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Red Squirrel - Sciurus Vulgaris
Highlands, Scotland.
The red squirrel is found in both coniferous forest and temperate broadleaf woodlands. The squirrel makes a drey (nest) out of twigs in a branch-fork, forming a domed structure about 25 to 30 cm in diameter. This is lined with moss, leaves, grass and bark. Tree hollows and woodpecker holes are also used. The red squirrel is a solitary animal and is shy and reluctant to share food with others. However, outside the breeding season and particularly in winter, several red squirrels may share a drey to keep warm. Social organization is based on dominance hierarchies within and between sexes; although males are not necessarily dominant to females, the dominant animals tend to be larger and older than subordinate animals, and dominant males tend to have larger home ranges than subordinate males or females.
Red squirrels that survive their first winter have a life expectancy of 3 years. Individuals may reach 7 years of age, and 10 in captivity. Survival is positively related to availability of autumn–winter tree seeds; on average, 75–85% of juveniles die during their first winter, and mortality is approximately 50% for winters following the first.
Although not thought to be under any threat worldwide, the red squirrel has nevertheless drastically reduced in number in the United Kingdom; especially after the grey squirrels were introduced from North America in the 1870s. Fewer than 140,000 individuals are thought to be left in 2013; approximately 85% of which are in Scotland, with the Isle of Wight being the largest haven in England. A local charity, the Wight Squirrel Project,[26] supports red squirrel conservation on the island, and islanders are actively recommended to report any invasive greys. The population decrease in Britain is often ascribed to the introduction of the eastern grey squirrel from North America, but the loss and fragmentation of its native woodland habitat has also played a role.
In January 1998, eradication of the non-native North American grey squirrel began on the North Wales island of Anglesey. This facilitated the natural recovery of the small remnant red squirrel population. It was followed by the successful reintroduction of the red squirrel into the pine stands of Newborough Forest. Subsequent reintroductions into broadleaved woodland followed and today the island has the single largest red squirrel population in Wales. Brownsea Island in Poole Harbour is also populated exclusively by red rather than grey squirrels (approximately 200 individuals).
Hogar de campeonas nacionales
"La ganadería Toscana se ha presentado en diversas exposiciones y actividades, con el propósito de promocionar la raza y el trabajo que han desarrollado en la empresa. Entre estas, Hurtado destacó la visita que recibieron del World Jersey Cattle Bureau, la organización mundial de criadores de la raza.
"The Tuscan livestock has been presented in various exhibitions and activities, with the purpose of promoting the breed and the work they have developed in the company. Among these, Hurtado highlighted the visit they received from the World Jersey Cattle Bureau, the organization world breeders of the breed.
"Le bétail toscan a été présenté dans diverses expositions et activités, dans le but de promouvoir la race et le travail qu'ils ont développé dans l'entreprise. Parmi ceux-ci, Hurtado a souligné la visite qu'ils ont reçue du World Jersey Cattle Bureau, l'organisation éleveurs mondiaux de la race.
"Il bestiame toscano è stato presentato in diverse mostre e attività, con lo scopo di promuovere la razza e il lavoro svolto in azienda. Tra queste, Hurtado ha evidenziato la visita ricevuta dal World Jersey Cattle Bureau, l'organizzazione allevatori mondiali della razza.
Hello there! I hope all is well! Happy Tuesday my friends! I am here featuring Chez Moi with the Sassy Messy Futon which is new to the Tres Chic Event. It is texture change by hud. I liked the black color and went with it. I love black spaces and adding bold colors! This futon has some clothes and shoes thrown about it. It inspired me to decorate a closet or dressing room. Having clothes on a living room sofa for me would make my OCD go in overdrive. But it's fine in the closet. LOL This Futon can go in any space you choose though. Don't let my weird ways influence you! It would also look cute in a nice foyer entry. The animations in here are really nice and there is something for everyone. I always have to try out animations in furniture. You don't want something you and your guests will look crazy sitting on! LOL Full details are on the blog! Feel free to have a look! Thank you so much for the support and have a blessed day! xoxo <3333 Ebony
Majesty- Unorganized Organization- majestyfiles.blogspot.com/2019/07/majesty-unorganized-org...
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The Organization of Cape Verdean Women (OMCV) in partnership with the Cape Verdean Institute for Gender Equality and Equity (ICIEG) and other partners announced on Sunday, March 7th in the City of Assomada, the main commemorative event of International Women's Day under the motto Djuntu na Paz, nu kombati violênsia na Cabo Verde (Together in Peace, in the fight against violence in Cape Verde).
The opening ceremony was co-chaired by His Excellency the Prime Minister, Jose Maria Neves and the UN System Resident Coordinator, Mrs. Petra Lantz and was also attended by the US Ambassador, Government representatives, and representatives of local municipalities, among others.
Celebrating International Women's Day we know that we join thousands of people around the world, to celebrate a date that marked the world 100 years ago. It is celebrated worldwide this year under the motto Equal Rights, Equal Opportunities: Progress for All.
At the same time, the 15th anniversary of the adoption of the Beijing Declaration and Platform for Action is celebrated. In 1995 during the IV World Conference on Women, world leaders committed themselves to promote equality, development and peace to women around the world.
The Beijing Declaration remains as current as it was 15 years ago: as long as women are not liberated from poverty and injustice all the objectives for which we work – peace, security and sustainable development - will be threatened. There are several examples of progress, although gender stereotyping and discrimination based on gender persist in all cultures and communities.
The International Women's Day is an opportunity to make a critical review of the successes achieved over the past 15 years, which are not few, and to take stock on how to achieve what is missing.
In Cape Verde a lot has been done since the independence in favor of women, allowing to create a favorable environment for increased participation of women, and to contribute to the development of the country. Great results have been achieved with emphasis on education, health, and political participation of women over the last years. Highlighting at the government level, among the ministers, eight are women.
However, it cannot be said that women have achieved the same equality as men, to emphasize the important achievements in favor of women in Cape Verde and thereby stimulate and continue this struggle. Because social ills still persist, such as unemployment, extreme poverty which affects mostly female heads of households, and the violence against women, that are in flagrant contradiction with the promise contained in the Charter of the United Nations "to promote the social progress and better standards of life in a broader concept of freedom".
The consequences of the violence for women and girls as well as to their families, communities and societies are incalculable. Too often the crimes are unpunished and the criminals go free. In this context the States have the responsibility to protect women and punish their aggressors, ensuring a continuing improvement of judicial processes.
With increasing frequency, men manifest themselves against this blot in our society. It is not easy to change mentalities and habits that endure for generations. It is a task for all – individuals, organizations and governments. We should work together to declare, loud and clear at the highest level, that violence against women will not be tolerated, whatever form it takes, the context in which it occurs and the circumstances that surround it.
Recognizing this fact, the African Union at the Conference of 15-year review of the implementation of the Beijing Declaration and Platform for Action that was celebrated in March 2010 in New York, launched the African Women's Decade 2010-2020, reaffirming the commitment assumed since the Dakar and Beijing conferences and the resolutions on gender equality and women empowerment taken by the Assembly of the African Union, to accelerate the achievement of results set out in the Millennium Development Goals.
*Ministry of Youth and President of the Council of Ministers, Ministry of Work, Family and Social Unity, Ministry of Education and Sports, Ministry of Environment, Rural Development and Marine Resources, Secretary of State Adjunct of Prime Minister.
WTO Public Forum 2010
The WTO Public Forum provides an opportunity for governments, non-governmental organizations, academics, businesses and students to come together to discuss issues regarding the multilateral trading system. The theme of 2010 Forum is “The Forces Shaping World Trade”.
© WTO
Photo: WTO/Jay Louvion
It's funny how, no matter how well you know a person, if you no longer live with them you don't know some of their little habits. Like the way my brother has his shirts color-coordinated to the hangers they are on.
58 Sparks St., Ottawa
Dates:
1938 to 1939 (Construction)
Event, Person, Organization:
W.E. Noffke (Architect)
Other Name(s):
Postal Station B, Central Post Office (Designation Name)
Custodian: Public Works and Government Services Canada
Heritage Value
Postal Station B is a Classified Federal Heritage Building because of its historical associations and its architectural and environmental values.
Historical Value
Postal Station B was constructed as a postal substation between 1938 and 1939 as part of the Confederation Square redevelopment. It is associated with the Diamond Jubilee of the Confederation celebrations in 1927 when the federal government implemented a massive redevelopment of downtown Ottawa. The new post office was crucial in redesigning the eastern end of Ottawa’s central business district, and it has become the main centre for delivering all postal services for the downtown core.
Architectural Value
Postal Station B is a good example of the Classical and Château styles used in civic buildings during the 1930s. The building’s roof was imposed by a political preference for large copper roofs, often in the Château Style, and its smooth stone face and minimal decoration reflect the simplified character of classicism during the early 20th century. Its very good functional quality is shown in the excellent craftsmanship and materials used in the exterior construction and the rich treatment of the public spaces within. The building remains one of the best examples of the architect W.E. Noffke’s work.
Masai Mara National Reserve
Kenya
East Africa
The spotted hyena is the most social of the Carnivora in that it has the largest group sizes and most complex social behaviors. Its social organization is unlike that of any other carnivore, bearing closer resemblance to that of cercopithecine primates (baboons and macaques) with respect to group-size, hierarchical structure, and frequency of social interaction among both kin and unrelated groupmates.
Cubs are born with soft, brownish black hair, and weigh 1.5 kg on average. Unique among carnivorous mammals, spotted hyenas are also born with their eyes open and with 6–7 mm long canine teeth and 4 mm long incisors. Also, cubs will attack each other shortly after birth. This is particularly apparent in same sexed litters and can result in the death of the weaker cub. – Wikipedia
I'm crazy about organization!
What began with a simple, child's vintage loom
(featured here in green), has grown and grown!
Another child's loom was ordered (not featured),
and brought with it some heddles . . .
I decided I needed a bed tray to contain some of my supplies!
This I can straddle and also use as a place to balance my loom,
as I weave . . . and that's another photo!
Of course the piece below didn't need a loom at all!
A dear friend likes this the best of all!
*sigh* . . . I'm just a hopeless artist . . .
PS . . . don't you just LOVE the little wooden lamb?
It comes apart and is actually a baby's toy!
Snow blankets the White House south grounds during a blizzard Feb. 6, 2010. (Official White House Photo by Pete Souza)
This official White House photograph is being made available only for publication by news organizations and/or for personal use printing by the subject(s) of the photograph. The photograph may not be manipulated in any way and may not be used in commercial or political materials, advertisements, emails, products, promotions that in any way suggests approval or endorsement of the President, the First Family, or the White House.
The Polish government began planning a museum and memorial at Auschwitz almost immediately after the war ended. The Polish parliament passed an act creating the Auschwitz-Birkenau State Museum on July, 2, 1947. The first exhibition opened in that same year in Auschwitz I. The initial exhibit was expanded in 1950, and a new exhibition was installed in 1955. This latter exhibition is still on display today, though it has been modified and revised. The museum has undergone many changes marking sites in the camp to better illustrate the complexities of the victimization of Jews and others at Auschwitz.
The Auschwitz-Birkenau memorial, located today on the site of the former Birkenau death camp, was a difficult project.
The unveiling of the International Monument to the Victims of Fascism in Birkenau, as the memorial was originally called, occurred in 1967 with approximately 200,000 people in attendance. Polish state officials, prisoners' organizations from many countries, the Israeli welfare minister, the East German and Italian foreign ministers, and numerous ambassadors and journalists were present. The memorial, too, has changed throughout the years. The plaques indicating that "4 million people" were killed at Auschwitz were removed in 1990. They were replaced with plaques stating the more accurate figure of “one and a half million.”
Birkenau was the largest of the more than 40 camps and sub-camps that made up the Auschwitz complex. During its three years of operation, it had a range of functions. When construction began in October 1941, it was supposed to be a camp for 125 thousand prisoners of war. It opened as a branch of Auschwitz in March 1942, and served at the same time as a center for the extermination of the Jews. In its final phase, from 1944, it also became a place where prisoners were concentrated before being transferred to labor in German industry in the depths of the Third Reich.
The majority—probably about 90%—of the victims of Auschwitz Concentration Camp died in Birkenau. This means approximately a million people. The majority, more than nine out of every ten, were Jews. A large proportion of the more than 70 thousand Poles who died or were killed in the Auschwitz complex perished in Birkenau. So did approximately 20 thousand Roma and Sinti, in addition to Soviet POWs and prisoners of other nationalities.
The European Organization for Nuclear Research (French: Organisation européenne pour la recherche nucléaire), known as CERN, is the world's largest particle physics laboratory, situated in the northwest suburbs of Geneva on the franco-Swiss border.
The organisation is currently the workplace of approximately 2600 full-time employees. Some 7931 scientists and engineers (representing 500 universities and 80 nationalities), about half of the world's particle physics community, work on experiments conducted at CERN.
en.wikipedia.org/wiki/CERN
The organization of light and shadow effects produce a new enrichment of vision.
~ Laszlo Moholy-Nagy - writing about one of his photograms. , 1000 Photo Icons by Anthony Bannon (Foreword), George Eastman House , ISBN: 3822820970 , Page: 521
A mysterious organization known only as “The Collective” seeks to take over the world, and its your job to stop them in MadPea's First Interactive Adventure Hunt!
Welcome to the MBI, Agent. Find the clues, solve the mysteries and earn prizes as you progress through the FREE TO PLAY Interactive Hunt from June 22nd until August 17th!
The Intelligence is now available for sale! If you own land; a store, a club or a sim and you are willing to open it up to the public, all you have to do is head on down to the MadPea Main Store to buy the intelligence, hide it from the Collective; the hunting Agents will rush to your space for the secrets that you keep!
Amazing themed prizes, achievements and lots and lots of fun! Join our free group MadPeas to find out more! maps.secondlife.com/secondlife/MadPea/66/128/33
Keep an eye on the MadPea Social Media pages and Website for more information! (This message will drive you Mad in ten seconds... 10... 9....)
Mount McKinley, Alaska is featured in this image photographed by an Expedition 11 crew member on the International Space Station in August 2005. This view – of the highest point in North America (20,230 feet) looks as if it were taken from an aircraft. The station crew member took advantage of cloud free skies and the powerful 800 mm lens to photograph this peak, 800 miles to the north of the spacecraft, which was located over the Gulf of Alaska.
One of the long-standing experiments on the International Space Station is called Crew Earth Observations. The unique vantage point of Earth from space has allowed astronauts to capture some of the most compelling photographs ever seen. They are not only beautiful photographs, but also offer insight into how the planet is changing over time, from human-caused changes like urban growth and reservoir construction, to natural dynamic events such as hurricanes, floods and volcanic eruptions. Crew members have been photographing Earth from space since the early Mercury missions beginning in 1961. The continuous images taken from the space station ensure this record remains unbroken.
In celebration of Earth month, Marshall has posted images on Instagram of our planet beginning with Expedition 1 from 2000 all the way through the current Expedition 47.
To follow NASA's Marshall Space Flight Center on Instagram, click here.
Marshall's Flickr will be posting these images this week in further celebration of Earth month. Keep up with all the images by clicking here.
_____________________________________________
These official NASA photographs are being made available for publication by news organizations and/or for personal use printing by the subject(s) of the photographs. The photographs may not be used in materials, advertisements, products, or promotions that in any way suggest approval or endorsement by NASA. All Images used must be credited. For information on usage rights please visit: www.nasa.gov/audience/formedia/features/MP_Photo_Guidelin...
We are planning on ripping out this wall pretty soon - the cabinet is built into the wall.
It's in an awkward location but I have grown to love this built-in despite it's country-esk feel.
The Hmong/Mong people (RPA: Hmoob/Moob, Nyiakeng Puachue: "", Pahawh Hmong: "" Hmong pronunciation: [ʰmɔ́ŋ]) are a Southeast Asian ethnic group living mainly in southern China, Vietnam, Laos, Thailand, and Myanmar. They have been members of the Unrepresented Nations and Peoples Organization (UNPO) since 2007. In China they are classified as a subgroup of the Miao people.
During the first and Second Indochina Wars, France and the United States' Central Intelligence Agency (CIA) recruited thousands of Hmong people in Laos to fight against forces from North and South Vietnam and the communist Pathet Lao insurgents. This CIA operation is known as the Secret War.
HISTORY OF HMONG
The Hmong traditions and legends indicate that they originated near the Yellow River region of China. According to linguist Martha Ratliff, there is linguistic evidence to suggest that they have occupied some of the same areas of southern China for over 8,000 years. Evidence from mitochondrial DNA in Hmong–Mien–speaking populations supports the southern origins of maternal lineages even further back in time, although it has been shown that Hmong-speaking populations had comparatively more contact with northern East Asians than had the Mien.
The ancient town of Zhuolu is considered to be the birthplace of the widely proclaimed legendary Hmong king, Chi You. Today, a statue of Chi You has been erected in the town. The author of the Guoyu, authored in the 4th to 5th century, considered Chi You’s Jiu Li tribe to be related to the ancient ancestors of the Hmong, the San-Miao people.
In 2011, White Hmong DNA was sampled and found to contain 7.84% D-M15 and 6%N(Tat) DNA. The researchers posited a genetic relationship between Hmong-Mien peoples and Mon-Khmer people groups dating to the Last Glacial Maximum approximately 15-18,000 years ago.
Conflict between the Hmong of southern China and newly arrived Han settlers increased during the 18th century under repressive economic and cultural reforms imposed by the Qing dynasty. This led to armed conflict and large-scale migrations well into the late 19th century, the period during which many Hmong people emigrated to Southeast Asia. The migration process had begun as early as the late-17th century, however, before the time of major social unrest, when small groups went in search of better agricultural opportunities.
The Hmong people were subjected to persecution and genocide by the Qing dynasty government. Kim Lacy Rogers wrote: "In the eighteenth and nineteenth centuries, while the Hmong lived in south-western China, their Manchu overlords had labeled them 'Miao' ('barbarian' or 'savage') and targeted them for genocide when they defied being humiliated, oppressed, and enslaved."
Since 1949, the Miao people (Chinese: 苗族; pinyin: miáo zú) has been an official term for one of the 55 official minority groups recognized by the government of the People's Republic of China. The Miao live mainly in southern China, in the provinces of Guizhou, Hunan, Yunnan, Sichuan, Guangxi, Hainan, Guangdong, and Hubei. According to the 2000 censuses, the number of 'Miao' in China was estimated to be about 9.6 million. The Miao nationality includes Hmong people as well as other culturally and linguistically related ethnic groups who do not call themselves Hmong. These include the Hmu, Kho (Qho) Xiong, and A Hmao. The White Miao (Bai Miao) and Green Miao (Qing Miao) are Hmong groups.
HMONG CLANS OF HAN ORIGN
A number of Miao lineage clans are also believed to have been founded by Chinese men who had married Miao women. These distinct Chinese-descended clans practice Chinese burial customs instead of Hmong style burials. In Sichuan, they were known as "Chinese Hmong" ("Hmong Sua"). The Hmong were instructed in military tactics by fugitive Chinese rebels.
Chinese men who had married into Hmong clans have established several Hmong clans. Chinese "surname groups" are comparable to the Hmong clans which are patrilineal, and practice exogamy. Hmong women married Han Chinese men who pacified the Ah rebels who were fighting against the Ming dynasty, and founded the Wang clan among the Hmong in Gongxian county, of Sichuan's Yibin district. Hmong women who married Chinese men founded a Xem clan in a Hmong village among Northern Thailand's Hmong. Lauj clan in Northern Thailand is another example of a clan created through Han and Hmong intermarriage. A Han Chinese with the family name of Deng found another Hmong clan there as well.
Jiangxi Han Chinese have held a claim as the forefathers of the southeast Guizhou Miao. Children were born to the many Miao women who had married Han Chinese soldiers in Taijiang before the second half of the 19th century. The Hmong Tian clan in Sizhou began in the seventh century as a migrant Han Chinese clan.
Non-Han women such as the Miao became wives of Han soldiers. These soldiers fought against the Miao rebellions during the Qing and Ming dynasties and at that time Han women were not available. The origin of the Tunbao people can be traced to the Ming dynasty, when the Hongwu Emperor sent 300,000 Han Chinese male soldiers in 1381 to conquer Yunnan and the men married Yao and Miao women.
The presence of women presiding over weddings was a feature noted in "Southeast Asian" marriages, such as in 1667 when a Miao woman in Yunnan married a Chinese official. In Yunnan, a Miao chief's daughter married a scholar in the 1600s who wrote that she could read, write, and listen in Chinese and read Chinese classics.
The Sichuan Hmong village of Wangwu was visited by Nicholas Tapp who wrote that the "clan ancestral origin legend" of the Wang Hmong clan, had said that there were several intermarriages with Han Chinese and possibly one of these was their ancestor Wang Wu; there were two types of Hmong, "cooked", who sided with Chinese, and "raw", who rebelled against the Chinese. The Chinese were supported by the Wang Hmong clan. A Hmong woman was married by the non-Hmong Wang Wu according to The Story of the Ha Kings in Wangwu village.
CULTURE
Hmong people have their own terms for their subcultural divisions. Hmong Der (Hmoob Dawb), and Hmong Leng (Hmoob Leeg) are the terms for two of the largest groups in the United States and Southeast Asia. These subgroups are also known as the White Hmong, and Blue or Green Hmong, respectively. These names originate from the color and designs of women's dresses in each respective group, with the White Hmong distinguished by the white dresses women wear on special occasions, and the Blue/Green Hmong by the blue batiked dresses that the women wear. The name and pronunciation "Hmong" is exclusively used by the White Hmong to refer to themselves, and many dictionaries use only the White Hmong dialect.
In the Romanized Popular Alphabet, developed in the 1950s in Laos, these terms are written Hmoob Dawb (White Hmong) and Hmoob Leeg (Green Hmong). The final consonants indicate with which of the eight lexical tones the word is pronounced.
White Hmong and Green Hmong speak mutually intelligible dialects of the Hmong language, with some differences in pronunciation and vocabulary. One of the most characteristic differences is the use of the voiceless /m̥/ in White Hmong, indicated by a preceding "H" in Romanized Popular Alphabet. Voiceless nasals are not found in the Green Hmong dialect. Hmong groups are often named after the dominant colors or patterns of their traditional clothing, style of head-dress, or the provinces from which they come.
VIETNAM AND LAOS
The Hmong groups in Vietnam and Laos, from the 18th century to the present day, are known as Black Hmong (Hmoob Dub), Striped Hmong (Hmoob Txaij), White Hmong (Hmoob Dawb), Hmong Leng (Hmoob Leeg) and Green Hmong (Hmoob Ntsuab). In other places in Asia, groups are also known as Black Hmong (Hmoob Dub or Hmong Dou), Striped Hmong (Hmoob Txaij or Hmoob Quas Npab), Hmong Shi, Hmong Pe, Hmong Pua, and Hmong Xau, Hmong Xanh (Green Hmong), Hmong Do (Red Hmong), Na Mieo and various other subgroups. These include the Flower Hmong or the Variegated Hmong (Hmong Lenh or Hmong Hoa), so named because of their bright, colorful embroidery work (called pa ndau or paj ntaub, literally "flower cloth").
NOMENCLATURE
CHINA
Usage of the term "Miao" (苗) in Chinese documents dates back to the Shi Ji (1st century BC) and the Zhan Guo Ce (late Western Han Dynasty). During this time, it was generally applied to people of the southern regions thought to be descendants of the San Miao kingdom (dated to around the 3rd millennium BC.) The term does not appear again until the Ming dynasty (1368–1644), by which time it had taken on the connotation of "barbarian." Being a variation of Nanman, it was used to refer to one kind of indigenous people in the southern China who had not been assimilated into Han culture. During this time, references to Unfamiliar (生 Sheng) and Familiar (熟 Shu) Miao appear, referring to level of assimilation and political cooperation of the two groups. Not until the Qing dynasty (1644–1911) do more finely grained distinctions appear in writing. Even then, discerning which ethnic groups are included in various classifications can be problematic.
This inconsistent usage of "Miao" makes it difficult to say for sure if Hmong and Mong people are always included in these historical writings. Christian Culas and Jean Michaud note: "In all these early accounts, then, until roughly the middle of the 19th century, there is perpetual confusion about the exact identity of the population groups designated by the term Miao. We should, therefore, be cautious with respect to the historical value of any early associations."
Linguistic evidence, however, places Hmong and Mong people in the same regions of southern China that they inhabit today for at least the past 2,000 years. By the mid-18th century, classifications become specific enough that it is easier to identify references to Hmong and Mong people.
The term 'Miao' is used today by the Chinese government to denote a group of linguistically and culturally related people (including the Hmong, Hmu, Kho Xiong, and A Hmao). The Hmong and Miao of China today believe they are one people with cultural and linguistic affiliations that transcend oceans and national boundaries. The educated elites of the two groups maintain close transnational contacts with one another.
SOUTHEAST ASIA
In Southeast Asia, Hmong people are referred to by other names, including: Vietnamese: Mèo, Mông or H'Mông; Lao: ແມ້ວ (Maew) or ມົ້ງ (Mong); Thai: แม้ว (Maew) or ม้ง (Mong); Burmese: မုံလူမျိုး (mun lu-myo). The xenonym, "Mèo", and variants thereof, are considered highly derogatory by some Hmong people in the USA.
A recent DNA research in Thailand found that Hmong paternal lineage is quite different from those lu Mien and other Southeast Asian tribes. The Hmong-Mien (HM) and Sino-Tibetan (ST) speaking groups are known as hill tribes in Thailand; they were the subject of the first studies to show an impact of patrilocality vs. matrilocality on patterns of mitochondrial (mt) DNA vs. male-specific portion of the Y chromosome (MSY) variation. However, HM and ST groups have not been studied in as much detail as other Thai groups; here we report and analyze 234 partial MSY sequences (∼2.3 mB) and 416 complete mtDNA sequences from 14 populations that, when combined with our previous published data, provides the largest dataset yet for the hill tribes. We find a striking difference between Hmong and IuMien (Mien-speaking) groups: the Hmong are genetically different from both the IuMien and all other Thai groups, whereas the IuMien are genetically more similar to other linguistic groups than to the Hmong. In general, we find less of an impact of patrilocality vs. matrilocality on patterns of mtDNA vs. MSY variation than previous studies. However, there is a dramatic difference in the frequency of MSY and mtDNA lineages of Northeast Asian (NEA) origin vs. Southeast Asian (SEA) origin in HM vs. ST groups: HM groups have high frequencies of NEA MSY lineages but lower frequencies of NEA mtDNA lineages, while ST groups show the opposite. A potential explanation is that the ancestors of Thai HM groups were patrilocal, while the ancestors of Thai ST groups were matrilocal. Overall, these results attest to the impact of cultural practices on patterns of mtDNA vs. MSY variation.
HMONG/MONG CONTROVERSY
When Western authors came in contact with Hmong people, beginning in the 18th century, they referred to them in writing by ethnonyms assigned by the Chinese (i.e., Miao, or variants). This practice continued into the 20th century. Even ethnographers studying the Hmong people in Southeast Asia often referred to them as Meo, a corruption of Miao applied by Thai and Lao people to the Hmong. Although "Meo" was an official term, it was often used as an insult against the Hmong people, and it is considered to be derogatory.
The issue came to a head during the passage of California State Assembly Bill (AB) 78, in the 2003–2004 season. Introduced by Doua Vu and Assembly Member Sarah Reyes, District 31 (Fresno), the bill encouraged changes in secondary education curriculum to include information about the Secret War and the role of Hmong people in the war. Furthermore, the bill called for the use of oral histories and first-hand accounts from Hmong people who had participated in the war and who were caught up in the aftermath. Originally, the language of the bill mentioned only "Hmong" people, intending to include the entire community. Several Mong Leng activists, led by Dr. Paoze Thao (Professor of Linguistics and Education at California State University, Monterey Bay), drew attention to the problems associated with omitting "Mong" from the language of the bill. They noted that despite nearly equal numbers of Hmong Der and Mong Leng in the United States, resources are disproportionately directed toward the Hmong Der community. This includes not only scholarly research but also the translation of materials, potentially including the curriculum proposed by the bill. Despite these arguments, "Mong" was not added to the bill. In the version that passed the assembly, "Hmong" was replaced by "Southeast Asians", a more broadly inclusive term.
Dr. Paoze Thao and some others feel strongly that "Hmong" can refer to only Hmong Der people and does not include "Mong" Leng people. He feels that the usage of "Hmong" about both groups perpetuates the marginalization of Mong Leng language and culture. Thus, he advocates the usage of both "Hmong" and "Mong" when referring to the entire ethnic group. Other scholars, including anthropologist Dr. Gary Yia Lee (a Hmong Der person), suggest that "Hmong" has been used for the past 30 years to refer to the entire community and that the inclusion of Mong Leng people is understood. Some argue that such distinctions create unnecessary divisions within the global community and will only confuse non-Hmong and Mong people trying to learn more about Hmong and Mong history and culture.
As a compromise alternative, multiple iterations of "Hmong" are proposed. A Hmong theologian, Rev. Dr. Paul Joseph T. Khamdy Yang has proposed the term “HMong” to encompass both the Hmong and Mong community by capitalizing the H and the M. The ethnologist Jacques Lemoine has also begun to use the term (H)mong when referring to the entirety of the Hmong and Mong community.
HMONG, MONG AND MIAO
Some non-Chinese Hmong advocate that the term Hmong be used not only for designating their dialect group but also for the other Miao groups living in China. They generally claim that the word "Miao" or "Meo" is a derogatory term, with connotations of barbarism, that probably should not be used at all. The term was later adopted by Tai-speaking groups in Southeast Asia where it took on especially insulting associations for Hmong people despite its official status.
In modern China, the term "Miao" does not carry these negative associations and people of the various sub-groups that constitute this officially recognized nationality freely identify themselves as Miao or Chinese, typically reserving more specific ethnonyms for intra-ethnic communication. During the struggle for political recognition after 1949, it was members of these ethnic minorities who campaigned for identification under the umbrella term "Miao"—taking advantage of its familiarity and associations of historical political oppression.
Contemporary transnational interactions between Hmong in the West and Miao groups in China, following the 1975 Hmong diaspora, have led to the development of a global Hmong identity that includes linguistically and culturally related minorities in China that previously had no ethnic affiliation. Scholarly and commercial exchanges, increasingly communicated via the Internet, have also resulted in an exchange of terminology, including Hmu and A Hmao people identifying as Hmong and, to a lesser extent, Hmong people accepting the designation "Miao," within the context of China. Such realignments of identity, while largely the concern of economically elite community leaders reflects a trend towards the interchangeability of the terms "Hmong" and "Miao.
DIASPORA
Roughly 95% of the Hmong live in Asia. Linguistic data show that the Hmong of the Peninsula stem from the Miao of southern China as one among a set of ethnic groups belonging to the Hmong–Mien language family. Linguistically and culturally speaking, the Hmong and the other sub-groups of the Miao have little in common.
Vietnam, where their presence is attested from the late 18th century onwards and characterized with both assimilation, cooperation and hostility, is likely to be the first Indochinese country into which the Hmong migrated. During the colonization of 'Tonkin' (north Vietnam) between 1883 and 1954, a number of Hmong decided to join the Vietnamese Nationalists and Communists, while many Christianized Hmong sided with the French. After the Viet Minh victory, numerous pro-French Hmong had to fall back to Laos and South Vietnam.
At the 2019 national census, there were 1,393,547 Hmong living in Vietnam, the vast majority of them in the north of the country. The traditional trade in coffin wood with China and the cultivation of the Opium Poppy – both prohibited only in 1993 in Vietnam – long guaranteed a regular cash income. Today, converting to cash cropping is the main economic activity. As in China and Laos, there is a certain degree of participation of Hmong in the local and regional administration. In the late 1990s, several thousands of Hmong started moving to the Central Highlands and some crossed the border into Cambodia, constituting the first attested presence of Hmong settlers in that country.
In 2015, the Hmong in Laos numbered 595,028. Hmong settlement there is nearly as ancient as in Vietnam. After decades of distant relations with the Lao kingdoms, closer relations between the French military and some Hmong on the Xieng Khouang plateau were set up after World War II. There, a particular rivalry between members of the Lo and Ly clans developed into open enmity, also affecting those connected with them by kinship. Clan leaders took opposite sides and as a consequence, several thousand Hmong participated in the fighting against the Pathet Lao Communists, while perhaps as many were enrolled in the People's Liberation Army. As in Vietnam, numerous Hmong in Laos also genuinely tried to avoid getting involved in the conflict in spite of the extremely difficult material conditions under which they lived during wartime.
After the 1975 Communist victory, thousands of Hmong from Laos had to seek refuge abroad (see Laos below). Approximately 30 percent of the Hmong left, although the only concrete figure we have is that of 116,000 Hmong from Laos and Vietnam together seeking refuge in Thailand up to 1990.
In 2002 the Hmong in Thailand numbered 151,080. The presence of Hmong settlements there is documented from the end of the 19th century. Initially, the Siamese paid little attention to them. But in the early 1950s, the state suddenly took a number of initiatives aimed at establishing links. Decolonization and nationalism were gaining momentum in the Peninsula and wars of independence were raging. Armed opposition to the state in northern Thailand, triggered by outside influence, started in 1967 while here again, much Hmong refused to take sides in the conflict. Communist guerrilla warfare stopped by 1982 as a result of an international concurrence of events that rendered it pointless. Priority is since given by the Thai state to sedentarizing the mountain population, introducing commercially viable agricultural techniques and national education, with the aim of integrating these non-Tai animists within the national identity.
Myanmar most likely includes a modest number of Hmong (perhaps around 2,500) but no reliable census has been conducted there recently.
As result of refugee movements in the wake of the Indochina Wars (1946–1975), in particular, in Laos, the largest Hmong community to settle outside Asia went to the United States where approximately 100,000 individuals had already arrived by 1990. By the same date, 10,000 Hmong had migrated to France, including 1,400 in French Guyana. Canada admitted 900 individuals, while another 360 went to Australia, 260 to China, and 250 to Argentina. Over the following years and until the definitive closure of the last refugee camps in Thailand in 1998, additional numbers of Hmong have left Asia, but the definitive figures are still to be produced.
In the rest of the world, where about 5% of the world Hmong population now lives, the United States is home to the largest Hmong population. The 2008 Census counted 171,316 people solely of Hmong ancestry, and 221,948 persons of at least partial Hmong ancestry. Other countries with significant populations include:
France: 15,000
Australia: 2,000
French Guiana: 1,500
Canada: 835
Argentina: 600
The Hmong population within the United States is centered in the Upper Midwest (Wisconsin, Minnesota) and California.
HMONG IN VIETNAM
Hmongs in Vietnam today are perceived very differently between various political organizations and changed throughout times. The Hmongs of Vietnam are a small minority and because of this, their loyalty toward the Vietnamese state has also been under question. Nonetheless, most Hmongs in Vietnam are fiercely loyal to the Vietnamese state, regardless of the current ideologies of the government with only those minorities supportive of Hmong resistance in Laos and Cambodia. These are mostly Christian Hmongs who have fallen under target and poverty strike by alienation of both three Indochinese governments, since there has been no Hmong armed separatism in the country. The Hmongs in Vietnam also receive cultural and political promotion from the government alike. This unique feature distanced Vietnamese Hmongs from Laotian Hmongs, as their Laotian cousins are strongly anti-Vietnamese.
LAOS
U.S. AND LAOTIAN CIVIL WAR
In the early 1960s, partially as a result of the North Vietnamese invasion of Laos, the U.S. Central Intelligence Agency's (CIA) Special Activities Division began to recruit, train and lead the indigenous Hmong people in Laos to fight against North Vietnamese Army divisions invading Laos during the Vietnam War. This "Secret Army" was organized into various mobile regiments and divisions, including various Special Guerrilla Units, all of whom were led by General Vang Pao. An estimated sixty-percent (60%) of Hmong men in Laos joined up.
While Hmong soldiers were known to assist the North Vietnamese in many situations, Hmong soldiers were also recognized for serving in combat against the NVA and the Pathet Lao, helping block Hanoi's Ho Chi Minh trail inside Laos and rescuing downed American pilots. Though their role was generally kept secret in the early stages of the conflict, they made great sacrifices to help the U.S.
Thousands of economic and political refugees have resettled in Western countries in two separate waves. The first wave resettled in the late 1970s, mostly in the United States, after the North Vietnamese and Pathet Lao takeovers of the pro-US governments in South Vietnam and Laos respectively. The Lao Veterans of America, and Lao Veterans of America Institute, helped to assist in the resettlement of many Laotian and Hmong refugees and asylum seekers in the United States, especially former Hmong veterans and their family members who served in the "U.S. Secret Army" in Laos during the Vietnam War.
HMONG LAO RESISTANCE
For many years, the Neo Hom resistance and political movement played a key role in resistance to the Vietnam People's Army in Laos following the U.S. withdrawal in 1975. Vang Pao played a significant role in this movement. Additionally, a spiritual leader Zong Zoua Her, as well as other Hmong leaders, including Pa Kao Her or Pa Khao Her, rallied some of their followers in an additional factionalized guerrilla resistance movement called ChaoFa (RPA: Cob Fab, Pahawh Hmong: ChaoFaPahawh.png). These events led to the yellow rain controversy when the United States accused the Soviet Union of supplying and using chemical weapons in this conflict.
Small groups of Hmong people, many of the second or third generation descendants of former CIA soldiers, remain internally displaced in remote parts of Laos, in fear of government reprisals. Faced with continuing military operations against them by the government and a scarcity of food, some groups have begun coming out of hiding, while others have sought asylum in Thailand and other countries. Hmongs in Laos, in particularly, develop a stronger and deeper anti-Vietnamese sentiment than its Vietnamese Hmong cousins, due to historic persecution perpetrated by the Vietnamese against them.
CONTROVERSY OVER REPATRIATION
In June 1991, after talks with the UNHCR and the Thai government, Laos agreed to the repatriation of over 60,000 Lao refugees living in Thailand, including tens of thousands of Hmong people. Very few of the Lao refugees, however, were willing to return voluntarily. Pressure to resettle the refugees grew as the Thai government worked to close its remaining refugee camps. While some Hmong people returned to Laos voluntarily, with development assistance from UNHCR, coercive measures and forced repatriation was used to send thousands of Hmong back to the communist regime they had fled. Of those Hmong who did return to Laos, some quickly escaped back to Thailand, describing discrimination and brutal treatment at the hands of Lao authorities.
In the 1980s, 1990s and early 2000s, The Center for Public Policy Analysis, a non-governmental public policy research organization, and its Executive Director, Philip Smith, played a key role in raising awareness in the U.S. Congress and policy making circles in Washington, D.C. about the plight of the Hmong and Laotian refugees in Thailand and Laos. The CPPA, backed by a bipartisan coalition of Members of the U.S. Congress as well as human rights organizations, conducted numerous research missions to the Hmong and Laotian refugee camps along the Mekong River in Thailand, as well as the Buddhist temple of Wat Tham Krabok.
Amnesty International, the Lao Veterans of America, Inc., the United League for Democracy in Laos, Inc., Lao Human Rights Council, Inc. (led by Dr. Pobzeb Vang Vang Pobzeb, and later Vaughn Vang) and other non-governmental organizations (NGOs) and human rights organizations joined the opposition to forced repatriation.
Although some accusations of forced repatriation were denied, thousands of Hmong people refused to return to Laos. In 1996, as the deadline for the closure of Thai refugee camps approached, and under mounting political pressure, the U.S. agreed to resettle Hmong refugees who passed a new screening process. Around 5,000 Hmong people who were not resettled at the time of the camp closures sought asylum at Wat Tham Krabok, a Buddhist monastery in central Thailand where more than 10,000 Hmong refugees were already living. The Thai government attempted to repatriate these refugees, but the Wat Tham Krabok Hmong refused to leave and the Lao government refused to accept them, claiming they were involved in the illegal drug trade and were of non-Lao origin.
In 2003, following threats of forcible removal by the Thai government, the U.S., in a significant victory for the Hmong, agreed to accept 15,000 of the refugees. Several thousand Hmong people, fearing forced repatriation to Laos if they were not accepted for resettlement in the U.S., fled the camp to live elsewhere within Thailand where a sizable Hmong population has been present since the 19th century.
In 2004 and 2005, thousands of Hmong fled from the jungles of Laos to a temporary refugee camp in the Thai province of Phetchabun.
The European Union, UNHCHR, and international groups have since spoken out about the forced repatriation.
ALLEGED PLOT TO OVERTHROW THE GOVERMENT OF LAOS
On 4 June 2007, as part of an investigation labeled "Operation Tarnished Eagle," warrants were issued by U.S. federal courts ordering the arrest of Vang Pao and nine others for plotting to overthrow the government of Laos in violation of the federal Neutrality Acts and for multiple weapons charges. The federal charges allege that members of the group inspected weapons, including AK-47s, smoke grenades, and Stinger missiles, with the intent of purchasing them and smuggling them into Thailand in June 2007 where they were intended to be used by Hmong resistance forces in Laos. The one non-Hmong person of the nine arrested, Harrison Jack, a 1968 West Point graduate and retired Army infantry officer, allegedly attempted to recruit Special Operations veterans to act as mercenaries.
In an effort to obtain the weapons, Jack allegedly met unknowingly with undercover U.S. federal agents posing as weapons dealers, which prompted the issuance of the warrants as part of a long-running investigation into the activities of the U.S.-based Hmong leadership and its supporters.
On 15 June, the defendants were indicted by a grand jury and a warrant was also issued for the arrest of an 11th man, allegedly involved in the plot. Simultaneous raids of the defendants' homes and work locations, involving over 200 federal, state and local law enforcement officials, were conducted in approximately 15 cities in Central and Southern California in the US.
Multiple protest rallies in support of the suspects, designed to raise awareness of the treatment of Hmong peoples in the jungles of Laos, took place in California, Minnesota, Wisconsin, Alaska, and several of Vang Pao's high-level supporters in the U.S. criticized the California court that issued the arrest warrants, arguing that Vang is a historically important American ally and a valued leader of U.S. and foreign-based Hmong. However, calls for then Californian Republican Governor Arnold Schwarzenegger and then President George W. Bush to pardon the defendants were not answered, presumably pending a conclusion of the large and then still-ongoing federal investigation.
On 18 September 2009, the US federal government dropped all charges against Vang Pao, announcing in a release that the federal government was permitted to consider "the probable sentence or other consequences if the person is convicted." On 10 January 2011, after Vang Pao's death, the federal government dropped all charges against the remaining defendants saying, "Based on the totality of the circumstances in the case, the government believes, as a discretionary matter, that continued prosecution of defendants is no longer warranted," according to court documents.
THAILAND
The Hmong presence in Thailand dates back, according to most authors, to the turn of the 20th century when families migrated from China through Laos and Burma. A relatively small population, they still settled dozens of villages and hamlets throughout the northern provinces. The Hmong were then registered by the state as the Meo hill tribe. Then, more Hmong migrated from Laos to Thailand following the victory of the Pathet Lao in 1975. While some ended up in refugee camps, others settled in mountainous areas among more ancient Hill Tribes.
AMERICAS
Many Hmong refugees resettled in the United States after the Vietnam War. Beginning in December 1975, the first Hmong refugees arrived in the U.S., mainly from refugee camps in Thailand; however, only 3,466 were granted asylum at that time under the Indochina Migration and Refugee Assistance Act of 1975. In May 1976, another 11,000 were allowed to enter the United States, and by 1978 some 30,000 Hmong people had immigrated. This first wave was made up predominantly of men directly associated with General Vang Pao's secret army. It was not until the passage of the Refugee Act of 1980 that families were able to enter the U.S., becoming the second wave of Hmong immigrants. Hmong families scattered across all 50 states but most found their way to each other, building large communities in California, Minnesota and Wisconsin. As of the 2010 census, 260,073 Hmong people reside in the United States the majority of whom live in California (91,224), Minnesota (66,181), and Wisconsin (49,240), an increase from 186,310 in 2000. Of them, 247,595 or 95.2% are Hmong alone, and the remaining 12,478 are mixed Hmong with some other ethnicity or race. The vast majority of part-Hmong are under 10 years old.
The Hmong people, who are a distinct ethnic group with ancient roots and ancestry in China, began settling in Minnesota in 1975. The Hmong came to Minnesota as refugees from the destructive wars that had ravaged and taken place in their homelands in Laos. Today, there are 150,000 Hmong in the U.S. states of Minnesota, Wisconsin, and California. More than 66,000 Hmong reside in Minnesota with the majority living in the St. Paul area. The Twin Cities metro is home to the largest concentration of Hmong in America. For decades, the Hmong have not only made a profound impact on their adopted home in Minnesota, but the Hmong culture has collaborated with the community to document this remarkable story by collecting images, artifacts, oral histories, sharing stories, and by publishing articles and books on the Hmong experience.
In terms of cities and towns, the largest Hmong-American community is in St. Paul (29,662), followed by Fresno (24,328), Sacramento (16,676), Milwaukee (10,245), and Minneapolis (7,512).
There are smaller Hmong communities scattered across the United States, including those in Minnesota (Rochester, Mankato, Duluth) Michigan (Detroit and Warren); Anchorage, Alaska; Denver, Colorado; Portland, Oregon; Washington; North Carolina (Charlotte, Morganton); South Carolina (Spartanburg); Georgia (Auburn, Duluth, Monroe, Atlanta, and Winder); Florida (Tampa Bay); Wisconsin (Madison, Eau Claire, Appleton, Green Bay, Milwaukee, Oshkosh, La Crosse, Sheboygan, Manitowoc, and Wausau); Aurora, Illinois; Kansas City, Kansas; Tulsa, Oklahoma; Missoula, Montana; Des Moines, Iowa; Springfield, Missouri; Arkansas, Fitchburg, Massachusetts, and Providence, Rhode Island.
Canada's small Hmong population is mostly concentrated within the province of Ontario. Kitchener, Ontario has 515 residents of Hmong descent, and has a Hmong church.
There is also a small community of several thousand Hmong who migrated to French Guiana in the late 1970s and early 1980s, that can be mainly found in the Hmong villages of Javouhey (1200 individuals) and Cacao (950 individuals).
RELIGIOUS PERSECUTION
Some Laos- and Vietnam-based Hmong Animists and Christians, including Protestant and Catholic believers, have been subjected to military attacks, police arrest, imprisonment, forced disappearances, extrajudicial killings, and torture on anti-religious grounds.
The deportation of Zoua Yang and her 27 children from Thailand in December 19, 2005 after the group was arrested attending a Christian church in Ban Kho Noi, Phetchabun Province, Thailand, where upon arrival back in Laos, Ms. Yang and her children were detained, after which the whereabouts of much of the family are still unknown.
For example, in 2013, a Hmong Christian pastor, Vam Ngaij Vaj (Va Ngai Vang), was beaten to death by police and security forces. In February 2014, in Hanoi, Vietnamese government officials refused to allow medical treatment for a Hmong Christian leader, Duong Van Minh, who was suffering from a serious kidney illness. In 2011, Vietnam People's Army troops were used to crush a peaceful demonstration by Hmong Catholic, Protestant and Evangelical Christian believers who gathered in Dien Bien Province and the Dien Bien Phu area of northwestern Vietnam, according to Philip Smith of the Center for Public Policy Analysis, independent journalists and others.
The U.S. Commission on International Religious Freedom has documented official and ongoing religious persecution, religious freedom violations against the Laotian and Hmong people in both Laos and Vietnam by the governments. In April 2011, the Center for Public Policy Analysis also researched and documented cases of Hmong Christians being attacked and summarily executed, including four Lao Hmong Christians.
WIKIPEDIA
January 12, 2012
SPECIAL TO FLORIDA WEEKLY
The Palm Beach County Cultural Council, the official arts agency serving non-profit cultural organizations and professional artists throughout the county, has announced the schedule for its grand opening week in the council’s new home in downtown Lake Worth.
In December 2011, the council moved into the historic Robert M. Montgomery Jr. Building at 601 Lake Ave. The building first opened in 1940 as the Lake Worth Theater and later housed three different art museums, but has been closed to the public since 2005.
Scheduled to reopen to the public on Jan. 19 2012, the newly renovated building will serve as the cultural council’s headquarters. The building’s 11,000 square feet will include galleries for community exhibitions, an artist resource center, tourism services, education and training facilities, as well as meeting space.
“It is critically important for the umbrella organization for art and culture in Palm Beach County to have a hub,” Cultural Council Board Chairman Michael J. Bracci said in a written statement. “The building will help people understand the importance of art and culture to our quality of life. It provides a place for the cultural community as well as our residents and visitors to gather and find information. It is also vitally important to the strategic goals of the cultural council. We couldn’t be more pleased.”
Named after the late Robert M. Montgomery Jr., a prominent attorney and philanthropist, the building was renovated with assistance from the Lake Worth Community Redevelopment Agency (CRA), which committed $700,000 for the project. The CRA’s grant is part of its larger Cultural Renaissance Program, focusing on redevelopment through the establishment of artists, cultural centers and institutes within Lake Worth, while expanding the economic base and improving the investment image of the area.
When the Montgomery family donated the classic building to the cultural council in January 2010, it was the largest single donation in the council’s 33-year history.
“I am extremely proud to make this gift in honor of Bob’s memory, and the legacy he built in the legal, cultural and philanthropic communities,” said Mary Montgomery, when she donated the building last January. “Giving this historic building to the cultural council will strengthen Bob’s vision of a healthy cultural foundation developing better students, better citizens and a better community.”
Credit for the data above is given to the following websites:
palmbeach.floridaweekly.com/articles/cultural-council-ope...
www.palmbeachpost.com/article/20120119/ENTERTAINMENT/8120...
issuu.com/passportpublications/docs/robert_montgomery_bui...
SN/NC: Hylocereus Undate, Syn. Hylocereus Monacanthus, Selenicereus Megalanthus, Cactaceae Family
Hylocereus is a genus of cacti, often referred to as night-blooming cactus (though the term is also used for many other cacti). Several species have large edible fruits, which are known as pitahayas or dragonfruits. Whether Hylocereus is a distinct genus is uncertain as of July 2013.
In the classification of the International Cactaceae Systematics Group of the International Organization for Succulent Plant Study, the genus Hylocereus is one of the six genera of the tribe Hylocereeae. In this classification, the genus Wilmattea Britton & Rose is included in Hylocereus. A 2011 study of the molecular phylogeny of the Cactaceae concluded that neither the tribe nor the genus was monophyletic (i.e. neither comprised all the descendants of a common ancestor). Two species of Hylocereus formed a clade with two species of Selenicereus, suggesting that the genera were not distinct.
La pitaya, también conocida con otros nombres como pitahaya, picajón, yaurero, warakko, fruta del dragón o dragon fruit, es una fruta originaria de Centro América de la familia de las cactáceas. Tiene forma ovalada, con espinas por fuera y se pueden encontrar tres variedades: amarilla por fuera y pulpa blanca con semillas por dentro, roja por fuera y pulpa blanca o pulpa roja con semillas por dentro. Es muy aromática y su sabor es muy dulce y agradable, también resulta imprescindible destacar su excelente valor nutricional. Pitahaya, Pitaya o Fruta del dragón (posteriormente) son nombres de una fruta de las especies Hylocereus y Selenicereus, de la familia de Cactaceae, proveniente de América, y se produce en países como Nicaragua, Colombia, Brasil, Perú, Ecuador, Argentina y México. Actualmente en Europa hay plantaciones vegetando con éxito en Málaga y Sevilla, sur de España, y se lleva experimentando con buenos resultados los últimos años en Canarias.
Pitaia, uma variante da nossa palma, ou tuna. Deliciosa cactácea e é o nome dado ao fruto de várias espécies de cactos epífitos dos gêneros Hylocereus e Selenicereus, nativas de regiões da América Central e México, também cultivadas em Israel, no Brasil e na China. O termo "pitaia" significa "fruta escamosa". É também chamada de "fruta-dragão" em algumas línguas, como o inglês e em línguas asiáticas. Existem três espécies, todas muito comercializadas pelos seus frutos, que lhes dão os nomes: a pitaia-branca (rosa por fora e branca por dentro), a pitaia-amarela (amarela por fora e branca por dentro) e a pitaia-vermelha (avermelhada por dentro e por fora). Como a planta da pitaia só floresce pela noite (com grandes flores brancas), suas flores são algumas das várias plantas chamadas de "flor da noite". As pitaias de casca vermelha, particularmente, são grande fonte de Vitamina A. Pitaias são ricas em fibras e minerais, principalmente zinco e ferro. as vermelhas são ricas em ferro, as amarelas em zinco. As sementes são pobres em gordura poliinsaturada, e as vermelhas em particular não possuem gordura saturada.Pitaias também possuem quantidades significativas de antioxidantes, que previnem os radicais livres.
Pitaya, heerlijke cactus en is de naam die wordt gegeven aan de vrucht van verschillende soorten epifytische cactussen van de geslachten Hylocereus en Selenicereus, afkomstig uit regio's van Midden-Amerika en Mexico, ook gekweekt in Israël, Brazilië en China. De term "pitaya" betekent "geschubd fruit". Het wordt in sommige talen ook "drakenfruit" genoemd, zoals Engelse en Aziatische talen. Er zijn drie soorten, die allemaal erg gecommercialiseerd zijn vanwege hun fruit, waardoor ze de namen krijgen: de witte pitaia (roze van buiten en wit van binnen), de gele pitaia (geel van buiten en wit van binnen) en de rode pitaia ( rood van binnen en van buiten). Omdat de pitaia-plant alleen 's nachts bloeit (met grote witte bloemen), zijn de bloemen enkele van de vele planten die "nachtbloem" worden genoemd. Pita's met een rode huid zijn bijzonder goede bronnen van vitamine A. Pitayas zijn rijk aan vezels en mineralen, vooral zink en ijzer. de rode zijn rijk aan ijzer, de gele aan zink. De zaden bevatten weinig meervoudig onverzadigd vet, en met name de rode bevatten geen verzadigd vet. Pitaias bevatten ook aanzienlijke hoeveelheden antioxidanten, die vrije radicalen voorkomen.
Pitaya, Köstlicher Kaktus und ist der Name für die Früchte verschiedener Arten von epiphytischen Kakteen der Gattungen Hylocereus und Selenicereus, die in Regionen Mittelamerikas und Mexikos beheimatet sind und auch in Israel, Brasilien und China angebaut werden. Der Begriff "Pitaya" bedeutet "schuppige Frucht". In einigen Sprachen wie Englisch und Asien wird es auch "Drachenfrucht" genannt. Es gibt drei Sorten, die alle für ihre Früchte stark kommerzialisiert sind und ihnen die Namen geben: die weiße Pitaia (außen rosa und innen weiß), die gelbe Pitaia (außen gelb und innen weiß) und die rote Pitaia (außen) innen und außen rot). Da die Pitaia-Pflanze nur nachts blüht (mit großen weißen Blüten), sind die Blüten einige der vielen Pflanzen, die "Nachtblume" genannt werden. Rothäutige Pitas sind besonders gute Quellen für Vitamin A. Pitayas sind reich an Ballaststoffen und Mineralien, insbesondere Zink und Eisen. Die roten sind reich an Eisen, die gelben an Zink. Die Samen enthalten wenig mehrfach ungesättigtes Fett, und insbesondere die roten enthalten kein gesättigtes Fett. Pitaias enthalten auch erhebliche Mengen an Antioxidantien, die freie Radikale verhindern.
Pitaya, une délicieux cactus et c'est le nom donné au fruit de différents types de cactus épiphytes des genres Hylocereus et Selenicereus, originaires des régions d'Amérique centrale et du Mexique, également cultivés en Israël, au Brésil et en Chine. Le terme «pitaya» signifie «fruit écailleux». Il est également appelé «fruit du dragon» dans certaines langues comme l'anglais et les langues asiatiques. Il existe trois variétés, toutes très commercialisées pour leurs fruits, ce qui leur donne les noms: la pitaia blanche (rose à l'extérieur et blanche à l'intérieur), la pitaia jaune (jaune à l'extérieur et blanche à l'intérieur) et la pitaia rouge ( rouge à l'intérieur et à l'extérieur). Parce que la plante pitaia ne fleurit que la nuit (avec de grandes fleurs blanches), les fleurs font partie des nombreuses plantes appelées "fleur de nuit". Les pitas à peau rouge sont particulièrement bonnes sources de vitamine A.
Les pitayas sont riches en fibres et en minéraux, en particulier en zinc et en fer. les rouges sont riches en fer, les jaunes en zinc. Les graines sont pauvres en graisses polyinsaturées, et les rouges en particulier ne contiennent pas de graisses saturées. Les pitaias contiennent également des quantités importantes d'antioxydants, qui empêchent les radicaux libres.
Pitaya - Un delizioso cactus ed è il nome dato al frutto di diversi tipi di cactus epifiti dei generi Hylocereus e Selenicereus, originari delle regioni del Centro America e del Messico, coltivati anche in Israele, Brasile e Cina. Il termine "pitaya" significa "frutto squamoso". È anche chiamato "frutto del drago" in alcune lingue come l'inglese e le lingue asiatiche. Esistono tre varietà, tutte altamente commercializzate per il loro frutto, da cui derivano i nomi: la pitaia bianca (rosa all'esterno e bianca all'interno), la pitaia gialla (gialla all'esterno e bianca all'interno) e la pitaia rossa ( rosso dentro e fuori). Poiché la pianta della pitaia fiorisce solo di notte (con grandi fiori bianchi), i fiori sono alcune delle tante piante chiamate "fiore notturno". Le focacce dalla pelle rossa sono fonti particolarmente buone di vitamina A. Le pitaya sono ricche di fibre e minerali, in particolare zinco e ferro. quelle rosse sono ricche di ferro, quelle gialle di zinco. I semi sono poveri di grassi polinsaturi, e quelli rossi in particolare non contengono grassi saturi. Le pitaia contengono anche quantità significative di antiossidanti, che prevengono i radicali liberi.
Pitaya ، صبار لذيذ وهو الاسم الذي يطلق على ثمار العديد من نباتات الصبار المشاشية من أجناس Hylocereus و Selenicereus ، موطنها مناطق أمريكا الوسطى والمكسيك ، المزروعة أيضًا في إسرائيل والبرازيل والصين. مصطلح "pitaya" يعني "قشور الفاكهة". وتسمى أيضًا "فاكهة التنين" في بعض اللغات مثل الإنجليزية واللغات الآسيوية. هناك ثلاثة أصناف ، وجميعها يتم تسويقها بشكل كبير لفاكهة ، مما يعطيها الأسماء: البيتيا البيضاء (الوردي من الخارج والأبيض من الداخل) ، والبيتيا الصفراء (الأصفر من الخارج والأبيض من الداخل) ، والبيتيا الحمراء ( أحمر من الداخل والخارج). نظرًا لأن نبات البيتيا يزهر فقط في الليل (بأزهار بيضاء كبيرة) ، فإن الأزهار هي بعض من العديد من النباتات التي تسمى "زهرة الليل". إن البيتا ذات القشرة الحمراء هي مصادر جيدة بشكل خاص لفيتامين أ. وهي غنية بالألياف والمعادن ، وخاصة الزنك والحديد. الحمراء غنية بالحديد والأصفر بالزنك. البذور منخفضة في الدهون المتعددة غير المشبعة ، والبذور الحمراء على وجه الخصوص لا تحتوي على الدهون المشبعة. يحتوي Pitaias أيضًا على كميات كبيرة من مضادات الأكسدة التي تمنع الجذور الحرة.
Excerpt from amgunited.wixsite.com/amgunited/history-of-st-paul-s:
Methodist Beginnings
Early church life in Magog was associated with that in Georgeville where, in 1804, the families of William Bullock, Jeremiahc Lord and Richard Packard "joined hands to organize the first Methodist class meeting". Methodist groups were founded in a number of the surrounding towns but regular services were held only in Georgeville and Magog. The Rev. Edwin Peakes, the Methodist minister in Georgeville, had the Magog parish added to his pastoral charge in 1869. In 1870, services were held in Georgeville and Magog at 11 A.M. and 6:30 P.M., alternating the morning service between the two towns. Accordingly, the relationship between the two parishes has always been close, although the work at Georgeville was well established before the Magog Methodists were organized.
In 1884, the Magog Methodists purchased a parsonage which still stands at 41, St. Patrick Street West.
The First Building
All Christian groups in Magog with the exception of Roman Catholics had been meeting in a Union Church which was built in 1830. Built on Merry Street South, this building appears to have served Anglicans, Methodists and Baptists. In 1886, the Methodists decided to build a new church on Merry Street North. A. I. Wallace of Waterloo was the general contractor and within four months built the new church. Given the size of the church (26 pews, each 12-1/2 feet long), it would appear that the Methodists were relatively numerous in Magog, although probably not well endowed. The "New Church", dedicated on March 19, 1887, appears to have been constantly in debt throughout the remainder of the century. A new reed organ, with pedal board and hand pump was installed in 1894, also purchased on credit.
Early 20th Century
The New Church was wired for electricity in 1901 by parish volunteers. In 1905 the parsonage was sold to the Rev. D. Brill for $1,000 as a retirement home. The John Moore house was purchased as a parsonage, running water was installed in 1910 and the telephone in 1913. Given the need for larger Sunday school facilities and place to house a pipe organ, it was decided to add an extension to the New Church. Casavant Frères built the organ in 1918 for the sum of $2,350. Mrs. A. E. Swoger was church organist from 1918 to 1937, after which time she was replaced by Mrs. J. B. Connor, who was church organist in 1962 at the time of the 75th anniversary celebrations. The Ladies' Aid was already active in the early part of the 20th century, minutes of their meetings dating from 1914. It would appear that parish life in the early 20th century was quite active and no further mention is made of church indebtedness. In fact, it would appear that relative prosperity had replaced relative poverty.
The United Church of Canada
There is no mention in any of the parish records of the integration of the Methodist Church into the United Church. It would appear that the parish entered without question into the new body formed by the merger of Congregational, Presbyterian and Methodist congregations and that little impact was had on parish life. Parish activities continued to blossom. In 1928, the following organizations made reports to the annual meeting: Quarterly Official Board, Sunday School, Women's Missionary Society, Young People's Society, Choir, Ladies' Aid, 1925 Club and Men's Own.
St. Paul's Church
In 1929 the Masonic Order offered the trustees of the United Church $7,500 for their building on Merry Street North, which is now the Café Theâtre. The offer was accepted and a new building was erected on Pine Street at the cost of $27,350, together with an $5,000 worth of furnishings, grading of the land, purchase of a furnace, etc. To finance the project, Quebec-Sherbrooke Presbytery authorized a $17,500 mortgage on the church property. The cornerstone was laid on August 30th, 1930 and the building dedicated on November 23rd, 1930.
The Post-War Period
After the trials of the years of the Second World War, a memorial was estasblished for the 44 sons of the parish who served in World War One, six of whom were killed, and the 87 who served in World War Two, of whom 4 were killed. The memorial chimes were installed on November 14th, 1948. In 1949, the United Church form of government was adopted, creating the first Session. A new manse was built at the corner of Abbott and Macdonald Streets in late 1949.
The Memorial Fund
In 1954 a memorial fund was established to provide more adequate Sunday School rooms and hall facilities. In the summer of 1957, the earth was excavated under the Church Hall, creating a new basement. A hot air heating system was installed for both the new rooms and the Church hall, bringing the building projects originally begun by our Methodist ancestors to completion. In 1962, the parish celebrated its 75th anniversary, publishing the anniversary booklet from which the information presented on this website is drawn.
President Barack Obama convenes a meeting on the Zika virus, in the Situation Room of the White House, Jan. 26, 2016. (Official White House Photo by Pete Souza)
This official White House photograph is being made available only for publication by news organizations and/or for personal use printing by the subject(s) of the photograph. The photograph may not be manipulated in any way and may not be used in commercial or political materials, advertisements, emails, products, promotions that in any way suggests approval or endorsement of the President, the First Family, or the White House.
Its been a while since I've posted any pictures of my (our) Lego building studio.
Last year, the room was completely renovated. Originally, the room was built as part of a house extension in 1985 to enclose a hot tub and shower. Since owning the house, we used the hot tub only a few years until we shut it down and converted the room into a playroom. The playroom then evolved into a family Lego studio. During this time, we built storage and work spaces around the hot tub. This of course resulted in inefficient use of space and inconvenient accessibility.
Finally, in 2018 we embarked on a much needed renovation. This involved removal of the hot tub and infrastructure, followed by new floor joists and framing. The shower was converted into a storage closet and the entire room received new tiled floor with under floor heating system.
Of the best attributes of this studio is abundant natural light emanating from large floor to ceiling windows and three overhead skylights. For nighttime use, the room is illuminated from ceiling mounted track lighting and a series of adjustable gooseneck LED worklights fitted along the entire length of the work spaces.
Lastly, a custom centre island was constructed from 2x Ikea Kalax storage units. The units were bolted together, a table top surface was installed (with bullnose edges) and heavy duty castor wheels were fitted to the bottom. This centre island not only incorporates integrated storage but serves as an immensely useful worksurface for staging models, sorting parts, or collaboration.
Storage and parts organization is a topic for another day. Suffice to say, we use Ikea Trofast drawers for bulk parts storage of major colours. We use wall mounted Kalax units (not shown) for less used colours, the island Kalax units store monochrome colour detail parts (e.g. slopes, round bricks, etc.), and finally the workspaces are completely surrounded by many 100's of small parts bins organized by part type and also colour if applicable. All storage is labelled using custom python software scripts which generate part thumbnails, part descriptions etc. and automatically lays out label graphics for a variety of Avery brand label sheets of different sizes.
It is a wonderful space to spend time being creative and having fun! Now I just need time to enjoy it!
President Barack Obama and Jimmy Fallon laugh while being briefed on the "Slow Jam the News" segment backstage before taping “Late Night with Jimmy Fallon” at the University of North Carolina Memorial Hall in Chapel Hill, N.C., April 24, 2012. (Official White House Photo by Pete Souza)
This official White House photograph is being made available only for publication by news organizations and/or for personal use printing by the subject(s) of the photograph. The photograph may not be manipulated in any way and may not be used in commercial or political materials, advertisements, emails, products, promotions that in any way suggests approval or endorsement of the President, the First Family, or the White House.
This is a building right next to this one in Barcelona. The building itself is rather plain and ugly, however I found the shutters kind of interesting.
See it Right (flickr's sharpening kinda kills those lines...)