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The Bjugn Case - Mysterious Norwegian Child Abuse Case - Children raped by the government -- Knuit Holt, 18:25:20 03/07/17 Tue 
The Bjugn Child Case - A mysterious Norwegian Child Abuse Case
by Knut Holt
The Bjugn-case is a mysterious Norwegian child abuse case that disturbed the whole of the country Norway, but eventually ran out without any person pronounced guilty and sentenced. Based on the facts is obvious that no sexual abuse in the common sense happened. But still something serious possibly happened with the children before the case, something committed by other instances than those accused, but was not sexual abuse as one thinks about it. In the following this possible solution to the case is explained.
GEOGRAPHICAL AND CULTURAL BACKGROUND
Bjugn is an isolated rural comunity with a town situated at the mid west coast of Norway. This history happened in 1994, in a period where Norwegian media and authorities were running intensive information campain about child abuse, a campain that far exeeded the limits of gross and exaggerated propaganda regarding the frequency of sexual abuse, what can be defined as sexual abue, symptoms of sexual abuse and the consequences of abuse.
Before the history took place there was therefore a high sensibility in the Norwegian population about any symnptom that could suggest child sexual abuse. People tended to interprete anything unusual with a andult as symptoms of him or her being an abuser. Anything unusual with a child tended to be interpreted as symptoms of being victim of sexual abue, regardless of this unusual was something positive or negative.
THE BJUGN CASE AS IT EVOLVED
The ordeal initiated by some children attending a specific kindergarten, Botnegård kindergarten, began showing fear of being in the kindergarten and other places in the community where children often were brought for various purposes. They also showed signs of fear of being naked and about bodily procedures of all kind, like mdical procedures. At the onset, the fear was not connected to any specific person.
Some of the parents, began their own investigations, mainly by performing their own interrogation of the children and posing suggestive questions regarding specific persons working in the kindergarten, and what they did to the children. Soon the attention of both the children and the parents were directed towards a male assistant in the kindergarten. The children told a lot about other persons, especially persons of authority in the community, but those others were ignored in the first place.
The children could tell bizarre, but fairly consistant histories about things done to them and things they witnessed. In those histories the accused assistant and others took them into a special room in the kindergarten, The Blue Room, or drove them to other places in the community. There a group of persons subjected then to frightening bodily and menal ordeals. In the stories the assistant played more a role as a person thet brought the children to those places than an active participant in the ordeals.
Allthough the histories were so bizarre that they hardly could be peossible ad told, the histories were remarkably consistant.
In the subsequent development more children were added and extensive investigations were initiated by the social services, the health services, the police and by the parents themselves.
As the investiagtion went on several other suspected persons were added, especially persons with a role in the community services, and even the sherrif in the comune was added as as suspect.
But the material revealed from interrogations of the children and the involved adults had some major problems.
The histories of the children did not look like histories of classical sexual abuse.
The children told they had been naked and taken picture of, one gets the impression that the picture taking was done in a very standarized way, not the way one takes pictures in a sexual setting.
The children told that they had been lain naked in cribs, and also there taken picture of, but sgain one gets the impression that this was a standardized action following some algoritm.
One got plenty descriptions of the use of something that could look like a male sexual organs, but the children always described the actions of these things more like actions of technical equipment. especially endoscopic equipment, and not human body parts.
They told about men that did something ritualistic with their penises,including emptying some slime from the penises in buckets, but the description did not fit very well with any sexual action, but more with someone preparing some medical technical equipment before use.
The children told about being stung with needles, being touched in their bottom, and their genitals being spread open, but again things they told about sounded more like some standardized medical procedure than anything else.
Eventually they managed to get a couple of the children say they had been subjected to intercource, but it was doubtful if they undertood what they was made to tell about.
The children told about violence against children at a secret place, but one never found any indication that the children ever had been subjected to violence. It seemed more that they had witnessed something they interpreted as violence against children.
The children also told about bizarre violence and sacrifices of animals, and of naked people doing bizarre ritualistic sexual actions with themselves. They also told about sexual actions with sheep.
The places described were mostly totally different from the house of the assistant or others accused. In some stories his house figured, but the description of the interior fid not match. No private houses or farms were ever found that could fit the stories. But some official buildings, including the health center, figured in the stories, but this clue was ignored.
The timeframes of the histories did not correspond to the time the accused persons had access to the children or had the possibility of abusing any children.
Throughout lengthy and exhaustive interrogations subjected to the children, the histories remained the same, only more details were added.
The police and social services tried in any means to manipulate the children to twist the stories into something that could sound like classical sexual abuse, but did not succeed, except for a couple they managed to tell about something that was interpreted as intercouce.
Doctors that examined the intimate areas of the children did however find changes that they interpreted as signs of sexual abuse.
Eventually there were a trial of only the kindergarten assistant, but the inconsistencies of the stories with the practical opportunities he could have had to do those acts, as well as the total lack of technical proof connected to the accused person, made him to be pronounced not guilty.
WHAT IS THEN THE SOLUTION TO THE BJUGN RIDDLE
It is obvious that no sexual abuse in ordinary sene had been done, and that the kindergarten assistent was not guilty in any crime. But still, the symptoms of the children, and their bizarre, but conistant stories suggest that something serious and secret had been going on with the children. But what is the most probable solution to that riddle?
The solution that makes most sense is that some secret medical and psychological project had used several children in the community as guinea pigs. During these projects the they had eamined them in their body openings with endoscopic instruments, which children explained by saying that one used penises on them.
They were probably also subjected to psychological and neurological tests where bizarre actions were staged by means of dolls, backdrops and audiovisual technology, and their reflexes, psychological reactions and culturally based reactions were monitored.
The most bizarre details in the stories, were produced as a result of these tests, of fantacies based on the general propaganda in the society regarding abuse, and by the suggestions from the investigative staff during the interrogation.
One possibly brought the children from the kindergarten to special laboratories in the surrounding areas equipped for the task. This could partly be done without the knowledge of the parents, or on the pretence that the child was brought for some medical exam or pedagogical fieldtrip.
Such happenings is fairly frequent happenings in Norwegian kindergartens and schools, and Norwegion parents are generally socialized to accept explanations given and not ask further questions.
But the ordeals could also have happened when children were brought by parents to health centers or hospitals for some other exam which involved sedation or general anesthesia. Then the staff used the opportunity also to do these secret tasks.
They probably gave the children some kind of sedation at some point, passibly already in the kindergarten so that the children got easy to handle and so that they should not remember anything. Still it is impossible to hinder them totally from remembering, with the result that they remembered the details of the ordeals in a partial, distorted and bizzare way.
The staff in the kindergarten did probably not participate in these actions, except thay they probably assambled the children, possibly brught them alomg in a car and delivered them to those responsible for the projects. The kindergarten assitent did probably not know what was done with the children, but thought they were brought for som ordinary medical exams, psychological tests or pedagogical fieldtrips. Other employees in the kindergarten possible knew more, but probably not many details.
The projects was probably arranged by medical companies, health institutions, secret services or even by the Norwegian Child Protective system. The purpoes could have been pure physiological and psychological research, test of new medications, experiments of brainwashing techiques, investigation of people's and families habits, microbial specimen taking and harvesting of tissue from the body of the childre. Ironically, the purpose could even be secret screening of the children for sexual or physical abuse by means of physical examinations and pychological tests.
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IFAF Asia -- robin, 23:10:37 02/14/16 Sun 
FAF Asia is the governing body of American football in Asia. It is a member of the International Federation of American Football. IFAF Asia replaced the Asian Federation of American Football (AFAF) in 2012.
The oldest of IFAF Asia federations is the Japan American Football Association (JAFA), which was founded in 1934.
United Arab Emirates
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Idylls of the King -- robin, 23:08:19 02/14/16 Sun 
Idylls of the King, published between 1859 and 1885, is a cycle of twelve narrative poems by the English poet Alfred, Lord Tennyson (1809–1892; Poet Laureate from 1850) which retells the legend of King Arthur, his knights, his love for Guinevere and her tragic betrayal of him, and the rise and fall of Arthur's kingdom. The whole work recounts Arthur's attempt and failure to lift up mankind and create a perfect kingdom, from his coming to power to his death at the hands of the traitor Mordred. Individual poems detail the deeds of various knights, including Lancelot, Geraint, Galahad, and Balin and Balan, and also Merlin and the Lady of the Lake. There is little transition between Idylls, but the central figure of Arthur links all the stories. The poems were dedicated to the late Albert, Prince Consort. The Idylls are written in blank verse. Tennyson's descriptions of nature are derived from observations of his own surroundings, collected over the course of many years. The dramatic narratives are not an epic either in structure or tone, but derive elegiac sadness in the style of the idylls of Theocritus. Idylls of the King is often read as an allegory of the societal conflicts in Britain during the mid-Victorian era.
Tennyson's sources and adaptations
Tennyson based his retelling primarily on Sir Thomas Malory's Le Morte d'Arthur and the Mabinogion, but with many expansions, additions, and several adaptations, a notable example of which is the fate of Guinevere. In Malory she is sentenced to be burnt at the stake but is rescued by Lancelot; in the Idylls Guinevere flees to a convent, is forgiven by Arthur, repents, and serves in the convent until she dies. Tennyson amended the traditional spellings of several names to fit the metre.
Place of writing
Part of the work was written in the Hanbury Arms in Caerleon, where a plaque commemorates the event.
The first set of Idylls, "Enid", "Vivien", "Elaine", and "Guinevere", was published in 1859. "Enid" was later divided into "The Marriage of Geraint" and "Geraint and Enid", and "Guinevere" was expanded. The Holy Grail and Other Poems appeared ten years later. "The Last Tournament" was published in Contemporary Review in 1871. "Gareth and Lynette" was published the following year. The final idyll, "Balin and Balan", was published in Tiresias and Other Poems in 1885. The Dedication was published in 1862, a year after the Prince Consort had died; the epilogue, "To the Queen," was published in 1873.
The Coming of Arthur
The first of the Idylls covers the period following Arthur's coronation, his accession, and marriage. The besieged Leodogran, King of Cameliard, appeals to Arthur for help against the beasts and heathen hordes. Arthur vanquishes these and then the Barons who challenge his legitimacy. Afterwards he requests the hand of Leodogran's daughter, Guinevere, whom he loves. Leodogran, grateful but also doubtful of Arthur's lineage, questions his chamberlain, Arthur's emissaries, and Arthur's half sister Bellicent (the character known as Anna or Morgause in other versions), receiving a different account from each. He is persuaded at last by a dream of Arthur crowned in heaven. Lancelot is sent to bring Guinevere, and she and Arthur wed in May. At the wedding feast, Arthur refuses to pay the customary tribute to the Lords from Rome, declaring, “The old order changeth, yielding place to new.” This phrase is repeated by Arthur throughout the work. Tennyson's use of the phrase in both the first and last Idyll, and throughout the work, is indicative of the change in Britain's, and Arthur's, fortunes. At this point, the phrase indicates the passing of Rome and the Heathens; In The Passing of Arthur, it indicates the downfall of Arthur's kingdom.
Gareth and Lynette
Tennyson based "Gareth and Lynette" on the fourth (Caxton edition: seventh) book of Malory's Le Morte d'Arthur. No version of the story earlier than Malory's is known; it is possible that Malory created the tale himself, though he may have relied on an older work that is now lost.
Of all the Idylls, “Gareth and Lynette” is sweetest and most innocent. Gareth, Bellicent and Lot's last son, dreams of knighthood but is frustrated by his mother. After a lengthy argument she clinches the matter, or so she thinks, by ordering him to serve as an anonymous scullion in Arthur's kitchens for a year and a day. To her disappointment, he agrees. Upon his arrival incognito at Camelot, Gareth is greeted by a disguised Merlin, who tells him the city is never built at all, and therefore built forever, and warns him that Arthur will bind him by vows no man can keep. Gareth is angered by his apparent tomfoolery, but is himself rebuked for going disguised to the truthful Arthur.
Arthur consents to the boy's petition for kitchen service. After Gareth has served nobly and well for a month, Bellicent repents and frees him from his vow. Gareth is secretly knighted by Arthur, who orders Lancelot to keep a discreet eye on him. Gareth's first quest comes in the form of the cantankerous Lynette, who begs Arthur for Lancelot's help in freeing her sister Lyonors. Rather than Lancelot, she is given Gareth, still seemingly a kitchen servant. Indignant, she flees, and abuses Gareth sorely when he catches up. On their journey he proves himself again and again, but she continues to call him knave and scullion. Gareth remains courteous and gentle throughout. Throughout the journey to the Castle Perilous, he overthrows the soi-disant knight of the Morning Star, knight of the Noonday Sun, knight of the Evening Star, and finally the most terrible knight of Death, who is revealed as a boy coerced into his role by his older brothers. Tennyson concludes: “And he [Malory] that told the tale in older times / Says that Sir Gareth wedded Lyonors, / But he, that told it later [Tennyson], says Lynette.”
"Enid" was initially written as a single poem but was later divided into two parts: 'The Marriage of Geraint" and 'Geraint and Enid". It is based on one of the Welsh Romances Geraint and Enid of the Mabinogion.
The Marriage of Geraint
Geraint, tributary prince of Devon and one of Arthur's bravest knights, is married to Enid, the only daughter of Yniol. He loves his wife deeply and she responds with equal affection; her only wish is to please him. At this time, the first rumours about Lancelot and Guinevere begin to spread throughout the court, but as yet there is no proof that any romance really exists. Geraint believes the stories and begins to fear that Enid will follow the bad example of her friend, the queen. His worries begin to plague him and he finally asks Arthur's permission to return to Devon.
After they arrive home, Geraint is very affectionate and attentive to his wife. He totally neglects his duties as a ruler and a knight, for he is obsessed with the idea that Enid has left a lover behind at the palace. Made suspicious by his jealousy, he stays at Enid's side at all times. Before long, Geraint's reputation begins to suffer. His people secretly scoff at him and jeer that his manliness is gone. Enid also is upset by his new and disgraceful way of life, but she is afraid to criticise him since she does not want to cause him any pain.
One morning as they lie in bed, she muses out loud about her sad dilemma and berates herself as a bad wife for remaining silent. Geraint awakens and overhears her last few words. He jumps to the conclusion that she is confessing her infidelity and is infuriated. He angrily shouts that he is still a warrior, despite all rumours, and that he will at once go on a quest to prove his prowess. She alone is to accompany him, taking no baggage and wearing her oldest and most shabby dress.
Geraint and Enid
Geraint and Enid set out on their journey that very morning. Geraint orders Enid to ride in front of him and not to speak, whatever the provocation. Perhaps, Tennyson hints, this command is because he still loves her and is afraid that in some outburst of his brooding jealousy he will harm her. The two ride on slowly into the bandit-infested wilderness adjoining Devon. Neither speaks, and both look pale and unhappy.
After a while, Enid notices three knights and overhears them planning to attack Geraint. He is riding so listlessly that he inspires no fear in them. She does not wish to disobey his order to her, but is afraid that he might be harmed. Finally she rides back and warns him. Rather than show any gratitude, Geraint criticises Enid for her disobedience and needles her about his suspicion that she really wants him to be defeated. Geraint engages the knights and is victorious. He piles the armour of the dead knights on their horses and makes Enid lead them as she rides.
The same episode is repeated again with three other knights, and once more Geraint chastises Enid for her disobedience. He is triumphant in each fight. Now Enid is forced to lead six captured horses. Geraint has some sympathy for her difficulty handling them, but does not offer to help.
In the afternoon, Geraint and Enid dine with some farm workers and are then guided to an inn for the night. After arranging for accommodations, Geraint continues to be sullen and nasty. Later that evening, they are visited at the inn by the local ruler, Earl Limours, who, by chance, happens to have once been a suitor of Enid's. Limours is a crude drunkard, and Geraint callously allows him to make all sorts of coarse jokes, much to the distress and embarrassment of Enid. Before leaving for the night, Limours informs Enid that he still loves her and plans the next morning to rescue her from her cruel husband.
When day breaks, Enid warns Geraint of the plot. He, of course, suspects her of having encouraged the earl and is angry. They leave the inn immediately but are pursued by Limours and his followers. In a running fight, Geraint is able to drive them off.
Soon the unhappy couple enters the lawless territory of Earl Doorm the Bull. Suddenly Geraint collapses from his wounds. Enid is powerless to aid him and she sits by his side, weeping while he lies unconscious. After a while, Doorm and his soldiers ride past, returning from a raid. The outlaw earl's curiosity is aroused by the lovely maiden and he questions her. Doorm insists that the wounded knight is dead, but Enid refuses to believe him. The outlaw chieftain has his soldiers bring Geraint's body and Enid to his stronghold.
As they gallop off together on one horse, they meet Edyrn, son of Nudd. He informs them that he is an advance scout for an army led by Arthur to rid this province of thieves and outlaws. He offers to guide them to the king's camp where Geraint reports to Arthur. After Geraint is shamed by the praise Arthur gives him, he and Enid are reconciled in their tent. When Geraint is well again they all return to Caerleon. Later on, the happy couple returns to Devon. Geraint's chivalrous and commendable behaviour as ruler and knight ends all rumours about him.
Balin and Balan
"Balin and Balan" is based on the tale of Sir Balin in Book II of Le Morte d'Arthur. Malory's source was the Old French Post-Vulgate Cycle, specifically the text known as the Suite du Merlin.
The brothers Sir Balin "the Savage" and Balan return to Arthur's hall after three years of exile, and are welcomed warmly. When Arthur's envoys return, they report the death of one of Arthur's knights from a demon in the woods. Balan offers to hunt the demon, and before he departs warns Balin against his terrible rages, which were the cause of their exile. Balin tries to learn gentleness from Lancelot, but despairs and concludes that Lancelot's perfect courtesy is beyond his reach. Instead, he takes the Queen's crown for his shield. Several times it reminds him to restrain his temper.
Then, one summer morning, Balin beholds an ambiguous exchange between Lancelot and the Queen that fills him with confusion. He leaves Camelot and eventually arrives at the castle of Pellam and Garlon. When Garlon casts aspersions on the Queen, Balin kills him and flees. Ashamed of his temper, he hangs his crowned shield in a tree, where Vivien and her squire discover it, and then Balin himself. She spins lies to Balin that confirm his suspicions about Guinevere. He shrieks, tears down his shield, and tramples it. In that same wood, Balan hears the cry and believes he has found his demon. The brothers clash and only too late recognise each other. Dying, Balan assures Balin that their Queen is pure and good.
Merlin and Vivien
Having boasted to King Mark that she will return with the hearts of Arthur's knights in her hand, Vivien begs and receives shelter in Guinevere's retinue. While in Camelot, she sows rumours of the Queen's affair. She fails to seduce the King, for which she is ridiculed, and turns her attentions to Merlin. She follows him when he wanders out of Arthur's court, troubled by visions of impending doom. She intends to coax out of Merlin a spell that will trap him forever, believing his defeat would be her glory. She protests her love to Merlin, declaring he cannot love her if he doubts her. When he mentions Arthur's knights' gossip about her, she slanders every one of them. Merlin meets every accusation but one: that of Lancelot's illicit love, which he admits is true. Worn down, he allows himself to be seduced, and tells Vivien how to work the charm. She immediately uses it on him, and so he is imprisoned forever, as if dead to anyone but her, in a hollow, nearby oak tree.
Lancelot and Elaine
"Lancelot and Elaine" is based upon the story of Elaine of Astolat, found in Le Morte d'Arthur, the Lancelot-Grail Cycle, and the Post-Vulgate Cycle. Tennyson had previously treated a similar subject in "The Lady of Shalott", published in 1833 and revised in 1842; however that poem was based on the thirteenth century Italian novella Donna do Scalotta, and thus has little in common with Malory's version.
Long ago, Arthur happened upon the skeletons of two warring brothers, one wearing a crown of nine diamonds. Arthur retrieved the crown and removed the diamonds. At eight annual tourneys, he awarded a diamond to the tournament winner. The winner has always been Lancelot, who plans to win once more and give all nine diamonds to his secret love Queen Guinevere. Guinevere chooses to stay back from the ninth tournament, and Lancelot then tells Arthur he too will not attend. Once they are alone, she berates Lancelot for giving grounds for slander from court and reminds Lancelot that she cannot love her too-perfect king, Arthur. Lancelot then agrees to go to the tournament, but in disguise. He borrows armour, arms and colours from a remote noble, the Lord of Astolat, and as a finishing touch, agrees to wear his daughter Elaine's token favour, which he has never done "for any woman". Lancelot's flattering chivalry wins over the impressionable young Elaine's heart. Here the Idyll repeats Malory's account of the tournament and its aftermath.
Elaine has thus fallen in love with Lancelot. When he tells her that their love can never be, she wishes for death. She later becomes weak and dies. As per her request, her father and brothers put her on a barge with a note to Lancelot and Guinevere. Lancelot has returned to Camelot to present the nine diamonds to Guinevere. In an unwarranted jealous fury, the Queen hurls the diamonds out the window into the river, just as Elaine's funeral barge passes below. This is fulfilling of a dream Elaine spoke of in which she held the ninth diamond, but it was too slippery to hold and fell into a body of water. Elaine's body is brought into the hall and her letter read, at which the lords and ladies weep. Guinevere privately asks Lancelot's forgiveness. The knight muses that Elaine loved him more than the Queen, wonders if all the Queen's love has rotted to jealousy, and wishes he was never born.
The Holy Grail
This Idyll is told in flashback by Sir Percivale, who had become a monk and died one summer before the account, to his fellow monk Ambrosius. His pious sister had beheld the Grail and named Galahad her "knight of heaven", declaring that he, too, would behold it. One summer night in Arthur's absence, Galahad sits in the Siege Perilous. The hall is shaken with thunder, and a vision of the covered Grail passes the knights. Percivale swears that he will quest for it a year and a day, a vow echoed by all the knights. When Arthur returns, he hears the news with horror. Galahad, he says, will see the Grail, and perhaps Percivale and Lancelot also, but the other knights are better suited to physical service than spiritual. The Round Table disperses. Percivale travels through a surreal, allegorical landscape until he meets Galahad in a hermitage. They continue together until Percivale can no longer follow, and he watches Galahad depart to a heavenly city in a boat like a silver star. Percival sees the grail, far away, not as close or real an image as Galahad saw, above Galahad's head. After the period of questing, only a remnant of the Round Table returns to Camelot. Some tell stories of their quests. Gawain decided to give up and spent pleasant times relaxing with women, until they were all blown over by a great wind, and he figured it was time to go home. Lancelot found a great, winding staircase, and climbed it until he found a room which was hot as fire and very surreal, and saw a veiled version of the grail wrapped in samite, a heavy silk popular in the Middle Ages, which is mentioned several times throughout the Idylls. "The Holy Grail" is symbolic of the Round Table being broken apart, a key reason for the doom of Camelot.
Pelleas and Ettare
Tennyson's source for "Pelleas and Ettare" was again Malory, who had himself adapted the story from the Post-Vulgate Cycle.
In an ironic echo of "Gareth and Lynette", the young, idealistic Pelleas meets and falls in love with the lady Ettare. She thinks him a fool, but treats him well at first because she wishes to hear herself proclaimed the "Queen of Beauty" at the tournament. For Pelleas' sake, Arthur declares it a "Tournament of Youth", barring his veteran warriors. Pelleas wins the title and circlet for Ettare, who immediately ends her kindness to him. He follows her to her castle, where for a sight of her he docilely allows himself to be bound and maltreated by her knights, although he can and does overthrow them all. Gawain observes this one day with outrage. He offers to court Ettare for Pelleas, and for this purpose borrows his arms and shield. When admitted to the castle, he announces that he has killed Pelleas.
Three nights later, Pelleas enters the castle in search of Gawain. He passes a pavilion of Ettare's knights, asleep, and then a pavilion of her maidens, and then comes to a pavilion where he finds Ettare in Gawain's arms. He leaves his sword across their throats to show that, if not for Chivalry, he could have killed them. When Ettare wakes, she curses Gawain. Her love turns to Pelleas, and she pines away. Disillusioned with Arthur's court, Pelleas leaves Camelot to become the Red Knight in the North.
The Last Tournament
Guinevere had once fostered an infant found in an eagle's nest, who had a ruby necklace wrapped around its neck. After the child died, Guinevere gave the jewels to Arthur to make a tournament prize. However, before the tournament, a mutilated peasant stumbles into the hall. He was tortured by the Red Knight in the North, who has set up a parody of the Round Table with lawless knights and harlots. Arthur delegates the judging of the Tournament to Lancelot and takes a company to purge the evil. "The Tournament of the Dead Innocence" becomes a farce, full of discourtesies, broken rules, and insults. Sir Tristram wins the rubies. Breaking tradition, he rudely declares to the ladies that the "Queen of Beauty" is not present. Arthur's fool, Dagonet, mocks Tristram. In the north, meanwhile, Arthur's knights, too full of rage and disgust to heed their King, trample the Red Knight, massacre his men and women, and set his tower ablaze.
Tristram gives the rubies to Queen Isolt, Mark's wife, who is furious that he has married Isolt of Brittany. They taunt each other, but at the last he puts the necklace about her neck and bends to kiss her. At that moment Mark rises up behind him and splits his skull.
Guinevere has fled to the convent at Almesbury. On the night that she and Lancelot had determined to part forever, Mordred, tipped off by Vivien, watched and listened with witnesses to their farewells. Guinevere rejects Lancelot's offer of sanctuary in his castle overseas, choosing instead to take anonymous shelter in the convent. She is befriended by a little novice. But when rumours of war between Arthur and Lancelot and Mordred's usurption reach the convent, the novice's careless chatter pricks the Queen's conscience. She describes to Guinevere the glorious kingdom in her father's day, "before the coming of the sinful Queen."
The King comes. She hears his steps and falls on her face. He stands over her and grieves over her, himself, and his kingdom, reproaches her, and forgives her. She watches him leave and repents, hoping they will be reunited in heaven. She serves in the abbey, is later chosen Abbess, and dies three years later.
The Passing of Arthur
This section of the Idylls is a much expanded and altered version of Thomas Malory's Morte d'Arthur.
In the disastrous last battle, Arthur kills Mordred, and, in turn, receives a mortal wound. The entire Round Table has been killed with the exception of Sir Bedivere, who carries the King to a church (Avalon), where Arthur first received Excalibur from the Lady of the Lake. Arthur orders Bedivere to throw the sword into the lake to fulfill a prophecy written on the blade. Sir Bedivere resists twice, but on the third time obeys and is rewarded by the sight of an arm "clothed in white samite, mystic, wonderful" rising from the water to catch the sword. This was the Lady of the Lake. Sir Bedivere returns to Arthur in the church and tells him what he saw. Arthur believes him and passes with Sir Bedivere watching, as the new sun rises on a new year.
Allegory for Victorian society
Tennyson sought to encapsulate the past and the present in the Idylls. Arthur in the story is often seen as an embodiment of Victorian ideals; he is said to be "ideal manhood closed in real man" and the "stainless gentleman." Arthur often has unrealistic expectations for the Knights of the Round Table and for Camelot itself, and despite his best efforts he is unable to uphold the Victorian ideal in his Camelot. Idylls also contains explicit references to Gothic interiors, Romantic appreciations of nature, and anxiety over gender role reversals all point to the work as a specifically Victorian one.
In the Victorian age there was a renewed interest in the idea of courtly love, or the finding of spiritual fulfilment in the purest form of romantic love. This idea is embodied in the relationship between Guinevere and Arthur in the poem especially; the health of the state is blamed on Guinevere when she does not live up to the purity expected of her by Arthur as she does not sufficiently serve him spiritually. Tennyson's position as poet laureate during this time and the popularity of the Idylls served to further propagate this view of women in the Victorian age.
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Idu script -- robin, 23:04:12 02/14/16 Sun 
Idu (이두, hanja : 吏讀, meaning official's reading) is an archaic writing system that represents the Korean language using hanja. The term "idu" is used in two senses. It may refer to various systems of representing Korean phonology through Chinese characters called hanja, which were used from the early Three Kingdoms to Joseon periods. In this sense it includes hyangchal and gugyeol writing, as well as the narrower sense of "idu". The narrower sense refers solely to the system developed in the Goryeo period (918–1392), and first referred to by name in the Jewang Ungi.
The idu script used hanja, along with special symbols to indicate Korean verb endings and other grammatical markers that were different in Korean from Chinese. This made both the meaning and pronunciation difficult to parse, and was one reason the system was gradually abandoned, to be replaced with hangul, after the invention of such in the 15th century. In this respect, it faced problems analogous to those that confronted early efforts to represent the Japanese language with kanji, due to grammatical differences between these languages and Chinese. In Japan the early use of Chinese characters for Japanese grammar was in man'yōgana, which was replaced by kana, the Japanese syllabic script.
Characters were selected for idu based on their Korean sound, their adapted Korean sound, or their meaning, and some were given a completely new sound and meaning. At the same time, 150 new Korean characters were invented, mainly for names of people and places. Idu system was used mainly by members of the Jungin class.
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iDog -- robin, 23:02:14 02/14/16 Sun 
The iDog is a robot dog toy designed and manufactured by Sega Toys. An iDog figure receives input from an external music source, such as an MP3 player, and will light up and "dance" to the music's rhythm. It is marketed as the eDog in Germany, Italy and the Netherlands.
The iDog reacts to music from an external source, such as an external speaker or through a direct connection to a music source such as an MP3 player. It features seven flashing LED lights on its face and has the ability to 'dance' to the beat of the music by intermittently wiggling its ears and shaking its head. It also has a number of switches on its nose, head and tail which allow it to react to user input. It has various emotions (which change based on user interaction) that provide different color patterns on its LED lights.
The iDog began shipping worldwide between March and April 2005. The iDog comes in several colors including white, black, pink, red, lime green, blue, a tiger print, and a dalmatian print. Decorative clothing for the iDog has been released, including feet-warmers, ear-warmers and scarves.
In 2005, Sega partnered with Atmos Tokyo to produced sports-themed iDogs as part of a new line, titled "iDog x Atmos." 2007, Tiger Electronics released the iDog Amp'd, an upgraded version of the iDog with stereo speakers that nod its head and tap its foot in time with the music being played. The iDog Pup, a puppy version of the iDog with poseable ears and a moving head, was released in 2007. In 2008, three new versions of the iDog were released. The iDog Clip is a fully functional mini-sized iDog which can be clipped onto a backpack. The iDog Dance is a larger version of the iDog that stands up and dances in time to the music. In 2009, Sega released the stuffed iDog Soft Speaker and the iDog plush puppy, which did not require batteries.
As part of a promotion with McDonald's, sets of iDog-based toys were included in Happy Meals in 2007.
Different kinds of music cause iDog to develop different personalities, as displayed through the color of LED lights that flash and blink on its face.
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Ideology of the Communist Party of the Soviet Union -- robin, 22:59:48 02/14/16 Sun 
The ideology of the Communist Party of the Soviet Union was based on Marxism–Leninism. It was presented as an absolute truth for understanding social life.
Main article: Marxism–Leninism
Marxism–Leninism was the cornerstone of Soviet ideology. It explained and legitimised the CPSU's right to rule, while explaining its role as a vanguard party. For instance, the ideology explained that the CPSU's policies, even if they were unpopular, were correct because the party was enlightened. It was represented to be the only truth in Soviet society, and with it rejecting the notion of multiple truths. In short, it was used to justify CPSU rule and Soviet policy, however, this doesn't mean that Marxism–Leninism was used as a means to an end. The relationship between ideology and decision-making was at best ambivalent, with most policy decisions taken in the light of the continued, permanent development of Marxism–Leninism. Marxism–Leninism, as the only truth, could not by its very nature become outdated.
Despite having evolved over the years, Marxism–Leninism had several central tenets. The main tenet was the party's status as sole ruling party. The 1977 Constitution referred to the party as the "leading and guiding force of Soviet society, and the nucleus of its political system, of all state and public organizations, is the Communist Party of the Soviet Union." State socialism was essential, and from Stalin until Gorbachev official discourse considered private social and economic activity as retarding the development of collective consciousness and of the economy. Gorbachev supported privatization to a degree, but based his policies on Lenin's and Bukharin's view on the New Economic Policy of the 1920s, and supported complete state ownership over the commanding heights of the economy. Unlike liberalism, Marxism–Leninism stressed not the importance of the individual, but rather the role of the individual as a member of a collective. Thus defined, individuals had only the right to freedom of expression if it safeguarded the interests of the collective. For instance, in the 1977 Constitution Marxism–Leninism it was stated that every person had the right to express their opinion, but that opinion could only be expressed if it was in accordance with the "general interests of Soviet society." In short, the amount of rights granted to an individual was decided by the state, and could be taken away by the state as it saw fit. Soviet Marxism–Leninism justified nationalism, and the media portrayed every victory of the Soviet Union as a victory for the communist movement as a whole. In large parts, Soviet nationalism was based upon ethnic Russian nationalism. Marxism–Leninism stressed the importance of the worldwide conflict between capitalism and socialism, and the Soviet press talked about progressive and reactionary forces, while claiming that socialism was on the verge of victory; that the "correlations of forces" were in the Soviet Union's favour. The ideology professed state atheism, and party members were not allowed to be religious. The state professed a belief in the feasibility of communist mode of production, and all policies were justifiable if it contributed to the Soviet Union's reaching that stage.
Main article: Leninism
In Marxist philosophy, Leninism is the body of political theory for the democratic organisation of a revolutionary vanguard party, and the achievement of a dictatorship of the proletariat, as political prelude to the establishment of the socialist mode of production, developed by Lenin. Since Karl Marx barely, if ever wrote about how the socialist mode of production would look like or function, these tasks were left for Lenin to solve. His main contribution to Marxist thought is the concept of the vanguard party of the working class. The vanguard party was conceived to be a highly-knit centralized organization which was led by intellectuals, rather than by the working class itself. The party was open only to a small amount of the workers, the reason being that the workers in Russia still had not developed class consciousness and therefore needed to be educated to reach such a state. Lenin believed that the vanguard party could initiate policies in the name of the working class even if the working class did not support them, since the vanguard party would know what was best for the workers, since the party functionaries had attained consciousness.
Leninism was by definition authoritarian. Lenin, in light of the Marx's theory of the state (which views the state as an oppressive organ of the ruling class), had no qualms of forcing change upon the country. He viewed the dictatorship of the proletariat, in contrast to the dictatorship of the bourgeoisie, as the dictatorship of the majority. The repressive powers of the state were to be used to transform the country, and to strip of the former ruling class of their wealth. Lenin believed that the transition from the capitalist mode of production to the socialist mode of production would last for a long period. In contrast to Karl Marx, who believed that the socialist revolution would be composed of and led by the working class alone, Lenin argued that a socialist revolution did not necessarily need to be led by or composed of the working class alone, instead contending that a revolution needed to be led by the oppressed classes of society, which in the case of Russia was the peasant class.
Stalinism, while not an ideology per se, refers to Stalin's thoughts and policies. Stalin's introduction of the concept "Socialism in One Country" in 1924 was a major turning point in Soviet ideological discourse. The Soviet Union did not need a socialist world revolution to construct a socialist society, Stalin claimed. Four years later, Stalin initiated his "Second Revolution" with the introduction of state socialism and central planning. In the early-1930s, he initiated collectivization of Soviet agriculture, by de-privatizing agriculture, but not turning it under the responsibility of the state, per se, instead creating peasant cooperatives. With the initiation of his "Second Revolution", Stalin launched the "Cult of Lenin" and a cult of personality centered upon himself. For instance, the name of the city of Petrograd was changed to Leningrad, the town of Lenin's birth was renamed Ulyanov (Lenin's birth-name), the Order of Lenin became the highest state award and portraits of Lenin were hanged up everywhere; in public squares, factories and offices etc. The increasing bureaucracy which followed after the introduction of a state socialist economy was at complete odds with the Marxist notion of "the withering away of the state". Stalin tried to explain the reasoning behind it at the 16th Congress (held in 1930);
We stand for the strengthening of the dictatorship of the proletariat, which represents the mightiest and most powerful authority of all forms of State that have ever existed. The highest development of the State power for the withering away of State power —this is the Marxian formula. Is this "contradictory"? Yes, it is "contradictory." But this contradiction springs from life itself and reflects completely Marxist dialectic."
The idea that the state would wither away was later abandoned by Stalin at the 18th Congress (held in 1939), in which he expressed confidence that the state would exist, even if the Soviet Union reached communism, as long as it was encircled by capitalism. Two key concepts were created in the later half of his rule; the "two camp" theory and that of "capitalist encirclement". The threat of capitalism was used to strengthen Stalin's personal powers, and Soviet propaganda began making a direct link with Stalin and stability in society, claiming that the country would crumble without the leader. Stalin deviated greatly from classical Marxism when it came to "subjective factors", claiming that party members, whatever rank, had to profess fanatic adherence to the party's line and ideology, if not those policies would fail.
Dictatorship of the proletariat
Main article: Dictatorship of the proletariat
"Either the dictatorship of the landowners and capitalists, or the dictatorship of the proletariat ... There is no middle course ... There is no middle course anywhere in the world, nor can there be."
—Lenin, claiming that people had only two choices; a choice between two different, but distinct class dictatorships.
Lenin, supporting Marx's view of the state, believed democracy to be unattainable anywhere in the world before the proletariat seized power. According to Marxist theory, the state is a vehicle for oppression and is headed by a ruling class. He believed that by his time, the only viable solution was dictatorship since the war was heading into a final conflict between the "progressive forces of socialism and the degenerate forces of capitalism." The Russian Revolution was by 1917, already a failure according to its original aim which was to act as an inspiration for a world revolution. The initial anti-statist posture and the active campaigning for direct democracy was replaced, because of Russia's level of development, with, according to their own assessments, dictatorship. The reasoning being Russia's lack of development, its status as the sole socialist state in the world, its encirclement by imperialist powers and its internal encirclement by the peasantry.
Marx, similar to Lenin, did not care if a bourgeoise state was ruled accordance with a republican, parliamentary or a constitutional monarchial system since in essence this did not change the overall situation. These systems, even if they were ruled by a small clique or ruled through mass participation, were in the last analysis all, by definition, dictatorships of the bourgeoise who by their very nature implemented policies in defense of capitalism. However, there was a difference; Lenin, after the failures of the world revolutions, argued that this did not necessarily have to change under the dictatorship of the proletariat. The reasoning came from wholly practical considerations; the majority of the country's inhabitants were not communists, neither could the party reintroduce parliamentary democracy since that was neither in sync with their ideology and would lead to the party losing power. He therefore concluded that "The form of government has absolutely nothing do to with" the nature of the dictatorship of the proletariat. Bukharin and Trotsky agreed with Lenin, both claiming that the revolution had only destroyed the old, but failing completely in creating anything sort of new. Lenin had now concluded that the dictatorship of the proletariat would not alter the relationship of power between men, but rather "transform their productive relations so that, in the long run, the realm of necessity could be overcome and, with that, genuine social freedom realised." It was in the period 1920–1921, that Soviet leaders and ideologists began differentiating between socialism and communism, hitherto the two terms had been used interchangeably and used to explain the same things. From then, the two terms meant two different things; Russia was in the transition from capitalism to socialism (referred to interchangeably under Lenin as the dictatorship of the proletariat), socialism being the intermediate stage to communism and communism, the last stage. By now, the party leaders believed that universal mass participation and true democracy could only take form in the last stage, because of Russia's backward state.
"[Because] the proletariat is still so divided, so degraded, so corrupted in parts ... that an organization takin gin the whole proletariat cannot directly exercise proletarian dictatorship. It can be exercised only by a vanguard that has absorbed the revolutionary energy of the class."
—Lenin, explaining the increasingly dictatorial nature of the regime.
In early Bolshevik discourse, the term dictatorship of the proletariat, was of little significance, and the few times it was mentioned, it was likened to the form of government which had existed in the Paris Commune. However, with the ensuing Russian Civil War and the social and material devastation that followed, its meaning was transformed; from commune-type democracy to rule by iron-discipline. By now, Lenin had concluded that only a proletarian regime as oppressive as its opponents could survive in this world. The powers previously bestowed upon the Soviets were now given to the Council of People's Commissars, the central government, which was in turn to be governed by "an army of steeled revolutionary Communists [by Communists he referred to the Party]". In a letter to Gavril Myasnikov, Lenin in late 1920 explained his new reinterpretation of the term dictatorship of the proletariat;
"Dictatorship means nothing more nor less than authority untrammelled by any laws, absolutely unrestricted by any rules whatever, and based directly on force. The term 'dictatorship' has no other meaning but this."
Lenin justified these policies by claiming that all states were class states by nature, and that these states were maintained through class struggle. This meant that the dictatorship of the proletariat in the Soviet Union could only be "won and maintained by the use of violence against the bourgeoise". The main problem with this analysis is that the Party came to view anyone opposing or holding alternate views of the party as bourgeoise. However, the worst enemy remained the moderates, which were 'objectively' considered to be "the real agents of the bourgeoise in the working class movement, the labour lieutenants of the capitalist class". In short, bourgeoise became synonymous with opponent and with people who disagreed with the party in general. These oppressive measures led to another reinterpretation of the dictatorship of the proletariat, and socialism in general; it was now defined as a purely economic system. Slogans and theoretical works about democratic mass participation and collective decision-making were now replaced with texts which supported authoritarian management. Considering the situation, the party believed it has to use the same powers as the bourgeoise to transform Russia, there was no other alternative. Lenin began arguing that the proletariat, similar to the bourgeoise, did not have a single preference for a form of government, and because of that dictatorship was acceptable to both the party and the proletariat. In a meeting with party officials, Lenin stated that (in line with his economist view of socialism) that "Industry is indispensable, democracy is not", further arguing that "we do not promise any democracy or any freedom."
Main article: Imperialism
"Imperialism is capitalism at stage of development at which the dominance of monopolies and finance capital is established; in which the export of capital has acquired pronounced importance; in which the division of the world among the international trusts as begun; in which divisions of all territories of the globe among the biggest capitalist powers has been completed."
—Lenin, citing the main features of capitalism in the age of imperialism in Imperialism: the Highest Stage of Capitalism.
The Marxist theory on imperialism was conceived by Lenin in his book, Imperialism: the Highest Stage of Capitalism (published in 1917). It was written in response to the theoretical crisis within Marxist thought, which occurred due to capitalism' recovery in the 19th century. According to Lenin, imperialism was a specific stage of development of capitalism; a stage he referred to as state monopoly capitalism. The Marxist movement was split on how to solve capitalism' resurgence and revitalisation after the great depression of the late-19th century. Eduard Bernstein, from the Social Democratic Party of Germany (SDP), considered capitalism' revitalisation as proof that capitalism was evolving into a more humane system, further adding that the basic aims of socialists were not to overthrow the state, but rather to take power through elections. On the other hand, Karl Kautsky, from the SDP, held a highly dogmatic view, claiming that there was no crisis within Marxist theory. Both of them, however, denied or belittled the role of class contradictions in society after the crisis. In contrast, Lenin believed that capitalism' resurgence was the beginning of a new phase of capitalism; this stage being created because of a strengthening of class contradiction, not because of its reduction.
Lenin did not know when imperialist stage of capitalism began, and claimed it would be foolish to look for a specific year, however he does assert it began at the beginning of the 20th century (at least in Europe). Lenin believed that the economic crisis of 1900 accelerated and intensified the concentration of industry and banking, which led to the transformation the finance capital connection to industry into the monopoly of large banks." In Imperialism: the Highest Stage of Capitalism, Lenin wrote; "the twentieth century marks the turning-point from the old capitalism to the new, from the domination of capital in general to the domination of finance capital." Lenin's defines imperialism as the monopoly stage of capitalism.
Main article: Peaceful coexistence
"The loss by imperialism of its dominating role in world affairs and the utmost expansion of the sphere in which the laws of socialist foreign policy operate are a distinctive feature of the present stage of social development. The main direction of this development is toward even greater changes in the correlation of forces in the world arena in favour of socialism."
—Nikolay Inozemtsev, a Soviet foreign policy analyst, referring to series of events (which he believed) would lead to the ultimate victory of socialism.
"Peaceful coexistence" was an ideological concept introduced under Khrushchev's rule. While the concept has been interpreted by fellow communists as proposing an end to the conflict between the systems of capitalism and socialism, Khrushchev saw it instead as a continuation of the conflict in every area with the exception in the military field. The concept claimed that the two systems were developed "by way of diametrically opposed laws", which led to "opposite principles in foreign policy."
The concept was steeped in Leninist and Stalinist thought. Lenin believed that international politics were dominated by class struggle, and Stalin stressed in the 1940s the growing polarization which was occurring in the capitalist and socialist systems. Khrushchev's peaceful coexistence was based on practical changes which had occurred; he accused the old "two camp" theory of neglecting the non-aligned movement and the national liberation movements. Khrushchev considered these "grey areas", in which the conflict between capitalism and socialism would be fought. He still stressed that the main contradiction in international relations were those of capitalism and socialism. The Soviet Government under Khrushchev stressed the importance of peaceful coexistence, claiming it had to form the basis of Soviet foreign policy. Failure to do, they believed, would lead to nuclear conflict. Despite this, Soviet theorists still considered peaceful coexistence as a continuation of the class struggle between the capitalist and socialist worlds, just not one based on armed conflict. Khrushchev believed that the conflict, in its current phase, was mainly economical.
The emphasise on peaceful coexistence did not mean that the Soviet Union accepted a static world, with clear lines. They continued to upheld the creed that socialism was inevitable, and they sincerely believed that the world had reached a stage in which the "correlations of forces" were moving towards socialism. Also, with the establishment of socialist regimes in Eastern Europe and Asia, Soviet foreign policy-planners believed that capitalism had lost its dominance as an economic system
The concept of "Socialism in One Country" was conceived by Stalin in his struggle against Leon Trotsky and his concept of permanent revolution. In 1924, Trotsky published his pamphlet Lessons of October in which he stated that socialism in the Soviet Union would fail because of the backward state of economic development unless a world revolution began. Stalin responded to Trotsky's pamphlet with his article, "October and Comrade Trotsky's Theory of Permanent Revolution" . In it, Stalin stated, that he did not believe an inevitable conflict between the working class and the peasants would take place, further adding that "socialism in one country is completely possible and probable". Stalin held the view common amongst most Bolsheviks at the time; there was possibility of real success for socialism in the Soviet Union despite the country's backwardness and international isolation. While Grigoriy Zinoviev, Lev Kamenev and Nikolai Bukharin, together with Stalin, opposed Trotsky's theory of permanent revolution, they diverged on how socialism could be built. According to Bukharin, Zinoviev and Kamenev supported the resolution of the 14th Conference (held in 1925) which stated that "we cannot complete the building of socialism due to our technological backwardness." Despite the rather cynical attitude, Zinoviev and Kamenev did believe that a defective form of socialism could be constructed. At the 14th Conference, Stalin reiterated his position, claiming that socialism in one country was feasible despite the capitalist blockade of the country. After the conference, Stalin wrote "Concerning the Results of the XIV Conference of the RCP(b)", in which he stated that the peasantry would not turn against the socialist system because he believed they had a self-interest in preserving. The contradictions which would arise with the peasantry during the socialist transition, Stalin surmised, could "be overcome by our own efforts". He concluded that the only viable threat to socialism in the Soviet Union was a military intervention.
In late 1925, Stalin received a letter from a party official which stated that his position of "Socialism in One Country" was in contradiction with Friedrich Engels own writings on the subject. Stalin countered, stating that Engels' writings 'reflected' "the era of pre-monopoly capitalism, the pre-imperialist era when there were not yet the conditions of an uneven, abrupt development of the capitalist countries." From 1925 onwards, Bukharin began writing extensively on the subject, and in 1926, Stalin wrote On Questions of Leninism, which contained his best-known writings on the subject. Trotsky, with the publishing of Leninism, began countering Bukharin's and Stalin's arguments, claiming that socialism in one country was possible, but only in the short-run, and claimed that without a world revolution it would be impossible to safeguard the Soviet Union from the "restoration of bourgeoise relations". Zinoviev on the other hand, disagreed with both Trotsky and Bukharin and Stalin, holding instead steadfast to Lenin's own position from 1917 to 1922, and continued to claim that only a defecting form of socialism could be constructed in the Soviet Union without a world revolution. Bukharin, by now, began arguing for the creation of an autarkic economic model, while Trotsky, in contrast, claimed that the Soviet Union had to participate in the international division of labour to develop. In contrast to Trotsky and Bukharin, Stalin did not believe a world revolution was possible, claiming in 1938 that a world revolution was in fact impossible, and claiming that Engels was wrong on the matter. At the 18th Congress, Stalin took the theory to its inevitable conclusion, claiming that the communist mode of production could be conceived in one country. He rationalized this by claiming that the state could exist in a communist society, as long as the Soviet Union was encircled by capitalism. However, surprisingly, with the establishment of socialist regimes in Eastern Europe, Stalin claimed that socialism in one country was only possible in a large country like the Soviet Union, and that the other states, in order to survive, had to follow the Soviet line.
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Ideology -- robin, 22:57:10 02/14/16 Sun 
Ideology, in the Althusserian sense, is "the imaginary relation to the real conditions of existence". It can be described as a set of conscious and unconscious ideas which make up one's beliefs, goals, expectations, and motivations. An ideology is a comprehensive normative vision that are followed by people, governments, or other groups that is considered the correct way by the majority of the population, as argued in several philosophical tendencies (see political ideologies). It can also be a set of ideas proposed by the dominant class of society such as the elite to all members of society as suggested in some Marxist and critical-theory accounts. While the concept of "ideology" describes a set of ideas broad in its normative reach, an ideology is less encompassing than the ideas expressed in concepts such as worldview, imaginary and ontology.
Ideology refers to the system of abstracted meaning applied to public matters, thus making this concept central to politics. Implicitly, in societies that distinguish between public and private life, every political or economic tendency entails ideology, whether or not it is propounded as an explicit system of thought.
Etymology and history
The term "ideology" was born in the highly controversial philosophical and political debates and fights of the French Revolution, and acquired several other meanings from the early days of the First French Empire to the present. The word was coined by Antoine Destutt de Tracy in 1796, assembling the words idea, from Greek ἰδέα (near to the Lockean sense) and -logy, from -λογία. He used it to refer to one aspect of his "science of ideas" (to the study itself, not the subject of the study). He separated three aspects, namely: ideology, general grammar, and logic, considering respectively the subject, the means, and the reason of this science. He argues that among these aspects ideology is the most generic term, because the science of ideas also contains the study of their expression and deduction.
According to Karl Mannheim's historical reconstruction of the shifts in the meaning of ideology, the modern meaning of the word was born when Napoleon Bonaparte (as a politician) used it in an abusive way against "the ideologues" (a group which included Cabanis, Condorcet, Constant, Daunou, Say, Madame de Staël, and Destutt de Tracy), to express the pettiness of his (liberal republican) political opponents.
Perhaps the most accessible source for the near-original meaning of ideology is Hippolyte Taine's work on the Ancien Régime (the first volume of "Origins of Contemporary France"). He describes ideology as rather like teaching philosophy by the Socratic method, but without extending the vocabulary beyond what the general reader already possessed, and without the examples from observation that practical science would require. Taine identifies it not just with Destutt De Tracy, but also with his milieu, and includes Condillac as one of its precursors. (Destutt de Tracy read the works of Locke and Condillac while he was imprisoned during the Reign of Terror.)
Napoleon Bonaparte took the word "ideologues" to ridicule his intellectual opponents. Gradually, however, the term "ideology" has dropped some of its pejorative sting, and has become a neutral term in the analysis of differing political opinions and views of social groups. While Karl Marx situated the term within class struggle and domination, others believed it was a necessary part of institutional functioning and social integration.
There has been considerable analysis of different ideological patterns. This kind of analysis has been described by some as meta-ideology – the study of the structure, form, and manifestation of ideologies. Recent analysis tends to posit that ideology is a coherent system of ideas, relying upon a few basic assumptions about reality that may or may not have any factual basis. Ideas become ideologies (that is, become coherent, repeated patterns) through the subjective ongoing choices that people make, serving as the seed around which further thought grows. According to most recent analysis, ideologies are neither necessarily right nor wrong. Believers in ideology range from passive acceptance through fervent advocacy to true belief. An excessive need for certitude lurks at fundamentalist levels in politics and religions.
This accords with definitions such as given by Manfred Steger and Paul James which emphasize both the issue of patterning and contingent claims to truth:
“ Ideologies are patterned clusters of normatively imbued ideas and concepts, including particular representations of power relations. These conceptual maps help people navigate the complexity of their political universe and carry claims to social truth. ”
The works of George Walford and Harold Walsby, done under the heading of systematic ideology, are attempts to explore the relationships between ideology and social systems. Charles Blattberg has offered an account which distinguishes political ideologies from political philosophies.
David W. Minar describes six different ways in which the word "ideology" has been used:
As a collection of certain ideas with certain kinds of content, usually normative;
As the form or internal logical structure that ideas have within a set;
By the role in which ideas play in human-social interaction;
By the role that ideas play in the structure of an organization;
As meaning, whose purpose is persuasion; and
As the locus of social interaction.
For Willard A. Mullins an ideology should be contrasted with the related (but different) issues of utopia and historical myth. An ideology is composed of four basic characteristics:
it must have power over cognition
it must be capable of guiding one's evaluations;
it must provide guidance towards action; and
it must be logically coherent.
Terry Eagleton outlines (more or less in no particular order) some definitions of ideology:
the process of production of meanings, signs and values in social life;
a body of ideas characteristic of a particular social group or class;
ideas which help to legitimate a dominant political power;
false ideas which help to legitimate a dominant political power;
systematically distorted communication;
that which offers a position for a subject;
forms of thought motivated by social interests;
socially necessary illusion;
the conjuncture of discourse and power;
the medium in which conscious social actors make sense of their world;
action-oriented sets of beliefs;
the confusion of linguistic and phenomenal reality;
the indispensable medium in which individuals live out their relations to a social structure;
the process whereby social life is converted to a natural reality.
The German philosopher Christian Duncker called for a "critical reflection of the ideology concept" (2006). In his work, he strove to bring the concept of ideology into the foreground, as well as the closely connected concerns of epistemology and history. In this work, the term ideology is defined in terms of a system of presentations that explicitly or implicitly claim to absolute truth.
Though the word "ideology" is most often found in political discourse, there are many different kinds of ideology: political, social, epistemological, ethical, etc.
In the Marxist economic base and superstructure model of society, base denotes the relations of production and modes of production, and superstructure denotes the dominant ideology (religious, legal, political systems). The economic base of production determines the political superstructure of a society. Ruling class-interests determine the superstructure and the nature of the justifying ideology—actions feasible because the ruling class control the means of production. For example, in a feudal mode of production, religious ideology is the most prominent aspect of the superstructure, while in capitalist formations, ideologies such as liberalism and social democracy dominate. Hence the great importance of the ideology justifying a society; it politically confuses the alienated groups of society via false consciousness.
Some explanations have been presented. György Lukács proposes ideology as a projection of the class consciousness of the ruling class. Antonio Gramsci uses cultural hegemony to explain why the working-class have a false ideological conception of what are their best interests. Marx argued that "The class which has the means of material production at its disposal has control at the same time over the means of mental production."
The Marxist formulation of "ideology as an instrument of social reproduction" is conceptually important to the sociology of knowledge, viz. Karl Mannheim, Daniel Bell, and Jürgen Habermas et al. Moreover, Mannheim has developed, and progressed, from the "total" but "special" Marxist conception of ideology to a "general" and "total" ideological conception acknowledging that all ideology (including Marxism) resulted from social life, an idea developed by the sociologist Pierre Bourdieu. Slavoj Žižek and the earlier Frankfurt School added to the "general theory" of ideology a psychoanalytic insight that ideologies do not include only conscious, but also unconscious ideas.
Louis Althusser's Ideological State Apparatuses
Louis Althusser proposed both spiritual and materialistic conception of ideology, which made use of a special type of discourse: the lacunar discourse. A number of propositions, which are never untrue, suggest a number of other propositions, which are. In this way, the essence of the lacunar discourse is what is not told (but is suggested).
For example, the statement "All are equal before the law", which is a theoretical groundwork of current legal systems, suggests that all people may be of equal worth or have equal "opportunities". This is not true, for the concept of private property and power over the means of production results in some people being able to own more (much more) than others. This power disparity contradicts the claim that all share both practical worth and future opportunity equally; for example, the rich can afford better legal representation, which practically privileges them before the law.
Althusser also proffered the concept of the Ideological State Apparatus to explain his theory of ideology. His first thesis was "ideology has no history": while individual ideologies have histories, interleaved with the general class struggle of society, the general form of ideology is external to history.
For Althusser, beliefs and ideas are the products of social practices, not the reverse. His thesis that "ideas are material" is illustrated by the "scandalous advice" of Pascal toward unbelievers: "kneel and pray, and then you will believe". What is ultimately ideological for Althusser are not the subjective beliefs held in the conscious "minds" of human individuals, but rather discourses that produce these beliefs, the material institutions and rituals that individuals take part in without submitting it to conscious examination and critical thinking.
Ideology and the Commodity in the works of Guy Debord
The French Marxist theorist Guy Debord, founding member of the Situationist International, argued that when the commodity becomes the "essential category" of society, i.e. when the process of commodification has been consummated to its fullest extent, the image of society propagated by the commodity (as it describes all of life as constituted by notions and objects deriving their value only as commodities tradeable in terms of exchange value), colonizes all of life and reduces society to a mere representation, The Society of the Spectacle.
Silvio Vietta: ideology and rationality
Gnome-searchtool.svg This section's factual accuracy is disputed. (July 2015)
The German cultural historian Silvio Vietta described the development and expansion of Western rationality from ancient times onwards as often accompanied by and shaped by ideologies like that of the "just war", the "true religion", racism, nationalism, or the eschatological vision of future history as a kind of heaven on earth in communism. He said that ideas like these became ideologies by giving hegemonic political actions an idealistic veneer and equipping their leaders with a higher and, in the "political religions" (Eric Voegelin), nearly God-like power, so that they became masters over the lives (and the deaths) of millions of people. He considered that ideologies therefore contributed to power politics irrational shields of ideas beneath which they could operate as manifestations of idealism.
Main article: List of political ideologies
Note: discussion of political ideologies is not compatible with the more theoretically informed use found in Marx and post-Marxist thinkers. Arguably, this more narrowly political version of the concept does not even belong in the same wiki entry as the other, more expansive concept discussed above. Here, "ideology" simply means a political doctrine; the previous discussion covers approaches to the concept that are deeper and more far-ranging than that. In any event, following this much narrow usage, it can be said that many political parties base their political action and program on an ideology. In social studies, a political ideology is a certain ethical set of ideals, principles, doctrines, myths, or symbols of a social movement, institution, class, or large group that explains how society should work, and offers some political and cultural blueprint for a certain social order. (In the more theoretically expansive version, for example, one would never say that "many" political parties have an ideology; in terms of the theory already discussed, all of human thought and action is encompassed by ideology. It can't be "many" political parties, it is virtually all human thought. In that view, it is not merely "many" political parties, it is all human institutions.) In any event, according to this much narrower (and more mundane) usage, a political ideology largely concerns itself with how to allocate power and to what ends power should be used. Some parties follow a certain ideology very closely, while others may take broad inspiration from a group of related ideologies without specifically embracing any one of them.
Political ideologies have two dimensions:
Goals: how society should work
Methods: the most appropriate ways to achieve the ideal arrangement
An ideology is a collection of ideas. Typically, each ideology contains certain ideas on what it considers to be the best form of government (e.g. democracy, theocracy, caliphate etc.), and the best economic system (e.g. capitalism, socialism, etc.). Sometimes the same word is used to identify both an ideology and one of its main ideas. For instance, "socialism" may refer to an economic system, or it may refer to an ideology which supports that economic system.
Ideologies also identify themselves by their position on the political spectrum (such as the left, the center or the right), though precision in this respect can very often become controversial. Finally, ideologies can be distinguished from political strategies (e.g. populism) and from single issues that a party may be built around (e.g. legalization of marijuana). Philosopher Michael Oakeshott provides a good definition of ideology as "the formalized abridgment of the supposed sub-stratum of the rational truth contained in the tradition".
Studies of the concept of ideology itself (rather than specific ideologies) have been carried out under the name of systematic ideology.
Political ideologies are concerned with many different aspects of a society, including (for example): the economy, education, health care, labor law, criminal law, the justice system, the provision of social security and social welfare, trade, the environment, minors, immigration, race, use of the military, patriotism, and established religion.
There are many proposed methods for the classification of political ideologies, each of these different methods generate a specific political spectrum.
Post 1991, many commentators claim that we are living in a post-ideological age, in which redemptive, all-encompassing ideologies have failed, and this view is often associated[by whom?] with Francis Fukuyama's writings on "the end of history". On the other hand, Nienhueser sees research (in the field of human resource management) as ongoingly "generating ideology".
When a political ideology becomes a dominantly pervasive component within a government, one can speak of an ideocracy. Different forms of government utilize ideology in various ways, not always restricted to politics and society. Certain ideas and schools of thought become favored, or rejected, over others, depending on their compatibility with or use for the reigning social order.
Even when the challenging of existing beliefs is encouraged, as in scientific theories, the dominant paradigm or mindset can prevent certain challenges, theories, or experiments from being advanced.
A special case of science adopted as ideology is that of ecology, which studies the relationships among living things on Earth. Perceptual psychologist James J. Gibson believed that human perception of ecological relationships was the basis of self-awareness and cognition itself. Linguist George Lakoff has proposed a cognitive science of mathematics wherein even the most fundamental ideas of arithmetic would be seen as consequences or products of human perception—which is itself necessarily evolved within an ecology.
Deep ecology and the modern ecology movement (and, to a lesser degree, Green parties) appear to have adopted ecological sciences as a positive ideology.
Some accuse ecological economics of likewise turning scientific theory into political economy, although theses in that science can often be tested. The modern practice of green economics fuses both approaches and seems to be part science, part ideology.
This is far from the only theory of economics to be raised to ideology status—some notable economically based ideologies include neoliberalism, monetarism, mercantilism, mixed economy, social Darwinism, communism, laissez-faire economics, and free trade. There are also current theories of safe trade and fair trade which can be seen as ideologies.
Psychological research increasingly suggests that ideologies reflect (unconscious) motivational processes, as opposed to the view that political convictions always reflect independent and unbiased thinking. Jost, Ledgerwood and Hardin proposed in 2008 that ideologies may function as prepackaged units of interpretation that spread because of basic human motives to understand the world, avoid existential threat, and maintain valued interpersonal relationships. These authors conclude that such motives may lead disproportionately to the adoption of system-justifying worldviews. Psychologists have generally found that personality traits, individual difference variables, needs, and ideological beliefs seem to have a common thread.
Ideology and semiotic theory
According to the semiotician Bob Hodge, ideology "identifies a unitary object that incorporates complex sets of meanings with the social agents and processes that produced them. No other term captures this object as well as 'ideology'. Foucault's 'episteme' is too narrow and abstract, not social enough. His 'discourse', popular because it covers some of ideology's terrain with less baggage, is too confined to verbal systems. 'Worldview' is too metaphysical, 'propaganda' too loaded. Despite or because of its contradictions, 'ideology' still plays a key role in semiotics oriented to social, political life." Authors such as Michael Freeden have also recently incorporated a semantic analysis to the study of ideologies.
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Icy Breasts -- robin, 22:54:38 02/14/16 Sun 
Icy Breasts (French: Les seins de glace, Italian: Esecutore oltre la legge, also known as Someone Is Bleeding) is a 1974 French-Italian crime-thriller film written and directed by Georges Lautner and starring Alain Delon. It is based on Richard Matheson's novel Someone is Bleeding.
Francois (Claude Brasseur) is a television writer who is both down on his luck and new ideas. he travels to Nice, France in the hopes of finding inspiration. He walks along the cold, winter beach where he encounters an attractive young woman named Peggy (Mireille Darc). Her icy attitude leaves Francois little hope of starting a relationship; however, Peggy is soon disarmed by his warmth and personality.
Their encounters continue, but Francois is troubled by the fact that he knows nothing of the girl and Peggy volunteers no information about her past or present. She lives in an isolated villa and the mystery surrounding her only grows deeper as other members of the household are identified.
Two murders are committed - but who is responsible?
Alain Delon as Marc Rilson
Mireille Darc as Peggy
Claude Brasseur as François Rollin
André Falcon as Commissioner Garnier
Nicoletta Machiavelli as Mrs. Rilson
Emilio Messina as Steig
Fiore Altoviti as Denis Wilson
Michel Peyrelon as Albert
Philippe Castelli as The Man in the Underground Parking
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ICU scoring systems -- robin, 22:52:52 02/14/16 Sun 
Adult scoring systems
APACHE II was designed to provide a morbidity score for a patient. It is useful to decide what kind of treatment or medicine is given. Methods exist to derive a predicted mortality from this score, but these methods are not too well defined and rather imprecise.
APACHE III is an updated version.
SAPS II was designed to provide a predicted mortality, that does not reflect the expected mortality for a particular patient, but is good for benchmarking. In a rather simple way, it makes it possible to provide a single number that describes the morbidity of a number of patients.
SAPS III was designed to provide a realistic predicted mortality for a particular patient or a particular group of patients. It does this by calibrating against known mortalities on an existing set of patients, for a specific definition of mortality (like 30-days mortality). This way, it can answer questions like "Did we improve our quality of care from 2004 to 2005?" or "If hospital A's patients had been treated at hospital B, would they have a better or a worse mortality?".
Children scoring systems
PIM2 delivers a predicted mortality value, intended to be used for benchmarking.,
Other scoring systems
SOFA was designed to provide a simple daily score, that indicates how the status of the patient evolves over time.
Glasgow Coma Scale (also named GCS) is designed to provide the status for the central nervous system. It is often used as part of other scoring systems.
CMM - Cancer Mortality Model
specific score to predict outcome of critical cancer patients
MPM - Mortality Probability Model
model to assess risk of death at ICU admission
has prediction models for assessment at admittance, 24h, 48h and 72h after
RIFLE - Risk, injury, failure, loss and end-stage kidney classification 
has 3 severity levels (risk, injury and failure) and 2 possible outcomes (loss and end-stage)
CP - Child–Pugh
for patient with liver failure.
used also outside of the ICU.
Ranson score 
simple score used specifically for patients with pancreatitis
MODS Multiple Organ Dysfunction Score 
with similar objectives as SOFA Score
LODS Logistic Organ Dysfunction System 
developed for evaluation at admittance and not as a monitoring tool
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International Air Transport Association airport code -- robin, 22:50:56 02/14/16 Sun 
An IATA airport code, also known an IATA location identifier, IATA station code or simply a location identifier, is a three-letter code designating many airports around the world, defined by the International Air Transport Association (IATA). The characters prominently displayed on baggage tags attached at airport check-in desks are an example of a way these codes are used.
The assignment of these codes is governed by IATA Resolution 763, and it is administered by IATA headquarters in Montreal. The codes are published biannually in the IATA Airline Coding Directory.
IATA also provides codes for railway stations and for airport handling entities. A list of airports sorted by IATA code is available. A list of railway stations codeshared in agreements between airlines and rail lines such as Amtrak, SNCF French Rail, and Deutsche Bahn is available. There is also a separate List of Amtrak station codes, three-character codes used by Amtrak for its railway stations in the United States and Canada.
List of airports by IATA code: A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - X - Y - Z
See also: List of airports by ICAO code
History and conventions
Airport codes arose out of the convenience that it brought pilots for location identification in the 1930s. Initially, pilots in the United States used the two-letter code from the National Weather Service (NWS) for identifying cities. This system became unmanageable for cities and towns without an NWS identifier, thus a three-letter system of airport codes was implemented. This system allowed for 17,576 permutations, assuming all letters can be used in conjunction with each other.
Generally speaking, airport codes are named after the first three letters of the city in which it is located - ATL for Atlanta, SIN for Singapore, MEX for Mexico City, IST for Istanbul; or a combination of the letters in its name, EWR for Newark, GDL for Guadalajara, JNB for Johannesburg, HKG for Hong Kong, SLC for Salt Lake City and WAW for Warsaw. Some airports in the United States retained their NWS codes and simply appended an X at the end, such as LAX for Los Angeles, PDX for Portland, and PHX for Phoenix.
For many reasons, some airport codes do not fit the normal scheme described above. Some airports, for example, cross several municipalities or regions, and mix the letters around, giving rise to DFW for Dallas–Fort Worth, DTW for Detroit–Wayne County, HNL for Honolulu, LBA for Leeds Bradford (Airport), MSP for Minneapolis–Saint Paul, and RDU for Raleigh–Durham.
Although the naming of Canadian airports and weather stations can seem confusing, here is a brief explanation. Originally, in the 1930s, Canada used two letters for identification of a weather reporting station. Additionally, preceding the 2-letter code, was placed a Y (meaning "yes") where the reporting station was co-located with an airport, a W (meaning "without") where the reporting station was not co-located with an airport, and a U where the reporting station was co-located with an NDB. An X was used if the last two letters of the code had already been taken by another Canadian ident, and a Z was used if the locator could be confused with a U.S. three letter ident. The ICAO names are in a 4 letter format starting with a C for Canadian airports.
Large metropolitan areas with more than one airport often resort to codes named after the airport itself instead of the city it serves. Often, another code is reserved which refers to the city itself. For instance:
Beijing (BJS) — Capital (PEK) and Nanyuan (NAY)
Buenos Aires (BUE) — Ezeiza (EZE) is named after the suburb in Ezeiza Partido which the airport is located, while the city also has another airport in city proper, Aeroparque Jorge Newbery (AEP).
Chicago (CHI) — O'Hare (ORD), named after Orchard Field, the airport's former name which took it, and Midway (MDW)
Jakarta (JKT) — Soekarno-Hatta (CGK) is named after Cengkareng, the district in which the airport is located, while the city also has another airport, Halim Perdanakusuma (HLP). JKT had referred to the city's former airport, Kemayoran Airport which is now closed.
Kyiv (IEV) — Zhuliany (IEV), Boryspil (KBP),
London (LON) — Heathrow (LHR), Gatwick (LGW), London City (LCY), Stansted (STN), Luton (LTN) and Southend (SEN)
Milan (MIL) – Malpensa (MXP), Linate (LIN) and Bergamo-Orio al Serio (BGY)
Montreal (YMQ) – Trudeau (YUL), Mirabel (YMX), and Saint-Hubert (YHU)
Moscow (MOW) — Sheremetyevo (SVO), Domodedovo (DME), Vnukovo (VKO)
New York City (NYC) — John F. Kennedy (JFK, formerly Idlewild (IDL)), La Guardia (LGA), and Newark Liberty (EWR)
Osaka (OSA) – Kansai (KIX) and Itami (ITM, formerly OSA)
Paris (PAR) — Orly (ORY), Charles de Gaulle (CDG), Paris–Le Bourget Airport (LBG) and Beauvais–Tillé Airport (BVA)
Rio de Janeiro (RIO) — Galeão (GIG) and Santos Dumont (SDU)
Rome (ROM) — Fiumicino (FCO) and Ciampino (CIA)
São Paulo (SAO) — Congonhas (CGH), Guarulhos (GRU) and Campinas (VCP)
Seoul (SEL) — Incheon (ICN) and Gimpo (GMP, formerly SEL)
Stockholm (STO) — Arlanda (ARN), Bromma (BMA) and Västerås (VST)
Tokyo (TYO) — Haneda (HND) and Narita (NRT)
Toronto (YTO) — Pearson (YYZ), Bishop (YTZ) and Buttonville (YKZ)
Washington, D.C. (WAS) — Dulles (IAD), Reagan-National (DCA), and Baltimore-Washington (BWI)
When different cities with the same name each have an airport, the airports need to be assigned different codes. For example, Norman Y. Mineta San Jose International Airport (SJC), is in San Jose, California, United States and Juan Santamaría International Airport (SJO) is in San José, Costa Rica.
Sometimes, a new airport is built, replacing the old one, leaving the city's new "major" airport code to no longer correspond with the city's name. This is in conjunction to rules aimed to avoid confusion, which state that "the first and second letters or second and third letters of an identifier may not be duplicated with less than 200 nautical miles separation." Thus, Washington D.C.-area's three airports all have radically different codes: IAD for Washington-Dulles, DCA for Reagan National (District of Columbia Airport), and BWI for Baltimore (Baltimore–Washington International, formerly BAL). Since HOU is used for William P. Hobby Airport, the new Houston-Intercontinental became IAH. The code BKK was originally assigned to Bangkok-Don Mueang and was later transferred to Suvarnabhumi Airport, while the former adopted DMK. Shanghai-Hongqiao retained the code SHA, while the newer Pudong Airport adopted PVG. The opposite is true for Berlin, the international airport Berlin-Tegel uses the code TXL, while its smaller counterpart Berlin-Schönefeld uses SXF; the new Berlin Brandenburg Airport is going to have the code BER.
Since the US Navy reserved "N" codes and the Federal Communications Commission has reserved rights for "W" and "K", certain U.S. cities which begin with these letters had to adopt "irregular" airport codes: EWR for Newark, ORF for Norfolk, Virginia, EYW for Key West, Florida, and APC for Napa, California. This "rule" does not apply outside of the United States: Karachi is KHI, Warsaw is WAW, Nagoya is NGO. In addition, since "Q" was used for international communications, cities with "Q" beginning their name also had to find alternate codes, as in the case of Qiqihar (NDG), Quetta (UET) and Quito (UIO).
IATA codes should not be confused with the FAA identifiers of US airports. Most FAA identifiers agree with the corresponding IATA codes, but some do not, such as Saipan whose FAA identifier is GSN and its IATA code SPN, and some coincide with IATA codes of non-US airports.
Many cities retain historical names in their airport codes despite the fact that their official name is now different. This is especially prominent in India: BOM for Mumbai (formerly Bombay), CCU for Kolkata (formerly Calcutta), and MAA for Chennai (formerly Madras); in China: CAN for Guangzhou (formerly Canton), PEK for Beijing (formerly Peking), and TAO for Qingdao (formerly Tsingtao). Similarly, this is the case with FRU for Bishkek (formerly Frunze), LED for St. Petersburg (formerly Leningrad), GOJ for Nizhny Novgorod (formerly Gorky), SGN for Ho Chi Minh City (formerly Saigon), and TGD for Podgorica (formerly Titograd).
Some airport codes are based on previous names associated with a present airport, such as Chicago's O'Hare, which is assigned ORD, based on its old name of Orchard Field, before it was expanded and renamed O'Hare in the mid-1950s. Similarly, Orlando International Airport uses MCO, based on the old McCoy Air Force Base, which was converted to joint civilian/military use and renamed Orlando Jetport at McCoy in the early 1960s and finally Orlando International in the early 1980s. Other airport codes are similarly not immediately obvious in origin, and each have their own peculiarities. Nashville uses BNA, Knoxville uses TYS, and Kahului (the main gateway into Maui) uses OGG, while Spokane International Airport goes by GEG. Most of these are named after individuals. In Asia, codes that do not correspond with their city's names include Niigata's KIJ, Nanchang's KHN, Zhengzhou's CGO, Pyongyang's FNJ, and Kobe's UKB.
Some airports are identified even in colloquial speech by their airport code. The most notable example is LAX.
Majority of airports in Canada use airport codes that begin with the letter "Y", although not all "Y" codes are Canadian and not all Canadian airports start with the letter "Y" (for example ZBF for Bathurst, New Brunswick). Some Canadian airports simply append a combination of letters in the city's name to the "Y": YOW for Ottawa, YYC for Calgary, and YVR for Vancouver, whereas other Canadian airports append the two letter code of the radio beacons that were the closest to the actual airport, such as YQX in Gander and YXS in Prince George. While certain codes themselves make it more difficult to identify an airport, some codes have become popular in usage due to the airports, particularly two of Canada's largest airports, YYZ for Toronto-Pearson (YZ is the original radio transmitter code for a village called Malton, which is where Toronto Pearson International Airport is now located) and YUL for Montreal-Trudeau (UL was the ID code for beacon in the city of Kirkland, now the location of Montreal-Trudeau). Canada's third busiest airport, Calgary International Airport, has begun using its airport code YYC as a marketing brand and name for the airport authority web site (yyc.com). YVR is also used in marketing in Vancouver, and is sometimes used by city residents to refer to the airport.
Numerous New Zealand airports use codes which contain a letter Z, to distinguish them from similar airport names in other countries. Examples include HLZ for Hamilton, ZQN for Queenstown, and WSZ for Westport.
It is also noteworthy that there are several airports with scheduled service that have not been assigned ICAO codes that do have IATA codes. For example, several airports in Alaska that have scheduled commercial service, such as Stebbins Airport or Nanwalek Airport. There are also airports with scheduled service for which there are ICAO codes but not IATA codes, such as Nkhotakota/Tangole/Dwanga Airport in Malawi. Thus, neither system completely includes all airports with scheduled service.
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Airline codes -- robin, 22:49:12 02/14/16 Sun 
IATA airline designator
IATA airline designators, sometimes called IATA reservation codes, are two-character codes assigned by the International Air Transport Association (IATA) to the world's airlines. The standard is described in IATA's Standard Schedules Information Manual and the codes themselves are described in IATA's Airline Coding Directory. (Both are published twice-annually.) Airline designator codes follow the format xx(a), i.e., two alphanumeric characters (letters or digits) followed by an optional letter. Although the IATA standard provides for three-character airline designators, IATA has not used the optional third character in any assigned code. This is because some legacy computer systems, especially the "central reservations systems", have failed to comply with the standard, notwithstanding the fact that it has been in place for 20 years. The codes issued to date comply with IATA Resolution 762, which provides for only two characters. These codes thus comply with the current airline designator standard, but use only a limited subset of its possible range.
There are three types of designator: unique, numeric/alpha and controlled duplicate.[clarification needed]
IATA airline designators are used to identify an airline for commercial purposes in reservations, timetables, tickets, tariffs, air waybills and in telecommunications.
A flight designator is the concatenation of the airline designator, xx(a), and the numeric flight number, n(n)(n)(n), plus an optional one-letter "operational suffix" (a). Therefore, the full format of a flight designator is xx(a)n(n)(n)(n)(a).
After an airline is delisted, IATA can make the code available for reuse after six months and can issue "controlled duplicates". Controlled duplicates are issued to regional airlines whose destinations are not likely to overlap, so that the same code is shared by two airlines. The controlled duplicate is denoted here, and in IATA literature, with an asterisk (*).
IATA also issues an accounting or prefix code. This number is used on tickets as the first three characters of the ticket number.
The IATA codes originally based on the ICAO designators which were issued in 1947 as two-letter airline identification codes (see the section below).
ICAO airline designator
IATA Flight coupon stock control number
The ICAO airline designator is a code assigned by the International Civil Aviation Organization (ICAO) to aircraft operating agencies, aeronautical authorities, and services related to international aviation, each of whom is allocated both a three-letter designator and a telephony designator. These codes are unique by airline, unlike the IATA airline designator codes (see section above). The designators are listed in ICAO Document 8585: Designators for Aircraft Operating Agencies, Aeronautical Authorities and Services.
ICAO codes have been issued since 1947. The ICAO codes originally based on a two-letter-system and were identical to the airline codes used by IATA. After an airline joined IATA its existing ICAO-two-letter-code was taken over as IATA code. So in the 1970s the abbreviation BA was the ICAO code and the IATA code of British Airways while non-IATA-airlines like Court Line used their 2-letter-abbreviation as ICAO code only. In the early 1980s ICAO introduced the current three-letter-system due to the increasing number of airlines. It became the official new standard system in November 1987.
An example is:
Operator: American Airlines
Three-letter designator: AAL (the original ICAO-two-letter-designator AA was used until 1987 and is also the IATA code of the airline)
Telephony designator: AMERICAN
Certain combinations of letters, for example SOS, are not allocated to avoid confusion with other systems. Other designators, particularly those starting with Y and Z, are reserved for government organizations.
The designator YYY is used for operators that do not have a code allocated.
Call signs (flight identification or flight ID)
Most airlines employ a call sign that is normally spoken during airband radio transmissions. As by ICAO Annex 10 chapter 184.108.40.206.2.1 a call sign shall be one of the following types:
Type A: the characters corresponding to the registration marking of the aircraft.
Type B: the telephony designator of the aircraft operating agency, followed by the last four characters of the registration marking of the aircraft.
Type C: the telephony designator of the aircraft operating agency, followed by the flight identification.
The one most widely used within commercial aviation is type C. The flight identification is very often the same as the flight number, though this is not always the case. In case of call sign confusion a different flight identification can be chosen, but the flight number will remain the same. Call sign confusion happens when two or more flights with similar flight numbers fly close to each other, e.g., KLM 645 and KLM 649 or Speedbird 446 and Speedbird 664.
The flight number is published in an airline's public timetable and appears on the arrivals and departure screens in the airport terminals. In cases of emergency, the airline name and flight number, rather than the call sign, are normally mentioned by the main news media.
Some call signs are less obviously associated with a particular airline than others. This might be for historic reasons (South African Airways uses the callsign "Springbok", hearkening back to the airline's old livery which featured a springbok), or possibly to avoid confusion with a call sign used by an established airline.
Companies' assigned names may change as a result of mergers, acquisitions, or change in company name or status; British Airways uses BOAC's old callsign ("Speedbird"), as British Airways was formed by a merger of BOAC and British European Airways. Country names can also change over time and new call signs may be agreed in substitution for traditional ones. The country shown alongside an airline's call sign is that wherein most of its aircraft are believed to be registered, which may not always be the same as the country in which the firm is officially incorporated or registered. There are many other airlines in business whose radio call signs are more obviously derived from the trading name.
The callsign should ideally resemble the operator's name or function and not be confused with callsigns used by other operators. The callsign should be easily and phonetically pronounceable in at least English, the international language of aviation. For example, Air France's callsign is "Airfrans"; 'frans' is the phonetic spelling of 'France'.
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Peninsular Spain -- robin, 22:46:16 02/14/16 Sun 
Peninsular Spain refers to that part of Spanish territory located within the Iberian peninsula, thus excluding other parts of Spain: the Canary Islands, the Balearic Islands, Ceuta, Melilla, and a number of islets and crags off the coast of Morocco known collectively as plazas de soberanía (places of sovereignty). In Spain it is mostly known simply as "the Peninsula". It has land frontiers with France and Andorra to the north; Portugal to the west; and the British territory of Gibraltar to the south.
Many inhabitants of peninsular Spain tend to conflate that region with Spain as a whole, disregarding the other territories mentioned above.
Peninsular Spain is the largest part of the country in area - 492,175 km²  - and in population - 43,731,572.  It contains 15 of the autonomous communities of Spain.
Occupying the central part of Spain, it possesses much greater resources and better interior and exterior communications than other parts of the country. To redress this imbalance, Spanish residents outside the peninsula receive a State subsidy for transport to and from the peninsula.
Municipalities with the highest population
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Iberian Peninsula -- robin, 22:40:08 02/14/16 Sun 
The Iberian Peninsula /aɪˈbɪəriən pəˈnᵻnsjᵿlə/,[a] also known as Iberia /aɪˈbɪəriə/,[b] is located in the southwest corner of Europe and is divided among three states: Spain, Portugal, and Andorra; as well as Gibraltar, an overseas territory of the United Kingdom. With an area of approximately 582,000 km2 (225,000 sq mi), it is the third largest European peninsula, after the Scandinavian and Balkan peninsulas.
The English word Iberia was adapted from the use of the Ancient Greek word Ιβηρία (Ibēría) by Greek geographers under the rule of the Roman Empire to refer to what is known today in English as the Iberian Peninsula. At that time, the name did not describe a single political entity or a distinct population of people. Strabo's Iberia was delineated from Keltikē (Gaul) by the Pyrenees and included the entire land mass southwest (he says "west") of there.
The ancient Greeks discovered the Iberian Peninsula by voyaging westward. Hecataeus of Miletus was the first known to use the term around 500 BC. Herodotus of Halicarnassus says of the Phocaeans that "it was they who made the Greeks acquainted with ... Iberia." According to Strabo, prior historians used Iberia to mean the country "this side of the Ἶβηρος (Ibēros)" as far north as the river Rhône in France, but currently they set the Pyrenees as the limit. Polybius respects that limit, but identifies Iberia as the Mediterranean side as far south as Gibraltar, with the Atlantic side having no name. Elsewhere he says that Saguntum is "on the seaward foot of the range of hills connecting Iberia and Celtiberia."
Strabo refers to the Carretanians as people "of the Iberian stock" living in the Pyrenees, who are to be distinguished from either Celts or Celtiberians.
Main article: Hispania
According to Charles Ebel, the ancient sources in both Latin and Greek use Hispania and Hiberia (Greek: Iberia) as synonyms. The confusion of the words was because of an overlapping in political and geographic perspectives. The Latin word Hiberia, similar to the Greek Iberia, literally translates to "land of the Hiberians". This word was derived from the river Ebro, which the Romans called Hiberus. Hiber (Iberian) was thus used as a term for peoples living near the river Ebro. The first mention in Roman literature was by the annalist poet Quintus Ennius in 200 BC. Virgil refers to the Ipacatos Hiberos ("restless Iberi") in his Georgics. The Roman geographers and other prose writers from the time of the late Roman Republic called the entire peninsula Hispania.
As they became politically interested in the former Carthaginian territories, the Romans began to use the names Hispania Citerior and Hispania Ulterior for 'near' and 'far' Hispania. At the time Hispania was made up of three Roman provinces: Hispania Baetica (known today as southern Spain), Hispania Tarraconensis (known today as northern Spain), and Hispania Lusitania (today, known mostly as modern Portugal). Strabo says that the Romans use Hispania and Iberia synonymously, distinguishing between the near northern and the far southern provinces. Whatever language may generally have been spoken on the peninsula soon gave way to Latin, except for that of the Vascones, which was preserved as a language isolate by the barrier of the Pyrenees.
he Iberian Peninsula has always been associated with the Ebro River, Ibēros in ancient Greek and Ibērus or Hibērus in Latin. The association was so well known it was hardly necessary to state; for example, Ibēria was the country "this side of the Ibērus" in Strabo. Pliny goes so far as to assert that the Greeks had called "the whole of Spain" Hiberia because of the Hiberus River. The river appears in the Ebro Treaty of 226 BC between Rome and Carthage, setting the limit of Carthaginian interest at the Ebro. The fullest description of the treaty, stated in Appian, uses Ibērus. With reference to this border, Polybius states that the "native name" is Ibēr, apparently the original word, stripped of its Greek or Latin -os or -us termination.
The early range of these natives, stated by the geographers and historians to be from today's, southern Spain to today's, southern France along the Mediterranean coast, is marked by instances of a readable script expressing a yet unknown language, dubbed "Iberian." Whether this was the native name or was given to them by the Greeks for their residence on the Ebro remains unknown. Credence in Polybius imposes certain limitations on etymologizing: if the language remains unknown, the meanings of the words, including Iber, must also remain unknown. In modern Basque, the word ibar means "valley" or "watered meadow", while ibai means "river", but there is no proof relating the etymology of the Ebro River with these Basque names.
The Iberian Peninsula has been inhabited for at least 1.2 million years as remains found in the sites at Atapuerca demonstrate. Among these sites is the cave of Gran Dolina, where six hominin skeletons, dated between 780,000 and one million years ago, were found in 1994. Experts have debated whether these skeletons belong to the species Homo erectus, Homo heidelbergensis, or a new species called Homo antecessor.
Around 200,000 BP, during the Lower Paleolithic period, Neanderthals first entered the Iberian Peninsula. Around 70,000 BP, during the Middle Paleolithic period, the last glacial event began and the Neanderthal Mousterian culture was established. Around 37,000 BP, during the Upper Paleolithic, the Neanderthal Châtelperronian cultural period began. Emanating from Southern France, this culture extended into the north of the peninsula. It continued to exist until around 30,000 BP, when Neanderthal man faced extinction.
About 40,000 years ago, modern humans entered the Iberian Peninsula from Southern France. Here, this genetically homogeneous population (characterized by the M173 mutation in the Y-chromosome), developed the M343 mutation, giving rise to the R1b Haplogroup, still the most common in modern Portuguese and Spanish males. On the Iberian Peninsula, modern humans developed a series of different cultures, such as the Aurignacian, Gravettian, Solutrean and Magdalenian cultures, some of them characterized by complex forms of Paleolithic art.
During the Neolithic expansion, various megalithic cultures developed in the Iberian Peninsula. An open seas navigation culture from the east Mediterranean, called the Cardium culture, also extended its influence to the eastern coasts of the peninsula, possibly as early as the 5th millennium BC. These people may have had some relation to the subsequent development of the Iberian civilization.
In the Chalcolithic or Copper Age (c. 3000 BC), a series of complex cultures developed that would give rise to the peninsula's first civilizations and to extensive exchange networks reaching to the Baltic, Middle East and North Africa. Around 2800 – 2700 BC, the Bell Beaker culture, which produced the Maritime Bell Beaker, probably originated in the vibrant copper-using communities of the Tagus estuary in Portugal and spread from there to many parts of western Europe.
Bronze Age cultures developed beginning c.1800 BC, when the civilization of Los Millares was followed by that of El Argar. From this centre, bronze technology spread to other areas, such as those of the Bronze of Levante, South-Western Iberian Bronze and Cogotas I.
In the Late Bronze Age, the urban civilisation of Tartessos developed in the area of modern western Andalusia, characterized by Phoenician influence and using the Tartessian script for its Tartessian language, not related to the Iberian language.
Early in the first millennium BC, several waves of Pre-Celts and Celts migrated from Central Europe, thus partially changing the peninsula's ethnic landscape to Indo-European in its northern and western regions. In Northwestern Iberia (modern Northern Portugal, Asturias and Galicia), a Celtic culture developed, the Castro culture, with a large number of hill forts and some fortified cities.
Main article: Pre-Roman peoples of the Iberian Peninsula
By the Iron Age, starting in the 7th century BC, the Iberian Peninsula consisted of complex agrarian and urban civilizations, either Pre-Celtic or Celtic (such as the Lusitanians, Celtiberians, Gallaeci, Astur, Celtici and others), the cultures of the Iberians in the eastern and southern zones and the cultures of the Aquitanian in the western portion of the Pyrenees.
The seafaring Phoenicians, Greeks and Carthaginians successively settled along the Mediterranean coast and founded trading colonies there over a period of several centuries. Around 1100 BC, Phoenician merchants founded the trading colony of Gadir or Gades (modern day Cádiz) near Tartessos. In the 8th century BC, the first Greek colonies, such as Emporion (modern Empúries), were founded along the Mediterranean coast on the east, leaving the south coast to the Phoenicians. The Greeks coined the name Iberia, after the river Iber (Ebro). In the 6th century BC, the Carthaginians arrived in the peninsula while struggling with the Greeks for control of the Western Mediterranean. Their most important colony was Carthago Nova (Latin name of modern-day Cartagena).
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Ibaraki Prefecture -- robin, 22:35:41 02/14/16 Sun 
Ibaraki Prefecture (茨城県 Ibaraki-ken?) is a prefecture of Japan, located in the Kantō region on the main island of Honshu. The capital is Mito
Ibaraki Prefecture is the northeastern part of the Kantō region, stretching between Tochigi Prefecture and the Pacific Ocean and bounded on the north and south by Fukushima Prefecture and Chiba Prefecture. It also has a border on the southwest with Saitama Prefecture. The northernmost part of the prefecture is mountainous, but most of the prefecture is a flat plain with many lakes.
As of April 1, 2012, 15% of the total land area of the prefecture was designated as Natural Parks, namely Suigo-Tsukuba Quasi-National Park and nine Prefectural Natural Parks.[
Thirty-two cities are located in Ibaraki Prefecture:
Towns and villages
These are the towns and villages in each district:
Main article: List of mergers in Ibaraki Prefecture
Ibaraki's industries include energy, particularly nuclear energy, production, as well as chemical and precision machining industries. The Hitachi company was founded in the Ibaraki city of the same name.
As of March 2011, the prefecture produced 25% of Japan's bell peppers and Chinese cabbage.
Ibaraki's population is increasing modestly as the Greater Tōkyō region spreads out.
Ibaraki is known for nattō, or fermented soybeans, in Mito, watermelons in Kyōwa (recently merged into Chikusei), and chestnuts in the Nishiibaraki region.
Ibaraki is famous for the martial art of Aikidō founded by Ueshiba Morihei, also known as Osensei. Ueshiba spent the latter part of his life in the town of Iwama, now part of Kasama, and the Aiki Shrine and dojo he created still remain.
There are castle ruins in many cities, including Mito, Kasama, and Yūki.
Kasama is famous for Shinto, art culture and pottery.
The capital Mito is home to Kairakuen, one of Japan's three most celebrated gardens, and famous for its over 3,000 Japanese plum trees of over 100 varieties.
Ibaraki Prefectural University of Health Sciences
Ibaraki Christian University
Tsukuba International University
Tsukuba Gakuin University
National University Corporation Tsukuba University of Technology
Ryutsu Keizai University
The sports teams listed below are based in Ibaraki.
Kashima Antlers (Kashima)
Mito HollyHock (Mito)
Hitachi Sawa Rivale (Hitachinaka)
Kashima Rugby Football Club RFC
Ibaraki Golden Golds (Regional club)
Hitachi Pro Wrestling (Regional group)
Ibaraki Prefectural Museum of History
Transportation and access
East Japan Railway Company
Utsunomiya Line (Tōhoku Main Line)
Kashima Rinkai Railway Ōarai Kashima Line
Hitachinaka Seaside Railway Minato Line (Katsuta-Ajigaura)
Mooka Railway Mooka Line
Mount Tsukuba Cable Car
Mount Tsukuba Ropeway
North Kanto Expressway
East Kanto Expressway
Route 4 (around Koga area)
Route 6 (Nihonbashi of Tokyo-Toride-Tsuchiura-Mito-Hitachi-Iwaki-Sendai)
Route 51 (Mito-Kashima-Itako-Narita-Chiba)
Route 125 (Katori-Tsuchiura-Tsukuba-Koga-Gyoda-Kumagaya)
Route 400 (Mito-Nakagawa-Nikko-South Aizu-West Aizu
Oarai Port - Ferry route to Tomakomai, Muroran of Hokkaido
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