http://en.wikipedia.org/wiki/Confirmation
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31 January 2010
http://dictionary.reference.com/browse/Leve
Leve\ (l[=e]v), a. Dear. See Lief. [Obs.] --Chaucer.
Leve\, n. & v. Same as 3d & 4th Leave. [Obs.]
Leve\, v. i. To live. [Obs.] --Chaucer.
Leve\, v. t. [OE., fr. AS. l[=e]fan, abbrev. fr. gel[=e]fan. See Believe.] To believe. [Obs.] --Chaucer.
Leve\, v. t. [OE. leven, AS. l[=e]fan, l[=y]fan. See Leave permission.] To grant; -- used esp. in exclamations or prayers followed by a dependent clause. [Obs.]
God leve all be well. --Chaucer.
Webster's Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc.
http://www.highbeam.com/doc/1O68-LeveandtheWaterofLife.html
Leve and the Water of Life
Article from: A Dictionary of African Mythology
Author: Harold Scheub
Leve and the Water of Life (Mende/Sierra Leone) Leve, a name for the supreme deity of the Mende, was female, later to be supplanted by a masculine god, Ngewo, now the more commonly used term. Leve initiated the moral codes that determine good social behavior. He brings society into being, and when men cannot fulfill their proper functions in society, or when they desire to take on new functions, they are born again. Leve and Ngewo have blended into a single god. In ancient times, people forgot god, neglecting to pray to Ngewo, not bringing a certain herb for the ancestral spirits. Then life changed for them, and they were plagued by disease and death. One night, the voice of Leve could be heard, directing the people to bring the herb, along with palm-oil rice and water for the dead, informing the living that they must pray to Ngewo. The people went out that night, seeking the origin of the voice that they heard, and they came upon a man whom they had thought dead. He was sitting under a tree covered with the leaves of the herb, and he carried palm-oil rice and a shell containing water. The people watched, as the man poured water on the ground, announcing that it was for the ancestors, at the same time asking the ancestors to care for their living children. Then he sprinkled water on the people, and ate the herbs. The villagers also ate the herbs, and from that period things improved for them. See also: Ngewo.
Ngewo, Lonely, Creates a Man and a Woman
Article from: A Dictionary of African Mythology
Author: Harold Scheub
Ngewo, Lonely, Creates a Man and a Woman (Mende/Sierra Leone) Ngewo is the supreme being, the creator of the universe. He created man, the animals and fishes, as well as the trees and plants. The more common of the two names of God is Ngewo; the other name, Leve, seems to be more ancient. In ancient times, the Mende may have conceived of Leve as the female deity consort of Ngewo, forming the feminine half of a cosmic creator couple. Ngewo or Leve, chief and father protector, is transcendent, living away from the everyday activities of this world. Ngewo was once a very big spirit who lived in a cave. He was so powerful that all he said would be done took place. But he lived alone with no one to talk to or to play with. So he went to the entrance of the cave and said, “I want all kinds of animals to live with me in this cave.” So the animals came in pairs. Ngewo, having created a primal pair, a man and a woman, used to live among men, offering them free access to him whenever they had a request to make. But the requests came so fast that he felt constrained to remove himself to a safe distance to avoid being worn out. He therefore retreated to the sky, where he now lives. Ngewo did return to bid mankind farewell, advising men to be charitable to one another and not to wish each other evil. He gave them two chickens, which he had created before making the descent, telling them that when one does another wrong, he must call God back to adjudicate, and when God returns the people must return his chicken to him. Ngewo sent two messengers to a certain town to carry news of death and life. The dog was sent to say that the people would not die, and the toad was sent to say that death was coming. They set out together. On the way, the dog met a woman cooking food for her child. He lay down and waited, and in due course received some food from the woman. The dog then ran on. But the toad had not stopped along the way. He reached the town first and entered, crying, “Death has come!” Then the dog came running, crying, “Life has come!” But he was too late. The toad had brought death first. That is why people die. See also: Leve.
Ngewo
Article from: A Dictionary of World Mythology
Author: ARTHUR COTTERELL
Ngewo Africa God of the Mende tribesmen in Sierra Leone. He is also known by what appears to be a much older name—Leve, ‘the high-up one’. The Mende say of traditional usage ‘this is what Leve brought down to us long ago’. As Ngewo, the sky god is remote from the affairs of men, though they believe that it is the deity's power which manifests itself indirectly in natural phenomena. Thus he sends rain to fall on his ‘wife’, the earth. Between Ngewo and mankind are the spirits—ancestral spirits and genii, dyinyinga. The latter are associated with rivers, forests, and rocks; the former have cults designed to facilitate communication between men and the sky god. After the rites of tindyamei, ‘crossing the water’, departed soul reaches the land of the dead. On his journey the deceased is assisted by the objects deposited in the grave, which is called ‘a house’, because ‘on the other side’ the spirits expect to receive presents from the newcomer. To deny a person the burial rites is tantamount to condemning his spirit to remain on earth and, in consequence, to be haunted by it. The land of the dead, according to the Mende, is rather like the world of the living. Ancestors are not feared, and often appear in dreams as messengers, bringing words of warning or advice. Illness in a family, for instance, may be discovered to have resulted from a failure ‘to feed’ a certain ancestor. Offerings include rice, chicken, and tobacco. At important points in the calendar, such as sowing, the Mende sacrifice to the ancestral spirits, whose aid is necessary to ensure a good crop. The propitiation of dyinyinga follows a settled pattern, too. An example would be the sacrifice made to the ‘angered’ spirit of a river which regularly overflows its banks during the autumn rains. Genii take various physical forms: tingoi appear as beautiful women with soft white skins, and they are usually benign: ndogbojusui, white men with long white beards, are bent on mischief, but a subtle man can outwit them and obtain substantial gifts. The Mende believe that boldness is required when handling dyinyinga. Either one takes control of the genii, or the genii takes control of oneself. Mende magic, hale, invokes the aid of dyinyinga as well as Nwego. But there is an interesting myth to explain the remoteness of the sky god. In the beginning Nwego told men to go to him for everything they needed. They went, however, so frequently that he said to himself, ‘If I stay near these people, they will wear me out with their requests.’ So he made for himself another place far away, and while they slept, he went off there. Since that time Nwego has not deserted his creatures, but has forced mankind to be less dependent on him.
Leve\ (l[=e]v), a. Dear. See Lief. [Obs.] --Chaucer.
Leve\, n. & v. Same as 3d & 4th Leave. [Obs.]
Leve\, v. i. To live. [Obs.] --Chaucer.
Leve\, v. t. [OE., fr. AS. l[=e]fan, abbrev. fr. gel[=e]fan. See Believe.] To believe. [Obs.] --Chaucer.
Leve\, v. t. [OE. leven, AS. l[=e]fan, l[=y]fan. See Leave permission.] To grant; -- used esp. in exclamations or prayers followed by a dependent clause. [Obs.]
God leve all be well. --Chaucer.
Webster's Revised Unabridged Dictionary, © 1996, 1998 MICRA, Inc.
http://www.highbeam.com/doc/1O68-LeveandtheWaterofLife.html
Leve and the Water of Life
Article from: A Dictionary of African Mythology
Author: Harold Scheub
Leve and the Water of Life (Mende/Sierra Leone) Leve, a name for the supreme deity of the Mende, was female, later to be supplanted by a masculine god, Ngewo, now the more commonly used term. Leve initiated the moral codes that determine good social behavior. He brings society into being, and when men cannot fulfill their proper functions in society, or when they desire to take on new functions, they are born again. Leve and Ngewo have blended into a single god. In ancient times, people forgot god, neglecting to pray to Ngewo, not bringing a certain herb for the ancestral spirits. Then life changed for them, and they were plagued by disease and death. One night, the voice of Leve could be heard, directing the people to bring the herb, along with palm-oil rice and water for the dead, informing the living that they must pray to Ngewo. The people went out that night, seeking the origin of the voice that they heard, and they came upon a man whom they had thought dead. He was sitting under a tree covered with the leaves of the herb, and he carried palm-oil rice and a shell containing water. The people watched, as the man poured water on the ground, announcing that it was for the ancestors, at the same time asking the ancestors to care for their living children. Then he sprinkled water on the people, and ate the herbs. The villagers also ate the herbs, and from that period things improved for them. See also: Ngewo.
Ngewo, Lonely, Creates a Man and a Woman
Article from: A Dictionary of African Mythology
Author: Harold Scheub
Ngewo, Lonely, Creates a Man and a Woman (Mende/Sierra Leone) Ngewo is the supreme being, the creator of the universe. He created man, the animals and fishes, as well as the trees and plants. The more common of the two names of God is Ngewo; the other name, Leve, seems to be more ancient. In ancient times, the Mende may have conceived of Leve as the female deity consort of Ngewo, forming the feminine half of a cosmic creator couple. Ngewo or Leve, chief and father protector, is transcendent, living away from the everyday activities of this world. Ngewo was once a very big spirit who lived in a cave. He was so powerful that all he said would be done took place. But he lived alone with no one to talk to or to play with. So he went to the entrance of the cave and said, “I want all kinds of animals to live with me in this cave.” So the animals came in pairs. Ngewo, having created a primal pair, a man and a woman, used to live among men, offering them free access to him whenever they had a request to make. But the requests came so fast that he felt constrained to remove himself to a safe distance to avoid being worn out. He therefore retreated to the sky, where he now lives. Ngewo did return to bid mankind farewell, advising men to be charitable to one another and not to wish each other evil. He gave them two chickens, which he had created before making the descent, telling them that when one does another wrong, he must call God back to adjudicate, and when God returns the people must return his chicken to him. Ngewo sent two messengers to a certain town to carry news of death and life. The dog was sent to say that the people would not die, and the toad was sent to say that death was coming. They set out together. On the way, the dog met a woman cooking food for her child. He lay down and waited, and in due course received some food from the woman. The dog then ran on. But the toad had not stopped along the way. He reached the town first and entered, crying, “Death has come!” Then the dog came running, crying, “Life has come!” But he was too late. The toad had brought death first. That is why people die. See also: Leve.
Ngewo
Article from: A Dictionary of World Mythology
Author: ARTHUR COTTERELL
Ngewo Africa God of the Mende tribesmen in Sierra Leone. He is also known by what appears to be a much older name—Leve, ‘the high-up one’. The Mende say of traditional usage ‘this is what Leve brought down to us long ago’. As Ngewo, the sky god is remote from the affairs of men, though they believe that it is the deity's power which manifests itself indirectly in natural phenomena. Thus he sends rain to fall on his ‘wife’, the earth. Between Ngewo and mankind are the spirits—ancestral spirits and genii, dyinyinga. The latter are associated with rivers, forests, and rocks; the former have cults designed to facilitate communication between men and the sky god. After the rites of tindyamei, ‘crossing the water’, departed soul reaches the land of the dead. On his journey the deceased is assisted by the objects deposited in the grave, which is called ‘a house’, because ‘on the other side’ the spirits expect to receive presents from the newcomer. To deny a person the burial rites is tantamount to condemning his spirit to remain on earth and, in consequence, to be haunted by it. The land of the dead, according to the Mende, is rather like the world of the living. Ancestors are not feared, and often appear in dreams as messengers, bringing words of warning or advice. Illness in a family, for instance, may be discovered to have resulted from a failure ‘to feed’ a certain ancestor. Offerings include rice, chicken, and tobacco. At important points in the calendar, such as sowing, the Mende sacrifice to the ancestral spirits, whose aid is necessary to ensure a good crop. The propitiation of dyinyinga follows a settled pattern, too. An example would be the sacrifice made to the ‘angered’ spirit of a river which regularly overflows its banks during the autumn rains. Genii take various physical forms: tingoi appear as beautiful women with soft white skins, and they are usually benign: ndogbojusui, white men with long white beards, are bent on mischief, but a subtle man can outwit them and obtain substantial gifts. The Mende believe that boldness is required when handling dyinyinga. Either one takes control of the genii, or the genii takes control of oneself. Mende magic, hale, invokes the aid of dyinyinga as well as Nwego. But there is an interesting myth to explain the remoteness of the sky god. In the beginning Nwego told men to go to him for everything they needed. They went, however, so frequently that he said to himself, ‘If I stay near these people, they will wear me out with their requests.’ So he made for himself another place far away, and while they slept, he went off there. Since that time Nwego has not deserted his creatures, but has forced mankind to be less dependent on him.
http://www.newyorker.com/online/blogs/books/remembering-salinger/ ...his work was always growing in new—darker, stranger, more wonderfully obsessive—directions. And always, no matter where the stories go (or don’t go), his sentences are so beautiful, and so unlike anyone else’s.
...And so I think we might find fragments of things, much in the way “The Original of Laura” was found.
http://www.guardian.co.uk/books/2010/jan/28/jd-salinger-dies-catcher-rye
In 1986, Salinger won an injunction against the publication of a collection of his letters. During the case, which went to the US supreme court, he was asked what he had been working on for the previous 20 years. "Just a work of fiction," he said. "That's all. That's the only description I can really give it … It's almost impossible to define. I work with characters, and as they develop, I just go on from there."
He submitted a number of stories to the New Yorker which were rejected, including one called I Went to School With Adolf Hitler.
...And so I think we might find fragments of things, much in the way “The Original of Laura” was found.
http://www.guardian.co.uk/books/2010/jan/28/jd-salinger-dies-catcher-rye
In 1986, Salinger won an injunction against the publication of a collection of his letters. During the case, which went to the US supreme court, he was asked what he had been working on for the previous 20 years. "Just a work of fiction," he said. "That's all. That's the only description I can really give it … It's almost impossible to define. I work with characters, and as they develop, I just go on from there."
He submitted a number of stories to the New Yorker which were rejected, including one called I Went to School With Adolf Hitler.
My own favourite tribute comes from the always-excellent Onion... "In this big dramatic production that didn't do anyone any good (and was pretty embarrassing, really, if you think about it), thousands upon thousands of phonies across the country mourned the death of author JD Salinger, who was 91 years old for crying out loud … 'There will never be another voice like his.' Which is exactly the lousy kind of goddamn thing that people say, because really it could mean lots of things, or nothing at all even, and it's just a perfect example of why you should never tell anybody anything."
http://topics.nytimes.com/topics/reference/timestopics/people/s/j_d_salinger/index.html
Ms. Salinger said her father was pathologically self-centered, and that nothing could interrupt his work, which he likened to a quest for enlightenment. Ms. Salinger said her father was also abusive to his second wife and her mother, Claire Douglas, keeping her a virtual prisoner in his house in Cornish, N.H., refusing to allow her to see friends and family.
Mr. Salinger pursued Scientology, homeopathy and Christian Science, according to the daughter. He also drank urine, and sat in a Reichian orgone box, Ms. Salinger wrote. He spoke in tongues, fasted until he turned greenish and as an older man had pen pal relationships with teenage girls.
Ms. Douglas told her daughter that he demanded elaborate meals and that the sheets had to be laundered twice weekly, though there was no heat or hot water.
During World War II he was a counterintelligence agent. In 1945 in Germany he was hospitalized for ''battle fatigue.''
In her memoir, Ms. Salinger wrote that her father arrested a young Nazi Party functionary, Sylvia, then married her. The marriage was brief, and forever after he referred to her as Saliva.
Ms. Salinger said her father was pathologically self-centered, and that nothing could interrupt his work, which he likened to a quest for enlightenment. Ms. Salinger said her father was also abusive to his second wife and her mother, Claire Douglas, keeping her a virtual prisoner in his house in Cornish, N.H., refusing to allow her to see friends and family.
Mr. Salinger pursued Scientology, homeopathy and Christian Science, according to the daughter. He also drank urine, and sat in a Reichian orgone box, Ms. Salinger wrote. He spoke in tongues, fasted until he turned greenish and as an older man had pen pal relationships with teenage girls.
Ms. Douglas told her daughter that he demanded elaborate meals and that the sheets had to be laundered twice weekly, though there was no heat or hot water.
During World War II he was a counterintelligence agent. In 1945 in Germany he was hospitalized for ''battle fatigue.''
In her memoir, Ms. Salinger wrote that her father arrested a young Nazi Party functionary, Sylvia, then married her. The marriage was brief, and forever after he referred to her as Saliva.
30 January 2010
http://74.125.77.132/search?q=cache:wCBAClVMhJIJ:www.vilhelmina.se/hembergsskolan/sidan/uppgifter/w4.doc+%22sven+Duva%22&cd=14&hl=en&ct=clnk&client=firefox-a
Sven Duva var namnet som Runeberg gav den svenske hjälten som stred så tappert vid Virta bro. Han hette egentligen Johan Zackarias Bång och föddes 1782 i Österbotten i nuvarande Finland. På den tiden var det fortfarande svenskt. Zackarias var skomakargesäll och 1808-1809 blev han inkallad i kriget mot Ryssland. Mest känd är han för att han på Virta bro ensam höll tillbaka Ryssen, allt för att övriga landsmän skulle kunna dra sig tillbaka från den fälla de gillrats i. Bång stod inte på bron och fäktades som man kan tro av Runebergs berättelse. Han sköt istället tre salvor järnskrot på den i omgångar framryckande ryssen.
I verkligheten så levde han flera år till innan han slutligen begravdes på kyrkogården i Vilhelmina.
Men hur hamnade han i Vilhelmina?
Jo, som bekant orkade inte Svenskarna hålla tillbaka ryssen utan de tvingades retirera ner till Umeå. Landshövding Stromberg valde då ryssen kom att överlämna staden. En taktisk åtgärd som förhindrade att staden brändes ner. Stromberg fick senare mycket beröm för sitt agerande. Såsmåningom övergick kriget till vardag och Bång träffade en ävertyrslusten kvinna som hette Magdalena Baudin. Hon var av fin börd och dotter till Piteås borgmästare. Magdalena hade bestämt sig att leva ett eget liv så hon flyttade tillsammans med Zackarias till Lycksele, där de också fick två barn.
I Lycksele arbetade Bång som skomakare. Det visade sig att Zackarias Bång var en väldigt hetlevrad herre som ofta hamnade i slagsmål och förde privatkrig mot lapparna. 1830 blev de utslängda från Lycksele och fick bege sig mot lappmarken och Vilhelmina. Det tog ungefär en vecka för familjen innan de kunde ta in i kyrkstan i Vilhelmina, men Bång ville inte stanna där. De begav sig istället upp längs Malgomaj och fjällvärlden där de tillslut stannade hos lappen Bengt Andersson. Bång uppförde en enkel kåta intill Anderssons viste och de hjälptes åt med uppehället genom att fiska öring i sjön. Sitt vilda leverne i Lycksele blev han aldrig kvitt och därför fick han avslag varje gång han sökte rättighet att få bygga sig en ordentlig bosättning intill Andersson. Bångnäs blev alltså inget annat än en tillfällig lösning för Johan Zackarias, han fick istället efter otaliga avslag tillslut bosätta sig i ett enkelt hus i Fjällboberg. För att tjäna sitt uppehälle fick nu Zackarias med jämna mellanrum åka ner till Umeå för att arbeta som skomakare.
Bång var alltid ordentligt klädd och söp sällan. Men ända in på gamla dagar kunde han bli fullständigt vild och gå bärsärkargång om någon förde kriget på tal.
Johan Zackarias Bång var hetlevrad in i det sista och han dog 12 april 1845. Byborna lär ha blivit förvånade då kyrkoheden i sitt långa begravningstal berättade om alla de kända fältslag där Bång visat sina hjältetakter. Det står Johan Zackarias Bång på gravstenen och nu vet du att det är hjälten Sven Duva som vilar där under en asp på kyrkogården i Vilhelmina.
http://sv.wikipedia.org/wiki/F%C3%A4nrik_St%C3%A5ls_s%C3%A4gner
Sven Dufva var inte arméns mest begåvade soldat men hyllas i dikten för sin plikttrohet och sitt mod. När han av misstag ensam går till attack mot ryssarna på en bro ropar generalen Sandels de berömda orden "släpp ingen djävul över bron"... "Det kan man kalla en soldat, så skall en finne slåss". Genom detta gav han sina kamrater tid att samlas till motanfall. När Sven Dufva till sist träffas av en rysk kula i hjärtat säger samme general "den kulan visste hur den tog" och slutraden lyder: "ett dåligt huvud hade han, men hjärtat det var gott"
http://en.wikipedia.org/wiki/Counterpoint
Sven Duva var namnet som Runeberg gav den svenske hjälten som stred så tappert vid Virta bro. Han hette egentligen Johan Zackarias Bång och föddes 1782 i Österbotten i nuvarande Finland. På den tiden var det fortfarande svenskt. Zackarias var skomakargesäll och 1808-1809 blev han inkallad i kriget mot Ryssland. Mest känd är han för att han på Virta bro ensam höll tillbaka Ryssen, allt för att övriga landsmän skulle kunna dra sig tillbaka från den fälla de gillrats i. Bång stod inte på bron och fäktades som man kan tro av Runebergs berättelse. Han sköt istället tre salvor järnskrot på den i omgångar framryckande ryssen.
I verkligheten så levde han flera år till innan han slutligen begravdes på kyrkogården i Vilhelmina.
Men hur hamnade han i Vilhelmina?
Jo, som bekant orkade inte Svenskarna hålla tillbaka ryssen utan de tvingades retirera ner till Umeå. Landshövding Stromberg valde då ryssen kom att överlämna staden. En taktisk åtgärd som förhindrade att staden brändes ner. Stromberg fick senare mycket beröm för sitt agerande. Såsmåningom övergick kriget till vardag och Bång träffade en ävertyrslusten kvinna som hette Magdalena Baudin. Hon var av fin börd och dotter till Piteås borgmästare. Magdalena hade bestämt sig att leva ett eget liv så hon flyttade tillsammans med Zackarias till Lycksele, där de också fick två barn.
I Lycksele arbetade Bång som skomakare. Det visade sig att Zackarias Bång var en väldigt hetlevrad herre som ofta hamnade i slagsmål och förde privatkrig mot lapparna. 1830 blev de utslängda från Lycksele och fick bege sig mot lappmarken och Vilhelmina. Det tog ungefär en vecka för familjen innan de kunde ta in i kyrkstan i Vilhelmina, men Bång ville inte stanna där. De begav sig istället upp längs Malgomaj och fjällvärlden där de tillslut stannade hos lappen Bengt Andersson. Bång uppförde en enkel kåta intill Anderssons viste och de hjälptes åt med uppehället genom att fiska öring i sjön. Sitt vilda leverne i Lycksele blev han aldrig kvitt och därför fick han avslag varje gång han sökte rättighet att få bygga sig en ordentlig bosättning intill Andersson. Bångnäs blev alltså inget annat än en tillfällig lösning för Johan Zackarias, han fick istället efter otaliga avslag tillslut bosätta sig i ett enkelt hus i Fjällboberg. För att tjäna sitt uppehälle fick nu Zackarias med jämna mellanrum åka ner till Umeå för att arbeta som skomakare.
Bång var alltid ordentligt klädd och söp sällan. Men ända in på gamla dagar kunde han bli fullständigt vild och gå bärsärkargång om någon förde kriget på tal.
Johan Zackarias Bång var hetlevrad in i det sista och han dog 12 april 1845. Byborna lär ha blivit förvånade då kyrkoheden i sitt långa begravningstal berättade om alla de kända fältslag där Bång visat sina hjältetakter. Det står Johan Zackarias Bång på gravstenen och nu vet du att det är hjälten Sven Duva som vilar där under en asp på kyrkogården i Vilhelmina.
http://sv.wikipedia.org/wiki/F%C3%A4nrik_St%C3%A5ls_s%C3%A4gner
Sven Dufva var inte arméns mest begåvade soldat men hyllas i dikten för sin plikttrohet och sitt mod. När han av misstag ensam går till attack mot ryssarna på en bro ropar generalen Sandels de berömda orden "släpp ingen djävul över bron"... "Det kan man kalla en soldat, så skall en finne slåss". Genom detta gav han sina kamrater tid att samlas till motanfall. När Sven Dufva till sist träffas av en rysk kula i hjärtat säger samme general "den kulan visste hur den tog" och slutraden lyder: "ett dåligt huvud hade han, men hjärtat det var gott"
http://en.wikipedia.org/wiki/Counterpoint
29 January 2010
http://news.bbc.co.uk/2/hi/entertainment/arts_and_culture/8486011.stm
Over the next six weeks, hundreds of works by artists both famous and unknown will be dumped in the "Art Bin" at the South London Gallery.
Landy said he hoped the bin would gradually fill up to create "a monument to creative failure"
In 1997, his design for Tate Britain's annual Christmas tree featured a large bin filled with empty bottles, used wrapping paper, broken decorations and dead Christmas trees.
"There will be good artworks going into the bin, but it is up to the artist to decide what failure is."
"I do find myself thinking 'oh that one looks good' but then I have to remember what I'm doing this for."
At the end of the exhibition the bin will be emptied into a landfill site.
http://www.guardian.co.uk/film/2010/jan/28/tom-ford-a-single-man
"...This character, he thinks it's his last day, it's practically a dream to him. It's surreal, it's hyperreal. Everything is intense, it's ultra-beautiful, he's leaving the planet."
Over the next six weeks, hundreds of works by artists both famous and unknown will be dumped in the "Art Bin" at the South London Gallery.
Landy said he hoped the bin would gradually fill up to create "a monument to creative failure"
In 1997, his design for Tate Britain's annual Christmas tree featured a large bin filled with empty bottles, used wrapping paper, broken decorations and dead Christmas trees.
"There will be good artworks going into the bin, but it is up to the artist to decide what failure is."
"I do find myself thinking 'oh that one looks good' but then I have to remember what I'm doing this for."
At the end of the exhibition the bin will be emptied into a landfill site.
http://www.guardian.co.uk/film/2010/jan/28/tom-ford-a-single-man
"...This character, he thinks it's his last day, it's practically a dream to him. It's surreal, it's hyperreal. Everything is intense, it's ultra-beautiful, he's leaving the planet."
28 January 2010
http://www.time.com/time/arts/article/0,8599,1957492,00.html?xid=rss-topstories
http://www.guardian.co.uk/technology/2010/jan/27/apple-ipad-tablet-first-review Switched into ebook mode, the way the iPad emulates the printed page feels fairly natural, if not entirely on a par with rival ebook readers such as Amazon's Kindle. The backlit screen doesn't come anywhere near the clarity of electronic ink, which means it's going to prove a lot harder on the eyes of bookworms(it's great for reading in bed, one Apple flunky told me, keen to stress the positive side). But what it loses here, it makes up for with the addition of colour and even video.
http://www.worldwidekitsch.com/
http://www.guardian.co.uk/technology/2010/jan/27/apple-ipad-tablet-first-review Switched into ebook mode, the way the iPad emulates the printed page feels fairly natural, if not entirely on a par with rival ebook readers such as Amazon's Kindle. The backlit screen doesn't come anywhere near the clarity of electronic ink, which means it's going to prove a lot harder on the eyes of bookworms(it's great for reading in bed, one Apple flunky told me, keen to stress the positive side). But what it loses here, it makes up for with the addition of colour and even video.
http://www.worldwidekitsch.com/
25 January 2010
http://news.bbc.co.uk/2/hi/science/nature/8478033.stm
It would change our view of ourselves and our place in the cosmos, he said.
The chance of discovering life on other worlds is greater than ever, according to Britain's leading astronomer.
Lord Rees, the president of the Royal Society and Astronomer Royal, said such a discovery would be a moment which would change humanity. It would change our view of ourselves and our place in the cosmos, he said.
23 January 2010
17 January 2010
...defines arranging as "the art of preparing and adapting an already written composition for presentation in other than its original form. An arrangement may include reharmonization, paraphrasing, and/or development of a composition, so that it fully represents the melodic, harmonic, and rhythmic structure" (Corozine 2002, p.3).
13 January 2010
11 January 2010
08 January 2010
http://www.shop.moxter.se/default.aspx extra filtladdor
http://www.kero.se/index.php?id=60&L=1\\\\\\\\\\\\\\\%27&user_shop_pi1[showUid]=17388 Kero filtsulor
http://cebmh.warne.ox.ac.uk/csr/
http://ki.se/ki/jsp/polopoly.jsp?l=en&d=13243
ET is due to abnormal communication between certain areas of the brain, including the cerebellum, thalamus and brain stem. In the majority of people, ET is inherited. Each child of a parent with ET has a 50 percent chance of inheriting it. So far, researchers have located two genes associated with ET.
http://en.wikipedia.org/wiki/Essential_tremorhttp://www.essentialtremor.org/SiteResources/Data/Templates/t1.asp?docid=514&DocName=Home
http://en.wikipedia.org/wiki/Riboflavin
07 January 2010
http://en.wiktionary.org/wiki/harangue
Allt samtidigt:
+iPod radio: Depeche Mode – Everything Counts (...it's a competitive world...)
+P1: Ayla från Obbola: det slog henne samma morgon att konkurrens är en sorts inbördeskrig
+indianernas undervisning
+R.D. Laing
Allt samtidigt:
+iPod radio: Depeche Mode – Everything Counts (...it's a competitive world...)
+P1: Ayla från Obbola: det slog henne samma morgon att konkurrens är en sorts inbördeskrig
+indianernas undervisning
+R.D. Laing
06 January 2010
If you wish to quote our definitions, you must give attribution to "FirstSigns at www.firstsigns.org.uk"
Short definition: Self-injury is a coping mechanism. An individual harms their physical self to deal with emotional pain, or to break feelings of numbness by arousing sensation.
Long Definition: Self-injury is any deliberate, non suicidal behaviour that inflicts physical harm on your body and is aimed at relieving emotional distress. Physical pain is often easier to deal with than emotional pain, because it causes 'real' feelings. Injuries can prove to an individual that their emotional pain is real and valid. Self-injurious behaviour may calm or awaken a person. Yet self-injury only provides temporary relief, it does not deal with the underlying issues. Self-injury can become a natural response to the stresses of day to day life and can escalate in frequency and severity.
Self-injury has nothing to do with either ‘weakness’ or ‘strength’, whatever those words might mean. Self-injury is a coping mechanism that allows people to deal with their emotional distress, which, of course, cannot be compared from person to person ... Self-injury is ... rather about finding a way to cope with overwhelming negative emotions, stresses, etc. Self-injury is a last-ditch attempt to cope with these factors, when the other options appear to be only an inability to function, or worse, suicide.
Short definition: Self-injury is a coping mechanism. An individual harms their physical self to deal with emotional pain, or to break feelings of numbness by arousing sensation.
Long Definition: Self-injury is any deliberate, non suicidal behaviour that inflicts physical harm on your body and is aimed at relieving emotional distress. Physical pain is often easier to deal with than emotional pain, because it causes 'real' feelings. Injuries can prove to an individual that their emotional pain is real and valid. Self-injurious behaviour may calm or awaken a person. Yet self-injury only provides temporary relief, it does not deal with the underlying issues. Self-injury can become a natural response to the stresses of day to day life and can escalate in frequency and severity.
Self-injury has nothing to do with either ‘weakness’ or ‘strength’, whatever those words might mean. Self-injury is a coping mechanism that allows people to deal with their emotional distress, which, of course, cannot be compared from person to person ... Self-injury is ... rather about finding a way to cope with overwhelming negative emotions, stresses, etc. Self-injury is a last-ditch attempt to cope with these factors, when the other options appear to be only an inability to function, or worse, suicide.
05 January 2010
http://www.nytimes.com/2010/01/03/books/review/Gopnik-t.html?nl=books&emc=booksupdateema3&pagewanted=all
http://news.bbc.co.uk/2/hi/science/nature/8440392.stm
It is equipped with the largest camera ever launched into space. The telescope's mission is to continuously and simultaneously observe more than 100,000 stars.
It senses the presence of planets by looking for a tiny "shadowing" effect when one of them passes in front of its parent star.
Nasa says that if the observatory were to look down at a small town on Earth at night from space, it would be able to detect the dimming of a porch light as somebody passed in front of it.
http://news.bbc.co.uk/2/hi/science/nature/8354522.stm
http://sv.wikipedia.org/wiki/Blasieholmstorg
http://sv.wikipedia.org/wiki/Stallgatan
http://www.strandbergs-mynt.se/aktiesamlaren/konstantinopelhasten.htm
http://news.bbc.co.uk/2/hi/science/nature/8440392.stm
It is equipped with the largest camera ever launched into space. The telescope's mission is to continuously and simultaneously observe more than 100,000 stars.
It senses the presence of planets by looking for a tiny "shadowing" effect when one of them passes in front of its parent star.
Nasa says that if the observatory were to look down at a small town on Earth at night from space, it would be able to detect the dimming of a porch light as somebody passed in front of it.
http://news.bbc.co.uk/2/hi/science/nature/8354522.stm
Planets grow in the dusty discs that form around infant stars
Astronomers may have found a way to identify those Sun-like stars most likely to harbour orbiting planets.
A survey of stars known to possess planets shows the vast majority to be severely depleted in lithium.http://sv.wikipedia.org/wiki/Blasieholmstorg
http://sv.wikipedia.org/wiki/Stallgatan
http://www.strandbergs-mynt.se/aktiesamlaren/konstantinopelhasten.htm
 Konstantinopel - Hästen Exklusiv miniatyr pris 3.900:- Konsthistoriens mästerverk har alltid efterbildats och inspirerat. De fyra hästarna från Konstantinopel är ornamentalt lika men likväl individer i ställning, uttryck, muskulatur, ålder och temperament. Den 35 cm höga kopia i grönpatinerad brons har utformats efter hundratals bilder av de två hästarna på Blasieholmstorg i Stockholm. Storlek 30 x 30 cm, vikt 4,1 kg |
Historisk bakgrund På Blasieholmstorg i Stockholm står sedan 1989 två grönpatinerade bronshästar på sockel - den ena vid Arsenalsgatans krökning, den andra i fonden vid Stallgatan. De två hästarna på Blasieholmstorg är gjutna kopior av två av fyra förgyllda bronshästar, som står på en balustrad ovanför entréportalerna till Markuskyrkan i Venedig. (Sedan några år finns originalen i ett utrymme innanför balustraden och ute står också här avgjutningar.) Dessa fyra hästar hör till de förnämsta verken i skulpturens världshistoria och deras ursprung är sägenomspunnen.  |
De sista 20-30 årens forskning daterar dem i ett tidsspann från 300-talet f.kr. till 300-talet e.kr. Möjligen kan de ha kommit till Konstantinopel under Konstantin den Store från någon triumfbåge i Rom (Kanske kejsar Neros), eller kanske de kom från ön Chiros under Theodosius II direkt till Konstantinopel eller kanske i Stället från Rhodos som ett verk av Lysippos. De bör ha stått på hippodromen i Konstantinopel. Med någon grad av säkerhet kan endast slås fast att de sedan 1204-05 funnits i Venedig med undantag av arton år under tidigt 1800-tal. 1204 eller åren strax därefter kom hästarna som krigsbyte till Venedig i samband med det fjärde korståget till Konstantinopel. På mitten av 1200-talet, då Markuskyrkan byggdes om, fick de sin placering ovanför entréportalerna. 1797 tågade Napoleon in i Venedig och med sig till Paris tog han de fyra hästarna som krigsbyte. 1807-08 lät han hästarna kröna sin nya triumfbåge L Arc du Carrousel invid Louvren. 1811 efter Napoleons nederlag bestämde Frans den Förste av Österrike och Wienkongressen att hästarna skulle återlämnas till Venetianarna. På triumfbågen i Paris finns sedan 1827 avgjutningar av Venedig-hästarna. Efter 1815 stod dessa hästar på sin plats i ytterligare hundra år. 1915 evakuerades de under första värdskiget till 1919, då de återkom. Samma sak upprepades 1942-1845 under andra värdskriget. När konstnären Sivert Lindblom fick uppdraget att berika Blasieholmstorg sökte han ett innehåll och en identitet som anknyter till Blasieholmens förflutna. Bakgrunden till gatunamnen Stallgatan och Hovslagargatan förde in hästen som motiv- från den tiden Blasieholmen var plats för slottets stallar. Sivert Lindblom blev av Bergmans konstgjuteri uppmärksammad på två gipsmodeller av Markus-hästarna, som på 1950-talet gjutets för Rottneros på uppdrag av major Svante Påhlson, brukspatron på Rottneros. Förlagorna var två avgjutningar som finns på Glyptoteket i Köpenhamn. Med de två hästarna som utgångsmaterial utformade Sivert Lindblom socklar, urnor, brunn och gatlyktor till torget. (Utdrag ur Svenska Forskningsinstitutet i Istanbul, Meddelande 15/1990 Ulf Abel: Från Hippodromen i Konstantinopel till Blasieholmstorg - om de venetianska bronshästarna. Sivert Lindblom & Ulla Ehrensvärd: Två bronshästars väg till Blasieholmstorg från Rottneros) |
04 January 2010
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