugging her. I just patted her on the shoulder.

“Can I be alone?”

“Well, we only have four hours until the game starts, and we have to meet Andrea and Kirami there also before it starts,” Wilden answered. So, Yuni picked up her staff from wherever she kept it.

“I’m ready then, W.”

“You can have more time if you like, Yuni,” he responded. I really thought she needed more time to cope too, and so did Rikku. Yuni got up and then ran over to the ocean and went into it. The waves made her sandals and the bottom of her jeans wet. But, I was still admiring her hotness. Okay, I was really into her it freaking hurt.

“I can do it now. This game means a lot to you, and I won’t make you miss it because I was mourning old friends which I hadn’t seen for years.” Yuni raised up her staff above her head, crying.

“Wait, Yunnie! I want to get something here.” Rikku went running off to one of the destroyed houses. Then she appeared again with a pearl bracelet she found. The pearl were the color of clouds.

“Kenzie’s necklace! You can wear it I have enough bracelet,” Yuni shouted to Rikku.

“I will never take it off, ever.” The girl put the bracelet around her wrist. It looked really good on her, but it would have looked better on Yuni, of course. The pearls glistened in the sunlight. It could be the sparkle in the Shade.

“Can I start now?” Her staff was still above her stunning head. There were tears on her face because of her friends’ deaths.

“Yes,” I answered.

“Do you ever say anything but yes?” Luka questioned. Oh great, I thought, now she thinks I say yes too much. Just great.

“I actually do.” I finally learned how to not say yes. I was no longer a yes man, but now I was a clueless man. Even Einstein was once clueless, and then he became the wizkid of all time.

“I would like to start now. It would be bad of MARKA gets even more monsters. But, sometimes people live forever if unsent. If they don’t get captured by MARKA, and everything without a soul is useless to them.” I didn’t know why she was going on about MARKA and immortality.

“It is going to start, Tyler.” Luka put her hand on my shoulder. “Don’t be afraid by what you see.” Then, of all things, Yuni danced. The waves were dancing around her and souls of people came towards her.

“Kenzie! NO!” Rikku tried to grab a girl with short brown hair, tan skin, and green eyes but Luka let go of me to stop her. “No, no, NO! You too Mika.” She stared at a girl around Suki’s age who had brown hair, pale skin, and green eyes. The poor woman started to sob like how I used to when dad and Jenna yelled at me. The souls turned into shooting stars when they reached Yuni and go off in the distance. That was hard to watch.

“I told you to be prepared, but I see you’re crying.” Luka wiped away the tear that I cried off of my pale face. And, looked into my eyes. “Do not hide who you’re really are, Tyler.” She went onto the boat after she comforted me with Wilden. So, I decided to go to the boat since this was just creepy. People die, and Yuni dances. That is a little bit creepy. Yuni was going out of the water, and Rikku was on her knees. Rikku’s hand was still reached out.

“This is a reasonable time.” I was still looking at Yuni. This time she was the one comforting Rikku. “Completely reasonable.”

“It is going to be alright,” Yuni said to Rikku.

“No, it isn’t. All of us will die one time or another even if we’re immortal. Immortals can still die inside. Envy really out did himself this time.” She got up, and grabbed Yuni’s hand.

“I can give you more time if you like, Rikku.” Yuni got up, and stayed there, waiting for an answer.

“Yunni, I must go on.” Rikku grabbed onto her necklace, looking at it. It must of

been one of her friend’s favorite bracelet or something. “We need to go. MARKA is probably coming right this moment.” I wondered why MARKA knew where every dark soul was. But, I guess we still had to go.

“We can stay a little longer,” Yuni pleaded.

“No, for all we know MARKA can murder us in cold blood and turn us into one of them.” Rikku then got up, and ran over to the boat. I continued to walk towards the boat until I noticed Yuni wasn’t coming.

“Why aren’t you coming?” I questioned. She just stayed there glaring at something.

“MARKA monsters are here!” When I turned around I saw a foe right behind me, breathing down my neck. It wanted to end another life. So, I started to run, but Yuni wouldn’t come. She stood on her ground with her staff ready.

“Yuni, we have to go now!”

“Tyler, we have to fight now. There would be one less foe to worry about. The soul will go to its rightful place at last!” She summoned one of her dragon; both of them were ready to fight. Then another foe flew in front of me. “I will fight this one and you will fight that one over there. Come on, we’re trapped if we don’t fight these stupid things!”

“Alright.” Then there was a bright blinding light. Right before I could even hit that thing it fell onto the ground, and seconds later Yuni’s hit the ground before she could fight. “What the heck?”

“I never leave friends behind. They are coming; we have to go now!” I then saw that it was Rikku. Rikku defeated and killed the beasts in the matter of seconds. That was so awesome, she knew how to kick butt. “I ain’t waiting all day.” People came onto the island; it was the MARKA workers. So, we hurried onto the boat before any of the MARKA workers could see us. We ran as fast as the wind because we were scared; all of us were scared out of our mind. Then we reached the boat, rejoiced.

body language by jov luke

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Virgin Soil Upturned, by Mikhail Sholokhov by Make It Old

Foreign Languages Publishing House, Moscow, ca. 1952? Front cover. Book design is credited to S. Telingater.

Body Language Infographic by Pinchofhealth

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What you can tell from a person’s body language ➡ www.shape-able.com/10-proven-ways-to-be-more-attractive-t...

LSF (SIGN LANGUAGE) "Au revoir" 003 by Framboisine Berry

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Current work about the sign language for a cursus at Brest's University (France) with my sister Danielle. Handmade (copyright).

Drawing with the arrow for the direction of the hand.

The Universal Language by Laurent Goldstein

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“Because of your smile, you make life more beautiful.”

(Thich Nhat Hanh - Vietnamese Monk, Peace Activist and Writer, b.1926)

Saurabh is an architect in Delhi, he wanted his portrait by me so we met recently for lunch in Hauz khas village which is in South Delhi.

As he was living in Milano for a few years, we spoke Italian for fun, he had many expressions and most of all an amazing smile.

We went outside to the Deer Park and I took several shots.

I selected this one where everything on his face is smiling, it is the universal language in the world and a source of joy and happiness.

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Please do not use any photographs without permission (even for private use).

The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.

body language by Joanna Kitchener

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by La Revolta

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Me encantaría morderte, deshacerte con mis labios, beso a beso. Saborear a cada instante, cada hueco, cada recoveco que dibujan los vértices de las esquinas de tus huesos...

Body language by Lika Avaliani

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