The Prologue is the first section of four books of the Prose Edda, and consists of a euhemerized account of the origins of Norse mythology.  According to the Prologue, the Norse gods originate from the Trojans described in Homer's poetry, and are King Priam's descendants.  Priam's grandson Thor traveled throughout the world after leaving Thrace, fighting monsters and a dragon; he eventually came far north where he married a local named Sif.  From them descended both the Norse gods as well as royal lines of various kingdoms.

Regarding the euhemerization in the Prologue, Anthony Faulkes wrote that "undoubtedly one of the motives for including the prologue, and maybe the chief reason for the use of the frame device itself, was to avoid the criticism that his stories were dangerous to [Christian] orthodoxy".  Rather than pagan gods, the figures of Norse legend are refashioned as human figures, if noble and powerful ones.

Contents
The Prologue begins with a brief summary of the Book of Genesis: that Adam and Eve were the first humans, that as evil increased God sent the Great Flood to cleanse this world, and that both evil and wisdom have increased since.  There are then some poetic musings on the cyclical nature of nature, man, and animals.

The next section includes a genealogy that begins with Priam.  Priam's daughter Tróán married king Múnón or Memnon or Menon. Their son was Trór, or Thor, who was fostered in Thrace.  At the age of 12, Thor slew his foster father.  He then traveled the lands accomplishing mighty deeds, defeating beasts, giants, and a mighty dragon.  In the North, he married a beautiful, golden-haired prophetess named Sibil, identified with Sif.  The line of descendants of Thor and Sif is given as follows:
 Lóriði,  Einridi,   Vingethor,  Vingener,  Móda,   Magi,  Seskef,   Bedvig,   Athra,  Ítermann,   Heremód,  Skjaldun,  Bjáf , Ját,  Gudólfr, Finn, Fríallaf
Finally, the son of Fríallaf was "Vóden, whom we call Odin", who came to Germany (Saxland) and established the royal lines there.
"Odin had second sight, and his wife also; and from their foreknowledge he found that his name should be exalted in the northern part of the world and glorified above the fame of all other kings. Therefore, he made ready to journey out of Tyrkland [...] They made no end to their journeying till they were come north into the land that is now called Saxland"
In Saxland, Odin's sons Vegdeg, Beldeg (Baldr) and Sigi founded the ruling houses of the Franks, from whom descended the Völsungs.
Odin himself moved on to Joðland, which the section says was known as Reiðgo in earlier times, where he established his son Skjöldr, from whom derive the Skjöldungs, the kings of the Danes.
After this, Odin went on to Sweden, where there was a king named Gylfi. Old Sweden, Sviþjoð, is otherwise attested by Snorre to stretch from the Black Sea to the Baltic Sea and modern Sweden, along the river Tanais, Dniepr. King Gylfi welcomed Odin and his train as "men of Asia, who were called Æsir".
In Sweden, Odin founded a city called  Sigtúna as a Trojan colony. Later, Odin's son Yngvi became king of Sweden, founding the Yngling dynasty.
Finally, Odin went on to Norway, where he established his son Sæmingr as king.

The Prologue concludes in a linguistic remark, observing that the Æsir when they came to the north, spread out until their language was the native language over all these lands.

The section's genealogy is obviously informed by Anglo-Saxon tradition, as preserved by Æthelweard, the Anglo-Saxon Chronicle and the Anglian collection. His genealogical descent from Seskef to Odin directly parallels that from Sceaf to Woden in Anglo-Saxon tradition, and explicitly gives Odin's original name as Vóden, explaining that the original names of the Æsir were better preserved in England.  The specific form that the names take as well as retained errors in the ancestry of Odin indicate a source closely related to Anglian collection manuscript T. The prologue's Sescef matches this manuscript's Se Scef - 'this Scef', and he appears to have had used a set of genealogical notes made from the Anglian collection manuscript and brought to Iceland, where they would serve as the basis for his expanded account in the Prologue as well as specific passages within Heimskringla.  These notes omitted the descent from Adam given Scef in the Anglian collection, freeing the prologue author to derive his Sescef from Thor and hence Priam.  The names interposed are all associated with Thor: Lóriði, Einridi, Vingethor and Vingener derive from alternative names for Thor, while Móda and Magi are his sons Móði and Magni.  the prologue author emulated the Anglo-Saxon pedigrees that converging on Woden, making the Scandinavian pedigrees converge on Odin by turning their eponymous founders, Yngvi of the Ynglings and Skjöldr of the Skjöldungs, into Odin's sons.  In so doing, he creates a duplicate of Skjaldun, intermediate between Seskef and Odin in the portion of the pedigree derived from the Anglo-Saxon source, and representing the same Scyld.

See also
Heimskringla
Scefings
Sons of Odin

Notes

References
 Faulkes, Anthony (1985). "Pagan Sympathy: Attitudes to Heathendom in the Prologue to Snorra Edda" as collected in Glendinning, R. J. Bessason, Heraldur (Editors). Edda: a Collection of Essays. University of Manitoba Press.

External links
 ,  1916 translation by Arthur Gilchrist Brodeur
Guðni Jónsson (ed.), Eddukvaeði, Íslendingasagnaútgáfan  (1954) (heimskringla.no), Old Norse edition

Icelandic literature
Medieval literature
Old Norse literature
Old Norse prose


Neopaganism in Hungary (Hungarian: Újpogányság) is very diverse, with followers of the Hungarian Native Faith and of other religions, including Wiccans, Kemetics, Mithraics, Druids and Christopagans.

Szilárdi (2006)  describes the movement as  a postmodern combination of ethnocentric linguistic, national, religious and occasional political patterns of identity. Interest in the reconstruction of an ethnic religion for the Hungarians manifested for the first time in the early 20th century. A contribution to the popularisation of Pagan ideas in the Hungarian society was the tremendous success of the rock opera István, a király in 1983.

Religions

Christopaganism
Many Pagan groups in Hungary make use of Christian terminology and iconography re-interpreted in an ethnic Pagan way. This is the case of the "Church of Esoteric Beliefs — Church of the Holy Crown" (Hungarian: Ezoterikus Tanok Egyháza — Szent Korona Egyház), conceptualising a Scythian ancient religion with Christian character, worshiping the Fény Jézus ("Light Jesus") and the Boldogasszony ("Blessed Lady"), with the táltos as priests. The church has been establishing naptemplomok (singular: naptemplom), "temples of the Sun", as its places of worship. Another organisation of this kind is the "Our Lady's Love Church" (Nagyboldogasszony Szeretet Egyház).

Hungarian Neopaganism

Hungarian Neopaganism, the Hungarian native faith, or Ősmagyar Vallás (meaning "Ancient Hungarian Religion" or more accurately "Arch-Hungarian Religion") as it is called in the local Neopagan discourse, defines the movements which seek to rebuild a purely Hungarian ethnic religion, inspired to Hungarian mythology and folklore. This drift has roots in the ethnological studies of the early 20th century, while the elaboration of a national Hungarian religion was endorsed in the interwar Turanist circles (1930s-40s), finally blossoming alongside other Pagan religions since the fall of the Soviet Union. The difference between Hungarian Neopagan groups is often determined by their differing ideas about the historical origins of the Hungarians.

The development of the Hungarian Neopagan movements largely rely on the work of individual shamans or neoshamans, the táltos, who may organise themselves in associations, set up schools, or establish larger religious organisations. The shamans' movement started to come to light in the 1980s, organising cooperation with representatives of core shamanism from the United States since 1986. Those táltos who espouse a Turanist ideology often choose to affiliate with Tengrism.

The most important organisations of this kind are the Yotengrit, and the Ősmagyar Táltos Egyház ("Arch-Hungarian Táltos Church") founded by András Kovács-Magyar, who later also founded the Táltos Iskola ("Táltos School"). Other groups of this stream are the Ősmagyar Egyház ("Arch-Hungarian Church") and the Magyar Vallás Közössége ("Community of Hungarian Religion").

Another church of the Hungarian native faith is the Árpád Rendjének Jogalapja Tradicionális Egyház ("Traditional Church of the Order of Árpád"), founded in 2009. It is inspired by the Traditionalist School, the Nouvelle Droite of Alain de Benoist, and to the concept of a common Indo-European paganism.

Kemetism
The "Ankh — Church of Eternal Life" (Hungarian: Ankh — Az Örök Élet Egyháza) is a Kemetic church in Hungary, founded in 1999. They propose a theory that sees God as the source of the universe, himself being the universe, inclosing every conscious and unconscious being. The aim of the organisation is to cultivate and meet the gods, who are the powers acting in the creation.

Neo-Mithraism
The Sodalitas Mithraica (Latin for "Mithraic Fellowship") is a Neo-Mithraic group active in Hungary.

Wicca and Witchcraft
Magyar Boszorkányszövetség (meaning "Hungarian Witchcraft") is a Budapest-based Neopagan organization formed in 1986. Wicca, a religion of English origin, has spread to Hungary as in the other countries of Western Europe. Zsuzsanna Budapest, a Hungarian who emigrated to the United States, is the founder of the Wiccan denomination known as Dianic Wicca, popular in North America. The Celtic Wiccan Tradition Church (Kelta-Wicca Hagyományőrzők Egyháza) is a Celtic Wiccan church in Hungary. The Berkano Tradition, founded in 2005, is a current with mostly traditional Wiccan roots.

See also
 Tengrism
 Shamanistic remnants in Hungarian folklore
 Hungarian mythology
 Hungarian Neopaganism
 Táltos
 Old Hungarian script
 Slavic Neopaganism
 Zsuzsanna Budapest

References

Resources
Ádám Kolozsi, Social Constructions of the Native Faith: Mytho-historical Narratives and Identity-discourse in Hungarian Neo-paganism, Central European University – Nationalism Studies Program, 2012.
Réka Szilárdi, Awakening of Gods: Neopaganism in Hungary, ’Civil Religion, Private Spirituality’ Conference,  25–27 October 2007, Szeged, Re-Dial Association for the Study of Religions & the Department for the Study of Religions (University of Szeged).
Shelley Rabinovitch, James Lewis, The Encyclopedia of Modern Witchcraft and Neo-Paganism,  Kensington Publishing Corporation (2004), .

External links
 Ankh Church
 Arpad Church
 Hungarian Celtic Wiccan Church
 Hungarian Witchcraft
 Our Lady's Love Church
 Osmagyar Church
 Yotengrit

Neopaganism
Hungary
Modern paganism in Europe


The Hungarian Native Faith (Hungarian: Ősmagyar vallás), also termed Hungarian Neopaganism, is a modern Pagan new religious movement aimed at representing an ethnic religion of the Hungarians, inspired by taltosism (Hungarian shamanism), ancient mythology and later folklore. The Hungarian Native Faith movement has roots in 18th- and 19th-century Enlightenment and Romantic elaborations, and early-20th-century ethnology. The construction of a national Hungarian religion was endorsed in interwar Turanist circles (1930s–1940s), and, eventually, Hungarian Native Faith movements blossomed in Hungary after the fall of the Soviet Union.

The boundaries between Hungarian Native Faith groups are often traced along their differing ideas about the ethnogenetic origins of the Hungarians, which have historically been a matter of debate. The standing consensus is that Hungarians originated among the Uralic peoples. Some Hungarian Native Faith groups, however, cultivate further links with Scythian, Sumerian, Turkic and other cultures.

Besides the elaborations developed within intellectual circles, the grassroots development of the Hungarian Native Faith largely relies upon the work of individual shamans or neoshamans, the táltos, whom have become popular in Hungary since the 1980s. Some Hungarian Native Faith organisations are supported by political parties of the right-wing, including Fidesz and Jobbik.

Overview and essential features

Roots of the Hungarian Native Faith
Since the eighteenth and the nineteenth centuries, throughout the Enlightenment and especially Romanticism, the study of the ancient religion of the Hungarians has been tied together with the debate about their ethnogenesis and the nature of their language. This search for the origins of the Hungarians has continued to be productive well into the twentieth century, especially as a means to build a strong national identity. According to scholars, this search was fueled by the experience of the Hungarians under foreign powers, namely the Austrian and Soviet dominations. The theme of a national Hungarian religion was also dear to Hungarian Turanist circles in the 1930s and the 1940s, who looked for evidences to demonstrate a kinship between the Hungarian and Turkic peoples, and generally the origins of these "Turanian" populations in Central Asia. The Protestant priest Béla Muraközy, writing in 1921, forebode that Turanism, with its anti-Western slants and its fascination with the Orient, would have taken a religious direction trying to resurrect "ancient paganism". When Hungary was occupied by Soviet forces in 1945, many Turanists emigrated to Western countries and continued to work there on their ideas, to reintroduce them to Hungary starting in the 1990s, after the collapse of the Soviet Union.

Theories about Scythian and Sumerian origins were supported by many Turanist ethnologists. At the turn of the twentieth century, the first to popularise the notion of a Turanian linguistic family inclusive of Hungarian and Sumerian was Gyula Ferenczy. In the post-war period, a direct filiation of the Hungarians from the Sumerians was theorised by Tibor Baráth, Victor Padányi, András Zakar, and especially Ida Bobula, though the most well-known supporter of the theory is Ferenc Badinyi-Jós, who emigrated to Argentina, according to whom the original undivided Sumerian-Hungarian ethnicity was based on the Carpathian Mountains. The theory has left a lasting influence in the Hungarian Native Faith movement, as Badinyi-Jós was among the first to propose the constitution of an ethnic "Hungarian Church". Other scholars proposed the kinship of the Hungarians with Hebrews, Persians, ancient Egyptians, and others even with Japanese, Chinese, Greeks, and other peoples.

Already in 1770, János Sajnovics demonstrated the relationship of Hungarian with Uralic languages, with the publication of the Demonstratio idioma Ungarorum et Lapponum idem esse. In the nineteenth century, with new studies on folklore, academic circles welcomed the idea that ancient Hungarian religion was essentially shamanic, related to Uralic and Siberian traditions. In the meantime, Arnold Ipolyi, bishop of Oradea, published his monumental work Magyar Mythológia (Hungarian Mythology), finished in 1854, aimed at matching the Brothers Grimm's Deutsche Mythologie.

In the 1960s, Mátyás Jenő Fehér, another emigrant to Argentina who was a church-historian and former Dominican, provided a seminal view for a post-Christian Hungary. From 1967, he published several books about the Kassai Kódex or Collectio Dominicana. He claimed that in 1944 he had found in Kosice a previously unknown medieval codex with records from inquisition courts. The codex documented a centuries-long effort by the Christian church to exterminate the taltoses, Hungarian shamans, the representatives of the pre-Christian Hungarian religion whose role was to preserve the integrity of the nation. Though it is considered a forgery by academic scholarship, the document is among the reference points for proponents of the Hungarian Native Faith to illustrate the high morality of the indigenous religion and of its representatives.

Taltosism
"Taltosism" is Hungarian shamanism, practised by the táltos (English plural "taltoses"), that is to say Hungarian shamans, and is an essential element of the Hungarian Native Faith. Hungarian chronicles of the 13th century still reported about "magicians" (taltoses) who practised their rites for the welfare of society. Hungarian taltosism persisted until the World War II in rural areas, where certain people were still considered taltoses by the local communities, though they practiced weather-magic only.

Ideas about an ethnic Hungarian shamanism as a defining characteristic of the Hungarian essence were studied within a psychoanalytic framework by Géza Róheim in the 1920s, and later by Vilmos Diószegi with field work in Siberia in the 1950s and the 1960s. The shamanic character of the original Hungarian religion is accepted by most contemporary scholars, and has been the focus of most new studies.

Study of the taltoses
Diószegi described taltoses as specialists who are able of going through a controlled ecstasy (rejtezés). One becomes a taltos by heredity or vocation, and the process of becoming one includes the typical stages of psychophysical disease, acceptance and healing: After an initial resistance to vocation and the various symptoms of the "shamanic disease", the chosen by the gods finally accepts his role and is endowed with his powers. Taltoses acquire superior knowledge at a young age—usually at seven—, through shamanic journeys taking place in days-long dreams, in which the main goal is to climb the égig érő fa ("sky-high tree"), also called élet fa ("tree of life"), világ fa ("world tree") or tetejetlen fa ("tree without a top"). Diószegi considered many elements of Hungarian taltosism to be peculiar to the Hungarian ethnicity, not to be found in Central Asian shamanic traditions. He described the role of the taltos as the "recognition and accomplishment of things required by the community, but unresolved due to the limitation of its own [the community's] powers".

Contemporary Hungarian religious studies, primarily the academic circle revolving around Mihály Hoppál, has acquired an important role for the international study of shamanism. The Hungarian ethnological discourse presents taltoses, and shamans in general, as those whose socio-religious role is to heal, prophesize and keep the integrity of cultural traditions by connecting the past and the present and thus projecting into the future, integrating the individual and the community, mankind and the gods. In the words of Hoppál, shamanism is depicted as a "bridge and symbol, because it interconnects the traditions of the past with the present, and anchors the future of traditions". The shaman's tasks are "leading the community, guarding the ethnic consciousness, being a (sacrificial) priest".

Modern taltosism

The modern taltos movement started in the 1980s, developing links with Michael Harner and other representatives of core shamanism from the United States since 1986. However, there are significant differences between American neoshamanism and Hungarian modern taltosism. While the American movement aims at representing a trans-cultural technique, designed as adaptable to different cultural contexts, and focused on self-empowerment and healing application, Hungarian taltosism is first and foremost an ethnic religious technique. Mihály Hoppál supported the taltos revival in his country as a means for consolidating a Hungarian Native Faith, and therefore for ethnic rejuvenation.

Congregations of taltoses and their followers hold weekly ritual and healing gatherings, and they organise pilgrimages to holy sites. Rituals practised by Hungarian Native Faith practitioners include rituals of initiation and passage, and rituals for fertility, healing and purification, either for the environment, the community of believers, or the entire Hungarian nation. They may involve sweat lodges, fire-walk, drumming, and techniques of meditation. While the ceremonies are usually led by taltoses, the community of believers is actively involved.

Among well-known modern taltoses there are Zoltán Nagy Sólyomfi, István Somogyi, Fehérholló Öskü, and András Kovács-Magyar. Other mediators of the tradition are Imré Máté, Attila Heffner, Tamás Hervay, and Gábor Szemző. Although they belong to different organisations, they agree on the monotheism of Hungarian Native Faith's theology and on the role of the taltos. According to them, the taltos functions as "the bridge between the celestial and the earthly worlds, between the irrational and the rational, the endless and the finite". Taltoses are interpreters of the transcendent.

According to Attila Heffner's definition:

Taltoses share their knowledge acting as instructors, teaching their ideas in organised frameworks (for instance Sólyomfi's School of the Ancient Source or Kovács' Taltos School), through lectures or in discussion circles. The techniques for getting in touch with the transcendent (révülés) take place through an active participation in ceremonies and rituals. Taltoses are religious specialists, and their role of healers is particularly pronounced; for instance, exercises of directed meditation, induced by drumming, to eliminate harmful thoughts, play a prominent role in their practice.

In their responsibility for the entire nation, and their role as keepers and awakeners of the national essence, modern taltoses often claim connection with the royal House of Árpád—the first dynasty to rule Hungary—and with Jesus, reinterpreted as a shamanic figure. According to Attila Heffner:

Scriptures
Within the Hungarian Native Faith movement, two mythopoetic texts have become the bases of two concurrent streams of religious doctrine. These texts are the Arvisura written by Zoltán Paál, and the Yotengrit four-books collection written by Imre Máté. Mythopoetic themes from both the works have more recently been synthesised in other media, such as the long animated film Sons of Heaven (Az Ég fiai, 2010). Another long animation influenced by Hungarian Native Faith narratives, this time based on ethnographic and historical data from the Uralic paradigm and realised with subsidy from the national government, is the Song of the Miraculous Hind (Ének a csodaszarvasról, 2002).

Zoltán Paál (1913–1982) was a steelworker who, during the Second World War, was initiated by a Siberian Mansi shaman named Tura Salavare, whom was then soldier in the Red Army. Paál compiled the knowledge he acquired in the Arvisura, which tells the history of the Hunnish tribes starting from a mythical prehistory, to their settling of Mesopotamia and then Ordos, and finally to Matthias Corvinus. The book draws elements from Finnic traditions.

The Yotengrit is more religious-philosophical in its message. Its author Imre Máté was the taltos, or bácsa, founder of the Yotengrit Church. The work claims to represent the faithful transmission of the ancient knowledge preserved by people in the Rábaköz region of western Hungary, the heritage of the so-called "Büün-religion", the persecuted original faith of the Hungarians. The work and especially the Prophecy of Nyirka which it contains, an allegorical text supposed to forebode the future of Hungary and global politics, has become a stronghold for nationalism and far-right occultism.

Hungarian Native Faith churches
There are a variety of Hungarian Native Faith churches reflecting the movement's internal diversity. These churches differ from each other in both their doctrines and the character of their activities. They often develop from local taltos-led communities, or are individually established by a taltos. These taltoses are considered by their followers valid spiritual leaders and while some practise only within the boundaries of their local communities, others have acquired a national reputation. Their popular acknowledgement depends on attributed ritual and healing efficacy.

There are churches which base their doctrines on an outspoken synthesis of different traditions, and churches which claim to represent purely native traditions. In the first group there are the Church of Esoteric Doctrines (Ezoterikus Tanok Egyháza) or Church of the Holy Crown (Szent Korona Egyház)—founded in 1996 and officially registered by the Hungarian state in 1997—, the Church of the Universe (Univerzum Egyháza) of Giörgy Péter Pál Kisfaludy, and the Ancient Hungarian Taltos Church of András Kovács. Most of the others fall within the second category, including the Community of Hungarian Religion of Attila Kovács, the Ancient Hungarian Church of László Hjadú Nimród, the Yotengrit Church of Imre Máté, the Firebird Taltos Drum Circle of Zoltán Sólyomfi, the People of Árpád Drumming Circle of Lehel Bakonyi, and the Traditional Church of the Order of Árpád. The most influential among them have been the Yotengrit Church and the Ancient Hungarian Taltos Church.

Besides these taltos-led groups there are taltoses who do not have a community and yet are regarded as the most charismatic figures of Hungarian Native Faith. They include Attila Heffner, Tamás Hervay the "Soul-Lifting Taltos", and János Majercsik Oguz.

András Kovács' Ancient Hungarian Taltos Church

The Ancient Hungarian Taltos Church (Ősmagyar Táltos Egyház) founded by András Kovács, a disciple of Kisfaludy, teaches a Hungarian Native Faith doctrine which it claims to be the original religion of the Huns. According to the church, God the Father is an energetic vibration which incarnated in a host, the Mother of God, begetting the Sun God (of whom Jesus is a representation). The Pilis Mountains are a holy place according to the Ancient Hungarian Taltos Church. Kovács is also the founder and director of the Noetic Taltos School (Szellemi Táltos Iskola).

Attila Kovács' Community of the Hungarian Religion
The Community of the Hungarian Religion (Magyar Vallás Közössége) inherits those scholarly studies of the nineteenth century which claimed that Hungarian and Sumerian language share an origin in the hypothetical Turanian linguistic family. Based on these ideas, in the 1930s Zoltán Bencsi founded the Turanian Monotheist Movement. After Miklós Horthy's government banned the organisation, some members went abroad. Among them was Ótto János Homonnay, who in the 1960s, in Canada, established the Hungarian Turul Society to promote the Turanist theses. In 1979, after Homonnay's death, János Páll took over the leadership of the group. eventually this group divided and another group was formed under the direction of Albin István Zalezsák, who authored the work, ISA-TEN TAN (Magyar Isme), published in Toronto in 1986.

The Community of Hungarian Religion was founded in Hungary in 1992 as a continuation of the Turul Society. The current leader is Attila Kovács, according to whom the church already had gathered around one thousand members in the late 1990s. The church is not distinctively anti-Christian, but considered the adoption of Christianity by King Stephen I in 1000 CE a disaster which brought about the destruction of authentic Hungarian religious culture. The church endorses the hypothesis of the kinship of Hungarians and Sumerians, and supports the use of the Old Hungarian alphabet instead of the Latin script.

Imre Máté's Yotengrit Church
The Yotengrit Church (Yotengrit Egyház), whose complete name is the Church of the Ancient Spirit of the Endless Sea (Tengervégtelen Ős-Szellem Egyháza), was founded around 2007 by Imre Máté. He, whose title in the organisation was bácsa ("master"), emigrated to Germany in 1956, during the revolution against the communist government of the Hungarian People's Republic in which he participated. While in Germany, he worked as a businessman and poet, but returned to Hungary in the 2000s to spend his last years in Bágyogszovát. He founded the Yotengrit Church as the representative of the ancient Hungarian religion, the so-called "Büün-religion", passed down through the unwritten tradition of the tudó ("knower") people along the Raba river. Máté published a series of nine books, entitled Yotengrit, in which he explained theology and linguistic etymology. In recent years, the Yotengrit Church has become one of the most influential organisations of the Hungarian Native Faith. While it is considered by its adherents as a faithful heir of the pre-Christian Hungarian belief systems, it shows various non-indigenous influences.

The theology of the Yotengrit Church emphasises a conception of primordial God, called Yotengrit, Tengrit or Tengri, which represents all the deities in their yet undivided state. In Hungarian the related word tenger means "sea", and represents such primordial undifferentiation. The primordial God then manifests as a male–female duality: Ukkó, the mother goddess whose forehead is decorated by the moon, and who is identified as the Boldogasszony (the "Blessed Lady") of Christianised folk beliefs; and Gönüz, the sun-faced father god.

At the time of the foundation of the church, Imre Máté proclaimed the importance of an all-encompassing conception of God:

At the same time, the theology emphasises a national god peculiar to the Hungarians, Má-Tun, the deified hero of the folk tale entitled Fehérlófia ("Son of the White Horse"), who was originally a totemic animal ancestor. Má-Tun is identified with the historical figure of Maodu, founder of the first Xiongnu empire, and according to Máté also of the empire of the Huns. The Yotengrit Church is politically neutral, but, as Máté's stated, its teachings may be a "source of sane, aggression-free national politics".

László Nimród's Ancient Hungarian Church
The Ancient Hungarian Church (Ősmagyar Egyház), whose Hungarian headquarters are located in Mogyoród, was first established in Budapest in the 1990 by László Hjadú Nimród, and was officially registered in 1998. Nimród spends most of the year in the United States and the church has international headquarters located in Los Angeles. The doctrine of the Ancient Hungarian Church is a synthesis of ancient Hungarian, East Asian and Christian beliefs, though all of them are claimed to be original Hungarian-Turanian beliefs. The church has strict religious regulations. For instance, preachers have to wear white and purple clothes with folk patterns. They celebrate the major holidays of the Christian calendar, winter and summer solstice, national holidays and the birthdays of important Hungarian historical personages.

Zoltán Sólyomfi's Firebird Taltos Drum Circle
The Firebird Taltos Drum Circle (Tűzmadár Táltos Dobkör) was founded in 2006 by Zoltán Nagy Sólyomfi, who also acted as the chief executive of the Yotengrit Church when it was registered by the government. He later left the Yotengrit Church for undisclosed internal disputes and, despite his wish to return, was not allowed to do so by Máté. The aim of the group is to revive ancient Hungarian spirituality, mediating it to society in modern forms, helping the individuals to understand themselves and thus healing the world tree, which manifests itself through the individuals.

The theology of the Drum Circle is "based upon the ancient Hungarian conception of the world, which is the One (God) which incorporates everything that exists". Sólyomfi teaches that there are two worlds: One is the "manifest world" represented by the world tree, while the other one is the "unmanifested, unshaped space" which contains the "shared consciousness" of mankind.

The Drum Circle emphasises practice over doctrine, including drumming, breathing and voice techniques. The aim of these practices is to widen one's consciousness to understand the operations of the One, becoming like the One. The group practises ritual ceremonies for birth, initiation, marriage, death and the feasts of the Yearly Round. The School of the Ancient Source (Ősforrás Iskola), associated with the church, organises camps and pilgrimages.

Traditional Church of the Order of Árpád
The Traditional Church of the Order of Árpád (Árpád Rendjének Jogalapja Tradicionális Egyház) was founded in 2009 and has its reference points in the Turanist emigree ideologists Adorján Magyar and Victor Padányi, but it is also inspired by the Traditionalist School, the Nouvelle Droite of Alain de Benoist, and to the reconstructed Proto-Indo-European religion.

Gaffer Bolya's Nest
The group named Bolyanest (Gaffer Bolya's Nest) was founded in 1979 by Gaffer Bolya, a teacher in vocational secondary school titled Bolyapó within the group itself. Bolya's starting aim was to provide a way of good life for his students, whom formed the original core members of the group. The centre of the movement is in Budapest, and it was registered by the government in 1999. It is considered amongst the most influential Hungarian Native Faith movements today, especially concerning the process of re-mythologisation of Hungarian history. The group was originally focused on nature religion, while in the most recent decades its focus has shifted to the discourse about ethnic roots.

Bolya acts as the group's ceremonial leader. The group has a core membership of around one hundred people, but its influence reaches the thousands of people. They are mostly from Budapest's middle class, but there are also farmers, entrepreneurs and intellectuals. The average age is over fifty-five and most of them are highly educated. They outspokenly identify themselves as non-Christians, though they do not presume to be the continuators of a well-defined pre-Christian religion; rather, they consciously construct a new religion based on Hungarian folklore and elements from other cultures' indigenous religions. Sumerian culture has been one of the main sources, although other cultures are explored too; for instance, Sumerian prayers are sung together with Russian songs. They regard some natural sites surrounding Budapest and farther localities such as Sóskút, Borsodgeszt, and Bodrogköz, as their holy places where to make pilgrimage.

A fundamental teaching of Bolya is the conceptual distinction between "order" and "system", which remains the core of Bolyanest's thought. The former, the order, defines the natural way of being of everything in nature; everything is interconnected and interdependent, and each single part has a role in its instinctual cooperation with the others. The latter, the system, defines unnatural and artificial superstructures which take shape in societies when individuals and groups are surrounded by growing webs of norms, and are gradually alienated from each other and from their natural contexts. Gaffer Bolya was likely inspired by his studies of Jean-Jacques Rousseau's and Leo Tolstoy's thought in the development of this vision.

Identity and politics

Nationalism and anti-multiculturalism
Hungarian Native Faith groups generally put a great emphasis on the discourse about ethnic roots, which are re-mythologised. Many Hungarian Native Faith groups espouse nationalistic political views and organise their communities in exclusive ways, exhibiting political intolerance. At the same time, pluralism and multiculturalism are viewed as disturbances which erode Hungarian identity. The popularity of these stances is attributed by scholars to the abrupt fall of the Iron Curtain, followed by spiritual vacuum and the perception of being invaded by a "multi-faceted cultural market", which created an identity crisis in post-Soviet countries. In the case of Hungarian Native Faith groups, this resulted in a rejection of postmodern heterogeneity and a sacralisation of the national identity, in which language, religion and politics form a single entity. Hungarian Native Faith groups see themselves as a core minority, amongst all Hungarians, which represents the quintessence of Hungarianness.

Relationship with Christianity
The relationship between Hungarian Native Faith and Christianity varies from church to church. Some Hungarian Native Faith groups use Christian themes and terminology in their own doctrines, or propose the incorporation of Christianity itself into the Hungarian Native Faith, such as in the case of groups developing in the wake of the teachings of Ferenc Badinyi-Jós. Others, like the Community of Hungarian Religion and the Bolyanest, are instead outspokenly anti-Christian.

A fundamental notion in Hungarian Native Faith is that each "nation" should have its own "faith", and a "Christian Hungary" represents an anomaly which needs to be rectified. This rectification should come from a liquidation of Christianity. Even among those Hungarian Native Faith groups which nourish warm feelings towards Jesus, regarded as compatible with the indigenous religion, including the Yotengrit Church, the Christian religious institution as it developed after Jesus—the so-called "Pauline Christianity"—is in any case perceived as a corrupt entity to be dismantled. More in particular, among these groups it is Eastern Christianity to be valued as compatible with the indigenous religion, and to be considered closer to what Jesus intended, while Western Christianity (the forms which have historically been dominant in Hungary) is seen as its antithesis and as a deviant, evil teaching. In these groups, Jesus is reinterpreted as a powerful ancestor and shaman.

Within the Bolyanest, most of the members deem Christianity a superstition aimed at the control of people. Christian symbolic motifs such as the cross and the tree of life are appropriated and treated, together with the sun and the moon, as symbols of natural pre-Christian religion which were later appropriated by the Christian churches. The majority of believers regards Christianity as the force which eradicated this natural ancient knowledge, including original Hungarian religion, and as the force responsible for the disenchantment of the world.

Relationship with Central Asian Tengrism
Those taltoses who espouse Turanist theories sometimes declare explicit affiliation with Tengrism, the Turkic ethnic religion. This is the case of Zoltán Sólyomfi. These taltoses are generally characterised by their use of the Turkic name Tengri, instead of the Hungarian term Isten.

In 2012 a nine-meters high élet fa (tree of life) was donated by Hungarian Native Faith groups to the Tengrists of Kazakhstan. In the same year, Ojun Adigzsi See-Oglu, a shaman from Tuva, was invited to the Hungarian Parliament Building to perform a ritual dance around the Holy Crown of Hungary for the welfare of the Hungarian nation.

See also
 Uralic neopaganism
 Tengrism

References

Citations

Sources

External links
 Árpád Church
 Ancient Hungarian Church
 Esoteric Doctrines Church
 Noetic Táltos School
 Universe Church
 Yotengrit Church

Hungarian
Modern paganism in Europe
Religion in Hungary


Aleksandrów  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Villages in Radom County


is a subway station on the  Fukuoka City Subway Nanakuma Line in Jōnan-ku, Fukuoka in Japan. Its station symbol is a picture of seven hexagon in violet.

Lines
Fukuoka City Subway
Nanakuma Line

Platforms

History
February 3, 2005: Opening of the station

References

Railway stations in Japan opened in 2005
Railway stations in Fukuoka Prefecture
Nanakuma Line


Antoniówka  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  west of Jedlnia-Letnisko,  north-east of Radom, and  south of Warsaw.

References

Villages in Radom County


Cudnów  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  east of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Villages in Radom County


Dawidów  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  west of Jedlnia-Letnisko,  north-east of Radom, and  south of Warsaw.

References

Villages in Radom County


Groszowice  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  west of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Groszowice


Gzowice  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  south of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Gzowice


Gzowice-Folwark  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Gzowice-Folwark


Gzowice-Kolonia  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Gzowice-Kolonia


Jedlnia-Letnisko  is a town in Radom County, Masovian Voivodeship, in east-central Poland. It is the seat of the administrative gmina district called Gmina Jedlnia-Letnisko. It lies approximately  east of Radom and  south of Warsaw. The village has a population of 3,692.

Recreational centre
Jedlnia-Letnisko is a popular tourist centre in Radom County. There are two walking trails and three bicycle trails leading through the Jedlnia Nature Reserve (86,42 ha), along the edge of the densely forested Kozienice Landscape Park.

One of the most notable natural monuments of the Jedlnia Nature Reserve is the Kościuszo Beech, an over 180-year-old European beech tree, named after Polish national hero Tadeusz Kościuszko.

History
During the German occupation of Poland (World War II), the occupiers operated a forced labour camp in Jedlnia-Letnisko.

Transport
The town is located at the intersection of Voivodeship roads (roads of regional importance) 699 and 737, and there is also a train station there. Route 26 of the Radom city bus network operates selected trips from Radom via Rajec Poduchowny, Antoniówka, Wrzosów and Siczki to a terminus located at the railway station since 3 January 2022.

Gallery

References

  Jedlnia Letnisko official webpage, including brief history

Cities and towns in Masovian Voivodeship
Radom County


Lasowice  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  west of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Lasowice


Maryno  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  east of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Maryno


Myśliszewice  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Villages in Radom County


Natolin  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Natolin


Piotrowice  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  west of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Piotrowice


Rajec Poduchowny  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Rajec Poduchowny


Rajec Szlachecki () is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Rajec Szlachecki


Sadków  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Villages in Radom County


Sadków-Górki  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland.

References

Villages in Radom County


Siczki  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  north-west of Jedlnia-Letnisko,  north-east of Radom, and  south of Warsaw.

References

Siczki


Słupica  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  east of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Villages in Radom County


Wrzosów  is a village in the administrative district of Gmina Jedlnia-Letnisko, within Radom County, Masovian Voivodeship, in east-central Poland. It lies approximately  west of Jedlnia-Letnisko,  east of Radom, and  south of Warsaw.

References

Villages in Radom County


The Coca-Cola Charity Championship was a golf tournament on the Sunshine Tour. It was founded in 2006 as a finale to the tour's "Winter Swing", and was last played over the Gary Player-designed Outeniqua course at the Fancourt Hotel and Country Club, near George, Western Cape, South Africa.

Winners

References

External links
Sunshine Tour - official site

Former Sunshine Tour events
Golf tournaments in South Africa
Sports competitions in of the Western Cape
Garden Route District Municipality


John Bukovsky (Slovak: Ján Bukovský), SVD, named Ján Fukna at birth (18 January 1924 – 18 December 2010), was a Slovakia-born American prelate of the Catholic Church who worked in the diplomatic service of the Holy See.

Biography
Bukovsky was born in Cerová, Slovakia, on 18 January 1924, the fourth of six children. He entered the Society of the Divine Word seminary in Nitra, Czechoslovakia, in 1939. The Society sent him to the United States for additional studies in 1947. Ordered to return to Czechoslovakia when the new Communist government revoked his passport, he instead with the help of Chicago Mayor Richard J. Daley reentered the U.S. from Canada as a legal immigrant. He was ordained in December 1950 in Techny, Illinois, as a priest of the Divine Word Missionaries and became a U.S. citizen a few years later. In 1952 he received a degree in sacred theology from Catholic University. He then pursued an academic career, teaching at St. Mary's Seminary in Techny for 14 years and studying at the University of Chicago's Oriental Institute and earning a degree from the Pontifical Biblical Institute in Rome in 1966.

In the 1970s, while Bukovsky served a six-year term in the office of the General Council of the Society of the Divine Word, an elected position, Cardinal Agostino Casaroli recruited him to join the Secretariat of State. While working there Bukovsky frequently lunched with the pope. He was also named to the Curia's Council for Public Affairs and made several trips to explore relations between the Holy See and the countries of Eastern Europe. For 17 years he headed the Secretariat's Eastern Europe desk.

On 18 August 1990, Pope John Paul II named him titular archbishop of Tabalta and Apostolic Nuncio to Romania. He was the first Nuncio to Romania of the post-Communist era.

On 20 December 1994, he was appointed the first papal representative to the Russian Federation.  Bukovsky had some significant successes there, regaining partial control of the former seminary in St. Petersburg.

Bukovsky retired upon the appointment of his successor, Giorgio Zur on 29 January 2000. Pope John Paul named him a member of the Pontifical Council for Promoting Christian Unity and a consultor to the Secretariat of State on 6 June 2002.

He died in Techny on 18 December 2010.

Writings
 Spomienky spoločníka. Nitra : Spoločnosť krásneho slova, 2006. . S. 146.
 Chiesa del martirio, chiesa della diplomazia. : Memorie tra Cecoslovacchia e Vaticano. Bologna: EDB, 2009. . S. 104.

References

External links

 Catholic Hierarchy: Archbishop John Bukovsky, S.V.D.

20th-century American Roman Catholic titular archbishops
1924 births
2010 deaths
Divine Word Missionaries Order
Apostolic Nuncios to Romania
Apostolic Nuncios to Russia
Czechoslovak emigrants to the United States
People from Senica District


The Amphitheatre of Durrës (; ) is a Roman amphitheatre in the centre of the city of Durrës, Albania. Construction began under the emperor Trajan in the 2nd century AD and it was destroyed twice by earthquakes in the 6th and 10th centuries. It is the largest Roman amphitheatre ever built in the Balkan Peninsula, once having a capacity of 20,000 people.

The amphitheatre is included on the tentative list of Albanian UNESCO World Heritage Sites. It was discovered in late 1966, and has since become a popular tourist attraction.

History

The amphitheatre was built in the beginning of the 2nd century AD, and was used for performances until the 4th century AD. The earthquake of 345/346 likely damaged the monument and closed the 'ludii gladiatorii'. An early Christian chapel was constructed on the amphitheatre in the second half of the 4th century. The chapel was initially decorated with frescoes; in the 6th century, mosaics were added. A medieval chapel was built in the 13th century, also decorated with frescoes. The amphitheatre was covered over in the 16th century, after the Ottoman occupation, when a wall was built nearby. Marin Barleti described the monument as 'well constructed'.

About one third of the site was discovered and excavated in the 1960s by Vangjel Toci; the rest was excavated in the 1980s by Lida Miraj. After excavation the amphitheater slowly deteriorated, as no conservation efforts were undertaken prior to the 2000s, and construction continued to take place around the site. In 2004, the University of Parma started restoration work to save the monument.

Site
The amphitheatre has an elliptical shape with axes of  and  . The arena is  by  and is  high. It is built on a sloping hillside, and inside the amphitheatre there are staircases and galleries at different levels. The chapel with mosaics is preserved.

The site currently functions as a museum.

Dangers
The amphitheatre is surrounded on all sides by the city of Durrës, and a section of the arena itself has been built upon with modern housing. Thus, development pressures threaten the long-term preservation of the site. The municipality of Durrës is now planning to remove the houses.

The amphitheatre has serious structural deficiencies, and its mosaics and paintings are slowly decaying.

In 2013, the amphitheatre was shortlisted along with thirteen other sites by Europa Nostra as one of the most endangered cultural heritage sites in Europe.

See also

 Architecture of Albania
 The Beauty of Durrës
 List of World Heritage Sites in Albania
 List of Roman amphitheatres

References

Ruins in Albania
World Heritage Tentative List
Amphitheaters
Roman amphitheatres
Albania in the Roman era
Ancient Roman buildings and structures in Albania
Buildings and structures completed in the 2nd century
History of Durrës
Buildings and structures in Durrës
Tourist attractions in Durrës County
7 Most Endangered Programme


Rhinestone Cowboy/Bloodline The Lambert & Potter Sessions 1975–1976 covers the complete Rhinestone Cowboy and Bloodline albums plus three bonus tracks.

Track listing

 "Country Boy (You Got Your Feet In LA)" (Dennis Lambert, Brian Potter) – 3:08
 "Comeback" (Dennis Lambert, Brian Potter) – 3:23
 "Count On Me" (Dennis Lambert, Brian Potter) – 3:12
 "I Miss You Tonight" (Dennis Lambert, Brian Potter) – 3:07
 "My Girl" (Smokey Robinson, Ronald White) – 3:14
 "Rhinestone Cowboy" (Larry Weiss) – 3:16
 "I'd Build A Bridge" (Settle) – 3:43
 "Pencils For Sale" (Cunningham) – 3:42
 "Marie" (Randy Newman) – 3:34
 "We're Over" (Barry Mann, Cynthia Weil) – 2:59
 "Baby Don't Be Giving Me Up" (Dennis Lambert, Brian Potter) – 3:31
 "See You On Sunday" (Dennis Lambert, Brian Potter) – 3:35
 "Don't Pull Your Love/Then You Can Tell Me Goodbye" (Dennis Lambert, Brian Potter, John D. Loudermilk) – 3:22
 "Christiaan No" (Jimmy Webb) – 2:34
 "Bloodline" (Geyer) – 4:32
 "Everytime I Sing A Love Song" (Sklerov, Molinary) – 3:09
 "Lay Me Down (Roll Me Out To Sea)" (Larry Weiss) – 3:09
 "The Bottom Line" (Dennis Lambert, Brian Potter) – 3:35
 "I Got Love For You Ruby" (Linzer) – 3:37
 "San Francisco Is A Lonely Town" (Peters) – 3:21
 "Record Collector's Dream" (Billy Graham) – 3:00
 "Houston (I'm Comin' To See You) (David Paich) – 3:19
 "Bonaparte's Retreat" (King) – 2:45

Production
Producers – Dennis Lambert, Brian Potter, Jimmy Bowen
Compiled by Pete Shillito, Glenn A. Baker, Kevin Mueller
Mastered by Warren Barnett, The Raven Lab
Design and layout by Gregg Klein, Alan Duffy
Photographs from The Glenn A. Baker Archives and original albums

References

Albums produced by Jimmy Bowen
2002 compilation albums
Glen Campbell compilation albums


Uttar Pradesh Rajya Vidyut Utpadan Nigam Limited (UPRVUNL) is wholly owned state thermal power utility with present generating capacity of 6134 MW, operating 4 Thermal Power Stations within Uttar Pradesh.

UPRVUNL was constituted on dated 25.08.1980 under the Companies' Act 1956 for construction of new thermal power projects in the state sector. On 14 January 2000, in accordance to U.P. State Electricity Reforms Acts 1999 and operation of U.P. Electricity Reforms Transfer Scheme 2000, U.P. State Electricity Board (U.P.S.E.B.), till then responsible for generation, transmission and distribution of power within the state of Uttar Pradesh, was unbundled and operations of the state sector thermal power stations were handed over to UPRVUNL. Unchahar Thermal Power Station - 420 MW (2X210) & Tanda Thermal Power Station 440 MW (4X110) were transferred to NTPC in year 1992 & year 2000 respectively before unbundling of U.P. State Electricity Board (UPSEB) into
 Uttar Pradesh Rajya Vidyut Utpadan Nigam Limited (UPRVUNL)
 Uttar Pradesh Power Corporation Limited (UPPCL)
 UP Power Transmission Corporation Limited (UPPTCL)
 UP Jal Vidyut Nigam Limited (UPJVNL)

Power plants

Present Installations- (7133 MW)
At present, UPRVUNL is looking after generations of power of five thermal power plants located in different parts of Uttar Pradesh, with a total installed generation capacity of 6134 MW.

 Anpara Thermal Power Station 2630 MW
 Obra Thermal Power Station 1094 MW
 Parichha Thermal Power Station 1140 MW
 Harduaganj Thermal Power Station 1270 MW

Though installed capacity is 6134 MW but UPRVUNL is not able to utilize its full capacity ever due poor maintenance, lack of funds, aging plants & frequent units tripping.

Future Expansions

Construction Stage- (8865 MW)
 Meja Thermal Power Station (In 50:50 equity JV with NTPC Limited) - 2X660 (1320 MW)
 Jawaharpur Super Thermal Power Station, Etah district—2x660 MW by Doosan Power Systems India (DPSI).
 Ghatampur Thermal Power Station 3x660 (1980 MW) - (In 49:51 equity JV with Neyveli Lignite Corporation Ltd.)
 Obra C Thermal Power Plant 2×660 (1320 MW)
 Panki Thermal Power Station 660 MW

Proposed - (1320 MW)

 Karchana Thermal Power Station - 2×660 (1320MW)

Past Transitions (1990 MW)

Erstwhile Uttar Pradesh State Electricity Board (UPSEB) transferred its thermal power stations among others to NTPC Limited against payment overdue. These power stations are;

 1,550 MW Feroze Gandhi Unchahar Thermal Power Plant (Raebareli)
 440 MW Tanda Thermal Power Station (Ambedkarnagar)

Human resources

As on 01.03.2022 UPRVUNL has 1533 executives and 4659 non-executives on its roll.

References

 NTPC to build power plant in Uttar Pradesh

External links
 Home Page
 UPRVUNL Corporate Plan 2012-2017
 UP Govt gives 18 months of more time to project developers for nine power related projects to complete pending work. June 2012.

Electric-generation companies of India
Government-owned energy companies of Uttar Pradesh
Companies based in Lucknow
1980 establishments in Uttar Pradesh
Indian companies established in 1980
Energy companies established in 1980


is a subway station on the  Fukuoka City Subway Nanakuma Line in Jōnan-ku, Fukuoka in Japan. Its station symbol is a picture of a black kite in blue, the symbol of the Fukuoka University.

Lines

Platforms

Vicinity
Fukuoka University
Fukuoka University Hospital
Fukuoka University Graduate School of Nursing
Nishitetsu bus stop

History
February 3, 2005: Opening of the station

References

Railway stations in Japan opened in 2005
Railway stations in Fukuoka Prefecture
Nanakuma Line
Railway stations at university and college campuses


Izabelin  is a village in Warsaw West County, Masovian Voivodeship, in east-central Poland. It is the seat of the gmina (administrative district) called Gmina Izabelin. It lies approximately  north of Ożarów Mazowiecki and  north-west of Warsaw.

References

External links
 Jewish Community in Izabelin on Virtual Shtetl

Izabelin


Hôpital de la Trinité (English: Trinity Hospital) was a hospital in Port-au-Prince, Haïti. It was operated by the Médecins Sans Frontières (MSF) which operates an emergency clinic at the hospital and in three other centers in the capital. It was where most of the injured from the 2008 Pétion-Ville school collapse were treated.  The hospital was destroyed in the 2010 Haiti earthquake; medical treatment by MSF staff was subsequently moved to improvised tent facilities adjacent to the hospital building.

In 2012, trauma services were relocated to the Nap Kenbé hospital, in the Tabarre neighborhood of Port-au-Prince.

External links
Treatment of the wounded by the MSF

References

Hospitals in Haiti
Buildings and structures in Port-au-Prince
Hospitals with year of establishment missing
Hospitals disestablished in 2010
2010 disestablishments in Haiti
Defunct hospitals


Leszno  is a village in Warsaw West County, Masovian Voivodeship, in east-central Poland. It is the seat of the gmina (administrative district) called Gmina Leszno. It lies approximately  west of Ożarów Mazowiecki and  west of Warsaw.

Polish professional footballer Robert Lewandowski grew up in Leszno. In 2016 he became an honorary citizen of Leszno.

History
The history of Leszno dates back to the Middle Ages. It was mentioned in documents in 1423. It was owned by various families, including the Łuszczewski family, which built a Baroque palace, which is the main landmark of the village.

Several men from Leszno died in various battles against the invading Russians during the Polish–Soviet War of 1919–1920. A memorial to those soldiers is located in the local Catholic Church of Saint John the Baptist.

During the invasion of Poland, which started World War II, in early September 1939, the Germans captured Leszno. On September 16, Poles recaptured the village for tactical purposes, while the Germans retreated in panic. On September 17, the Germans occupied Leszno again, and carried out a massacre of around 50 inhabitants in an act of revenge. Many men were transported to Błonie, from where they were to be deported to forced labor to Germany, but some managed to escape. About 70% of the village was burned down.

Sights
The main landmark of Leszno is the Baroque Łuszczewski Palace with an adjacent park. There are two historic churches, one Catholic and one Mariavite. In the village there is also a monument commemorating Polish soldiers, partisans and inhabitants killed during World War II.

Sports
The local football club is Partyzant Leszno. Robert Lewandowski took his first steps in football in the club. It competes in the lower leagues.

Gallery

References

Villages in Warsaw West County
Nazi war crimes in Poland


Somianka  is a village in Wyszków County, Masovian Voivodeship, in east-central Poland. It is the seat of the gmina (administrative district) called Gmina Somianka. It lies approximately  west of Wyszków and  north-east of Warsaw.

References

Somianka


The Special Field Force (SFF) is a Namibian Police Force paramilitary police unit created in 1995 by the late commissioner Ruben "Danger" Ashipala as an auxiliary aggressive unit to complement the Special Reserve Force (SRF). It encompasses border guards, VIP Protection Unit and Installation unit. Approximately half of the Namibian Police's (NAMPOL) overall complement is assigned to the SFF which is made up primarily of combatants from the former People's Liberation Army of Namibia (PLAN) and South West African Territorial Force (SWATF).

Among the population the Special Field Force is seen as the less educated and more brutal wing of the Namibian Police. They have been implicated in the intimidation, assault, torture and also murder of civilians in the secessionist uprisings in Namibia's Caprivi Strip in 1998 and 1999.

Also later, under normal and calm political conditions, human rights groups accused the Special Field Force of several atrocities, e.g.:
 2002 in May officers of the Special Field Force detained and assaulted Namibian men suspected of being gay.
 2003 in October nine minors were arrested on suspicion of housebreaking. Several police officers wearing SFF uniforms, as well as plain-clothes detectives, reportedly beat and tortured them with whips and electric shocks.
 2006, on February 17, two off duty members of the Okahao Police's Special Field Force, constables Amadhila and Kamanya, allegedly led a mob in the assault of two women accused of witchcraft.
 2006, March 2, members of the SFF police unit and the Namibian Defence Force (NDF), who were sent to Mariental to maintain law and order after a flood, randomly assaulted residents of the town.
 2007, on June 5, SFF executed an unprovoked attack on demonstrating war veterans.

References

Government of Namibia
Paramilitary organisations based in Namibia
Government paramilitary forces
Law enforcement in Namibia


Gold is a compilation album by Swedish singer September. It was released on 14 November 2008 by Catchy Tunes. The album marked her first compilation album for her domestic market, including songs from her second and third albums, In Orbit (2005) and Dancing Shoes (2007), respectively.  "Because I Love You", a track previously included on Dancing Shoes, was released as a promotional single for the album on 26 November 2008.

Track listing
All songs written by Jonas von der Burg, Anoo Bhagavan and Niklas von der Burg, except "Looking for Love" written by Steven Elson and Dave Stephenson, and "Midnight Heartache" written by Jonas von der Burg, Anoo Bhagavan, Niklas von der Burg, Donna Weiss and Jackie DeShannon. On the international CD, the track listing differs significantly.

Release history

References

Petra Marklund albums
2008 greatest hits albums


East Oaks is a historic home and farm complex and national historic district located at Poolesville, Montgomery County, Maryland.  It is a  farm complex consisting of a -story, c. 1829 Federal-period brick residence situated on a knoll surrounded by agricultural buildings and dependencies whose construction dates span more than a century. The complex of domestic and agricultural outbuildings includes a brick smokehouse, sandstone slave quarter, stone bank barn, stone dairy, and log and frame tenant house which are contemporaneous with the construction of the main dwelling. Other agricultural buildings include a small frame barn and machinery shed/corn crib from the end of the 19th century, and a block dairy barn from the mid 20th century.

It was listed on the National Register of Historic Places in 1996.

References

In Dec 2021, East Oaks was purchased by Ali Mohadjer, a successful Satellite Communication engineer who enjoys nature and farming.

External links
, including photo in 1992, at Maryland Historical Trust website

Federal architecture in Maryland
Houses completed in 1829
Houses in Montgomery County, Maryland
Houses on the National Register of Historic Places in Maryland
Historic districts on the National Register of Historic Places in Maryland
National Register of Historic Places in Montgomery County, Maryland


"Diamonds On the Inside" is a song by American artist Ben Harper. It was released in April 2003 as the second single from his album, Diamonds On the Inside.

Track list
 "Diamonds On the Inside"  (Radio Edit) - 3:45
 "Diamonds On the Inside"  (LP Version) - 4:27

Charts

Pop culture references
The verse "A candle throws its light into the darkness In a nasty world so shines a good deed" demonstrates the importance of Shakespeare in Harper's references; it comes from the famous play The Merchant of Venice: "How far that little candle throws his beams! So shines a good deed in a naughty world."

References

2003 singles
Ben Harper songs
2003 songs
Virgin Records singles
Songs written by Ben Harper


The 1999 Malaysian motorcycle Grand Prix was the first round of the 1999 Grand Prix motorcycle racing season. It took place on 18 April 1999 at the Sepang International Circuit.

500 cc classification

250 cc classification

125 cc classification

Championship standings after the race (500cc)

Below are the standings for the top five riders and constructors after round one has concluded.

Riders' Championship standings

Constructors' Championship standings

 Note: Only the top five positions are included for both sets of standings.

References

Malaysian motorcycle Grand Prix
Malaysia
Motorcycle Grand Prix


Diari de Girona () is a Catalan daily newspaper, based in Girona, Catalonia.

History and profile
The newspaper was founded in 1943 with the name of Los Sitios, using the equipment confiscated from the newspaper L'Autonomista, owned by the Rahola family. At that time, it was the only daily publication of the province of Girona, and the press of the Spanish state in Girona. During the transition to democracy it kept its name until the end of the 1970s, when it changed to Los Sitios-Diari de Girona, and gradually introduced the Catalan language. Finally, at the beginning of the 1980s it adopted the current name and a democratic and independent publisher, and started fully running in the Catalan language.

External links
Diari de Girona web site

1943 establishments in Spain
Newspapers established in 1943
Newspapers published in Catalonia
Catalan-language newspapers
Mass media in Girona
Spanish news websites


Valhalla, also known as Rosedale, is a historic home located at Poolesville, Montgomery County, Maryland, United States. It is a two-story house constructed of local Seneca sandstone, to which are attached a c. 1835 -story log structure, and two small 20th-century one-story frame wings.

Valhalla was listed on the National Register of Historic Places in 1982.

References

External links
, including photo in 1973, at Maryland Historical Trust website
Stone House, 107 Fisher Avenue, Poolesville, Montgomery, MD at the Historic American Buildings Survey (HABS)

Houses on the National Register of Historic Places in Maryland
Houses in Montgomery County, Maryland
Historic American Buildings Survey in Maryland
National Register of Historic Places in Montgomery County, Maryland


Lena Kundera and Bianca Montgomery are fictional characters from the American daytime drama All My Children. Commonly referred to by the portmanteau "Lianca" (for Lena and Bianca), they were the first lesbian couple on an American soap opera. Lena was portrayed by Olga Sosnovska, and Bianca was portrayed by Eden Riegel. Lena and Bianca's romance "quickly became a hit with viewers" and regularly surpassed older more established heterosexual couples for the number 1 spot on Internet and soap opera magazine readers' polls. The characters are the first to share a same-sex kiss in American soap opera history.

Background

Writing and portrayals
The writers characterized resident lesbian and good girl Bianca Montgomery's romantic life as tortured; she consistently fell for heterosexual or unavailable women. When the series showcased her having fallen in love with best friend and confidante Maggie Stone (Elizabeth Hendrickson), this theme was continued. Maggie declared herself heterosexual and told Bianca she was only romantically interested in men. To show Bianca moving on, and to add conflict to Bianca and Maggie's relationship, the writers introduced Lena Kundera in December 2002. Lena, a "sassy" bisexual from Poland, was characterized as a temptress "in the mold of Juliette Binoche".  Bianca instantly found Lena attractive and competed for her attention with friend Boyd Larraby (Marc Menard), as they bet on which one of them could date Lena first. Viewers watched as Lena began spending time with Bianca as part of an "evil plan" to take over Bianca's mother's company, but also as she found herself falling in love with Bianca. In an interview reported by the New York Post, Brian Frons, head of ABC Daytime, stated that he considered the Lena and Bianca pairing "much bolder" than romantically pairing Bianca with "longtime" galpal Maggie.

Bianca was 19 and Lena was in her late 20s, around the same age as Boyd. The writers had Bianca win the bet against Boyd, and Lena and Bianca bond easier despite their age difference. Boyd was suspicious of Lena's intentions, and persuaded mother-figure Myrtle Fargate (Eileen Herlie) to chaperone the couple. Though Myrtle saw nothing to convince her of malice on Lena's part, Boyd's suspicions were valid. "Lena has made a lot of mistakes in her past," clarified Eden Riegel, Bianca's portrayer. "She has not proven herself a very nice person. Of course, Bianca doesn't know that. And now Lena is working with Michael (a bad guy played by William deVry) to try to take down Enchantment." Michael Cambias, portrayed by actor William deVry, was scripted as Lena's business partner and lover. As part of a secret plot to destroy Bianca's mother, Erica Kane, and her cosmetics company (Enchantment), Lena was told by Michael to get close to Bianca so Bianca could be more easily manipulated.

The writers showcased Lena's guilt regarding the takeover plan after she developed romantic feelings for Bianca. She refused to continue the manipulation, but was blackmailed by Michael into following through with the takeover. Lena eventually decided to leave town rather than betray Bianca and tell her the truth. She informed Bianca that she could never see her again. "For Bianca, this was a huge disappointment," said Riegel. "Every time she opens up to a woman, she gets her heart broken."

To reunite the couple in dramatic fashion, the show had Myrtle urge Bianca to follow Lena to the airport and demand an explanation; on the April 23, 2003 episode, the two characters shared the first same-sex kiss in American soap opera history. "It's that kind of old romantic airport scene in which the two lovers decide whether they can take the risk and take a chance on love -- only it's two women this time," relayed Riegel. Riegel had never kissed a woman before. "I was a little nervous because I wanted it to look natural and organic and real and true," she said. "I didn't want it to seem tentative." Riegel and Olga Sosnovska discussed practicing the kiss. "We thought about maybe trying it out in the dressing room first," Riegel laughed. "But then we just thought, 'We are professionals. This will be fine." The writers detailed "fun and daring" moves in the episode, such as having Bianca discuss with Myrtle her confusion about Lena leaving her. Myrtle, in her aristocratic British accent, replied, "Maybe it was too hot!" Giving insight into Bianca's unlucky romantic life, she suggested that Bianca loves unavailable women because her mother is always running away from true love.

The physical aspects of Lena and Bianca's romance were heavily downplayed by the series. When asked if she thought she and Riegel had succeeded in living up to the "couple's groundbreaking and progressive" reputation, Sosnovska responded, "Yes, we succeeded to a certain extent. We succeeded in making this couple acceptable." After a pause, Sosnovska continued, "Not acceptable in a realistic sense, since our relationship hasn’t been portrayed truly realistically, which would have been nice." She described Bianca and Lena's physical relationship as "kind of ostentatiously reserved" compared to what gets shown between heterosexual couples, "although I’m quite shocked by what does get shown between the heterosexual couples." Even though the couple had recently started "dating" again, as the writers also scripted a love triangle including Maggie, there was an apparent double standard regarding intimacy between the same-sex lovers; in the entire year of Lena and Bianca's on-again, off-again relationship, the two women had only kissed twice onscreen. The final obstacles given to the couple's onscreen intimacy were Bianca's rape by Michael and pregnancy with his child, which were controversial and seen by viewers as desperate attempts by the network to avoid lesbian love scenes. AfterEllen.com editor Sarah Warn stated that it was a way to assure Bianca's continued asexuality. Warn added that "the pregnant-lesbian storyline" is a favorite refuge for television writers who both want to avoid dealing with the sexual aspects of lesbian relationships and who want to "normalize" the lesbian characters—"to show viewers that, at their core, lesbians are just like heterosexual women—who of course, all want to be mothers". In 2004, though Lena and Bianca were allowed to kiss for a third time onscreen, it came at the end of their romance, as Lena went back to Poland to tend to her ailing mother and the couple was later written to have broken up over the phone.

Reception and impact

2003 kiss

All My Children made television history on April 23, 2003 when Lena and Bianca shared the first same-sex kiss in American soap opera history. The kiss was not the first same-sex kiss for daytime television. The United Kingdom had featured its first lesbian kiss between fictional characters on the soap opera Brookside ten years earlier in December 1993, portrayed by actresses Anna Friel and Nicola Stephenson. Lena and Bianca sharing a kiss, however, and also being between two people of the same sex, was something that had been thought of as unlikely for American soap opera. The kiss received media attention such as TV Guide, Soap Opera Digest, and other publications. On the day before the kiss aired, Riegel and Sosnovska appeared on the morning talk show The View and answered questions from Barbara Walters and the other hosts, including guest host Monica Lewinsky. Star Jones introduced the segment by stating that All My Children had dealt with a number of controversial topics, including "AIDS, abortion, drug abuse, racial prejudice, and teenage alcoholism, but no storyline has generated the kind of buzz as the lesbian kiss". The kiss was shown to the audience and followed up with questions by the hosts consisting of whether the actresses were nervous acting out the intimate scenes and what it was like to portray lesbians.

Critics were mixed on how the Lena and Bianca kiss was portrayed, on whether it was as realistic as it should be. Heather Havrilesky of Salon.com stated, "Not the most passionate kiss, but satisfying enough, given that most of the episode was devoted to showcasing the big event." The kiss represented a change in American culture. Stephen Tropiano of PopMatters said, "In perhaps what could be a step in the right direction, daytime television has at last included the first on-screen kiss between a same-sex couple." Tropiano, however, criticized shows treating same-sex kisses as "big events". He stated, "Over the years, television has repeatedly made the same point by treating a kiss exchanged between two members of the same sex as something out-of-the-ordinary and unnatural. It's the network brass more than television series writers and producers who have reinforced society's negative attitudes toward public displays of affection between gay and lesbian couples by treating same-sex kissing as a taboo subject." Tropiano wondered now that Lena and Bianca had kissed if they would kiss again or go beyond that in regards to physical intimacy; he felt that it was not likely until society, or at least, television, began to regard a same-sex kiss as just a kiss.

When asked if soap opera fans were ready for the kiss, Riegel stated, "I know that on the (Internet) message boards, there is a small but vocal minority that didn't want to see this. But the vast majority (of fans) were ready, excited and with the storyline." For All My Children fans, who had witnessed Bianca's unlucky romantic life, the kiss "was long overdue".

Popularity
Lena and Bianca's romance was groundbreaking. Prime time television was already significantly ahead of soap operas in their representation of gay men and lesbians. With the pairing of Lena and Bianca, American soap opera was given a level of LGBT visibility that it had not had before, and now had two lesbian icons instead of Bianca by herself. The pairing "quickly became a hit with viewers" and regularly surpassed older more established heterosexual couples for the number 1 spot on Internet and soap opera magazine readers' polls. "In another historical first, in October 2003, 60,000 votes were cast" in Soap Opera Weekly'''s Hottest Soap Couple contest; Lena and Bianca emerged as the winning couple; this resulted in the first time a same-sex couple had ever been featured in a 2-page "glossy" centerfold poster, which was "sold at grocery store check-out counters across America with nary a complaint". This was viewed as groundbreaking social change.

Though the couple was popular, they were also controversial. Sosnovska was asked if she realized that by accepting this role she would be stepping into "so much" controversy. "I’m still coming to terms with this phenomenon of Lianca," she replied, "with the devotion that I’m shown as a couple on TV, and the whole concept of fans. The letters that I get are heart breaking. It’s horrible that even now in the 21st century [so many lesbians] feel the need to hide. Not everyone is confident enough to face the world, and not everyone lives in a safe environment." She continued, "I never really thought about it before--it doesn’t occur to you that this medieval type of mentality occurs. It’s horrifying what happens." Sosnovska did, however, see the decision to be out as a personal choice. "I don’t blame people who choose not be out," she said. She donated her time to fan sponsored fundraisers that raised money for several charities connected to the Lena and Bianca storylines. Over $20,000 had been raised for the New York City Gay and Lesbian Anti-Violence Project. Sosnovska stated, "I would never have known what a powerful tool TV could be, especially daytime. It’s frightening to the extent it’s a huge responsibility on the producers, directors, and actors to influence minds. You can’t underestimate the force of it."

Sosnovska was overwhelmed by the outpouring of support from fans. "I apologize to anybody who’s sent me anything and hasn’t gotten a reply. I physically can’t keep up with it (the volume of mail), especially when I go away," she said in emphasis of a recent trip to London she had made. In addition to helping with fundraisers, Sosnovska was outspoken about gay marriage. "I've been listening to the debate about gay marriage, she said. "It’s very difficult to wrap my head around people who oppose such a basic right. There’s no logic behind any of these reasons [against gay marriage]. [Those opposed to it] have no idea about the fact that they’re talking about normal people." In this respect, Sosnovska hoped her role as Lena had helped, if even a little, since "the more human faces you can put to this story, the better".

AfterEllen.com cites that lesbian and bisexual women do not have "many characters" they can call their own, and had never had a daytime couple that they "could pin [their] hopes and dreams on". Sosnovska and Riegel together as Lena and Bianca "became that couple" and the audience was given "the chance to see two sexy, confident, and very out women together as daytime television's first lesbian couple". Though prime time dramas such as The L Word feature more lesbian and bisexual content, it is only available on cable. All My Children's advantage is that it is seen " in homes across the country that might not intentionally tune into shows with lesbian characters". The fact that a significant portion of viewers grew up with some of these characters enabled the series to develop "a certain comfort level" with the audience that other television characters do not have.

AfterEllen.com theorized that what endeared the Lena and Bianca romance to "so many viewers across the country" and allowed them to create a significant contribution to the acceptance of lesbians and bisexual women onscreen and in society was chemistry This chemistry, the website reasoned, made the pairing a fan favorite. The website stated that "one of the main reasons that viewers both gay and straight" thoroughly liked this pairing "was the amazingly realistic portrayal of two people in love who just happen to be women".

"They are both sensational actresses who, though heterosexual, committed wholly to the relationship," said Mimi Torchin, former founding editor-in-chief of Soap Opera Weekly'' and then columnist for the magazine along with soap opera website SOAPnet.com. "You weren't aware so much that history was being made, but rather that this was something beautiful and special that you had never seen before," she stated. "There was a purity to their love that made it non-threatening to the straight audience."

Lena and Bianca's romance was a classic soap opera story of love and redemption—the bad girl saved by the love of an innocent. They became one of the show's most successful romances. "[Lena and Bianca were the No. 1 couple in daytime]," said Riegel. "They embraced Bianca with a fervor usually reserved for only the hunkiest of heroes. That experience taught me to never underestimate the open-mindedness of daytime audiences."

See also
Bianca Montgomery and Maggie Stone
List of supercouples
Reese Williams and Bianca Montgomery
Supercouple

References

Further reading

External links
Official ABC page
Bianca Montgomery @ Soapcentral.com
Lena Kundera @ Soapcentral.com

All My Children characters
Fictional lesbians
Fictional LGBT characters in television
Fictional LGBT couples
Soap opera supercouples


is a subway station on the  Fukuoka City Subway Nanakuma Line in Jōnan-ku, Fukuoka in Japan. Its station symbol is a picture of a plum blossom in pink.

Lines
Fukuoka City Subway
Nanakuma Line

Platforms

Vicinity
Umebayashinaka Park
Fukuoka University Hospital
Yamato Transport Company
Office of The Times
Umebayashi Kofun

History
February 3, 2005: Opening of the station
December 22, 2005: Elevator closed because of an accident
February 2007: Motorcycle and Bicycle parking area opened

References

Railway stations in Japan opened in 2005
Railway stations in Fukuoka Prefecture
Nanakuma Line


André Zeller (1 January 1898 – 18 September 1979) was a French Army general. He served during World War I, the Franco-Turkish War, and World War II, and served as chief of staff of the French Army during the Algerian War.

Zeller was one of the four generals (the others being Raoul Salan, Edmond Jouhaud, and Maurice Challe) who organized the Algiers putsch of 1961. For his role, Zeller was sentenced to 15 years in prison by a military court. He was released in 1966, and granted amnesty by Charles de Gaulle in 1968.

Biography

Early life
Born on 1 January 1898 in Besançon in eastern France, Zeller had entered the preparatory class at Collège Stanislas de Paris to prepare for the École polytechnique entrance exam when World War I broke out in 1914.

World War I
Zeller enlisted in the French Army for the duration of the conflict in May 1915 at only 17 years of age, having finally obtained his the authorization of his father, the future général de division Léon Zeller. He trained as a gunner in Maisons-Alfort in Paris at the depot of the 59th Artillery Regiment. He passed the student officer competition and entered the artillery school in Fontainebleau on 25 June 1915.

At the end of October 1915, Zeller was assigned to the 8th Artillery Regiment. He took part in the Battle of Verdun in 1916. During the battle, his unit suffered a long and painful ordeal from 1 to 6 June 1916 at Esnes-en-Argonne,  from the Germans and in sight of Le Mort Homme, suffering an incessant German artillery bombardment. He was awarded a citation à l'ordre of the regiment. He later took part in the Battle of the Somme in 1916 as part of the 20th Army Corps before being sent back to Fontainebleau for six weeks.

Promoted to second lieutenant, Zeller was assigned to the 27th Artillery Regiment in the 1st Army Corps. He was designated as liaison officer to the infantry. From November 1916 to February 1917, he was in the Champagne sector. Moving to the Aisne sector, he witnessed the disastrous start of the Second Battle of the Aisne on 16 April 1917, a day which saw the annihilation of two of the three battalions of the French 208th Infantry Regiment, destruction in a few minutes of a group of the 13th Artillery Regiment that had advanced in accordance with the operational order, and the destruction of a French tank force at Berry-au-Bac.

Zeller participated in four battles of the 1917 Flanders offensive between 31 July and 23 October 1917. On 1 December 1917, he was again sent to Fontainebleau to take a three-month course for "victory battery commanders."

Returning to the 27th Artillery Regiment in the Aisne sector on 23 March 1918, Zeller was disappointed when he was appointed to the regimental staff as the regiment's signals officer. Between 5 and 15 April 1918, his regiment was placed at the disposal of the 151st Infantry Division of General Pierre des Vallières, engaged north of the Ailette to protect its retreat south of the river during the German spring offensive of 1918. In the last days of April 1918, Zeller was promoted to lieutenant.

Quartered in the Beauvais region, Zeller took part in division maneuvers. When these ended on 23 May 1918, General Paul Joseph Hyacinthe Mignot, commanding the 2nd Infantry Division, explained that the German spring offensive was losing momentum, that the Germans would not be able to renew their efforts of March and April 1918, that the raging Spanish influenza pandemic had made German units lose effectiveness, and that the critical point of the German offensive had passed. On 27 May 1918, however, the Germans broke through the front held by the French 6th Army in the Chemin des Dames sector, beginning the Second Battle of the Marne. From 28 May to 2 June 1918, Zeller found his unit constantly on the move as it responded to a chaotic series of orders and sought to block the road to Paris to the Germans, and he faced a requirement to quickly recover telephone wire that was abandoned with each movement of his regiment. Assigned to the command post of the regiment at the castle of Bourneville in Marolles to face the Germans, who had reached the Ourcq, Zeller caught the Spanish flu. He was half unconscious for three days, and it took several weeks for him to recover fully.

After the failure of the last German offensive in Champagne and on the Marne with the conclusion of the Second Battle of the Marne on 15 July 1918, Zeller participated from 18 to 28 July 1918 in the successful Allied counteroffensive. Meanwhile, he left his 20 telephone operators on 23 July 1918 upon his appointment as an artillery battery commander. His unit then moved to the 10th Army and wandered according to orders for two weeks. Beginning on 15 August 1918, it was involved in the Battle of the Ailette.

On 12 September 1918, Zeller's regiment embarked for a calm sector in the Territoire de Belfort, near his boyhood home. He obtained a leave of eight days to attend the funeral of the youngest of his sisters, who had died of the Spanish flu. He rejoined his regiment while it was en route to the Lorraine front and had the unpleasant surprise of learning that he had to give up his place as commander of the 3rd Battery to a more senior lieutenant. On the day of the armistice with Germany, which brought World War I to an end on 11 November 1918, his regiment passed through Nancy in front of an apparently indifferent population.

On 19 November 1918, Zeller escaped in a cart with two lieutenants to attend the official entry of French forces into Metz and in the early afternoon saw troops of the 10th Army, cheered by a jubilant crowd, parade in front of General Philippe Pétain, who was appointed Marshal of France at noon that day, followed by General Edmond Buat and 25 officers of the French Army's general headquarters.

Zeller entered Germany with his regiment via the Saarland and paraded on 14 December 1918 before General Charles Mangin in Mainz. His regiment then returned to the right bank of the Rhine and spent two months housed in small villages in the Taunus.

Franco-Turkish War
On 20 February 1919, Zeller arrived reluctantly at the École polytechnique preparation center set up in Strasbourg. In the summer of 1919 he failed the entrance examination, but he remained in the army and joined his regiment in garrison first at Saint-Omer, then at Bailleul. He was then assigned to the 60th Artillery Regiment in Strasbourg.

In July 1920, Zeller was designated for assignment in an overseas theater of operations. He chose the Levant in preference to Morocco. Before leaving, he attended the ceremonies of the 50th anniversary of the fighting of 1870 in Lower Alsace during the Franco-Prussian War.

On 22 November 1920, Zeller embarked on the cargo ship Jerusalem, operated by a White Russian crew. On 30 November 1920 he landed in Beirut, headquarters of the Army of the Levant, which had been involved since December 1918 in the Franco-Turkish War in Cilicia. He received without pleasure his order of assignment to the 2nd Joint Ammunition Section. After a week of conferences in military circles, he took the train and joined the headquarters of the 2nd Division of the Levant in Aleppo on 8 December 1920, then on 12 December 1920 moved to the railway station at Oued Sadjour. Within the shuttle convoy which supplied French troops engaged in the siege of Aïntab, he had under his command for the transport of ammunition 250 men, 100 Araba carriages, and 350 horses and mules.

After the departure of General Goubeau and elements of the 4th Division of the Levant, which had reinforced French forces for three weeks during the siege of Aïntab, Zeller was appointed to command the 3rd Battery of the 273rd Artillery Regiment, armed with Model 1897  field guns. At the beginning of 1921, he took part in the siege and capture of Aïntab from the Turks. During the rest of 1921, he participated in various operations along the Euphrates.

Interwar

Promoted to captain in 1928, Zeller was admitted to the École supérieure de guerre in 1931. He served on the staff of the 19th Army Corps in Algiers in Algeria in 1935. Promoted to major in 1938, he was head of the French transport mission to the King of the Belgians in Belgium.

World War II

World War II began with the German invasion of Poland on 1 September 1939, and France entered the war on 3 September 1939. On 10 May 1940, the Battle of France began when German forces moved into France, the Netherlands, Belgium, and Luxembourg. Zeller was in Bruges, Belgium, on 27 May 1940 when the Belgian Army surrendered. to the Germans. To escape the encirclement of Allied forces at Dunkirk, he embarked on 29 May 1940 on a French Navy submarine chaser in La Panne, between Dunkirk and Nieuport. After a brief stay in London, he returned to France and was appointed regulator general of the French 7th Army, commanded by General Aubert Frère, at the beginning of June 1940. Italy declared war on France on 10 June 1940 and joined the invasion. The Battle of France ended in France's defeat and armistice with Germany on 22 June 1940 and with Italy on 24 June, both of which went into effect on 25 June 1940.

Zeller subsequently served in the army of Vichy France.  Transferred at his request to French North Africa, he arrived in Algiers on 26 September 1940 assigned to duty as military director of transport. Promoted to lieutenant colonel in August 1942, he became chief of ctaff to General Charles Mast, commanding the Algiers Division, a few days before the beginning of Operation Torch, the Allied amphibious landings in French North Africa, on 8 November 1942. After the cessation of hostilities between French forces French North Africa on 11 November 1942, French forces in Africa switched to the Allied side in the forces of Free France. As chief of staff of the Algiers March Division, he took part in the Tunisian campaign from November 1942 to May 1943.

From December 1943 to July 1944, Zeller was the deputy chief of staff of the French Expeditionary Corps in Italy commanded by General Alphonse Juin. On 16 August 1944, on the staff of General Jean de Lattre de Tassigny, commander of Army B, he landed on the coast of Provence during Operation Dragoon and shortly after took command of the artillery of the 3rd Algerian Infantry Division. He then commanded the French 1st Armored Division, which he led in the fighting in the Vosges, in the "race to the Rhine," and, at the beginning of 1945, in the reduction of the Colmar Pocket.

Post-World War II

As director of artillery and second in command of the École de guerre, Zeller was promoted to général de brigade in 1946, then appointed artillery inspector. Promoted to général de division in 1950, he served as commander of the 3rd Military Region in Rennes, France, from 1951 to 1955.

Algerian War
While Zeller was serving at Rennes, the Algerian War broke out in November 1954. In 1955 the Minister of Defence, General Marie-Pierre Kœnig, appointed Zeller chief of staff of the French Army, and with the appointment came a promotion to général de corps d’armée. Zeller resigned from his post in February 1956 to protest against a decision by the Government of France to reduce the workforce in Algeria.

On 19 December 1957, Zeller was appointed to the rank of général d’armée in the second section of general officers of the French Army. Reintegrated into the first section on 1 July 1958 after General Charles de Gaulle returned to power as prime minister of France, Zeller resumed his duties as French Army chief of staff, which he continued until 1 October 1959, when he returned to the second section of general officers.

Algiers putsch of 1961
Zeller took part in the Algiers putsch of 1961 from 21 to 25 April 1961 with Generals Maurice Challe sand Edmond Jouhaud, soon joined by General Raoul Salan. In charge of economic and financial affairs, he had at most only one month of resources with which to pay the salaries of the putsch participants. After the putsch failed, Zeller hid out briefly in Algiers before surrendering on 6 May 1961 to General de Belenet. He was imprisoned in the La Santé Prison in Paris. Like General Challe, he was sentenced to 15 years of criminal detention and deprivation of his civic rights by the High Military Tribunal after the public prosecutor, Antonin Besson, refused to request the death penalty demanded by the Minister of Justice, Edmond Michelet. Interned in Clairvaux Prison in Ville-sous-la-Ferté and then in Tulle, he was released in July 1966 and granted amnesty in 1968.

Death
Zeller died in Paris on 18 September 1979. His grave is in the cemetery at Menetou-Salon. His wife, born Élisabeth Siméon, died at the age of 100 in 2009.

Decorations
  Grand Officer of the Legion of Honour
  Croix de guerre 1914–1918
  Croix de Guerre 1939–1945
  Croix de guerre des théâtres d'opérations extérieures
  Cross for Military Valour

Works
Les Hommes de la Commune (English: The Men of the Commune) (Librairie Académique Perrin, 1969)
Dialogues avec un lieutenant (English: Dialogues with a Lieutenant) (Editions Plon, 1971)
Dialogues avec un colonel (English: Dialogues with a Colonel) (Editions Plon, 1972)
Dialogues avec un général (English: Dialogues with a General) (Editions des Presses de la Cité, 1974)
Soldats perdus (English: Lost Soldiers) (Librairie Académique Perrin, 1977)

References

1898 births
1979 deaths
Military personnel from Besançon
Chiefs of the Staff of the French Army
French generals
French military personnel of World War I
French military personnel of the Franco-Turkish War
French military personnel of World War II
French military personnel of the Algerian War
French Army personnel who were court-martialed
French prisoners and detainees
Grand Officers of the Legion of Honour
Recipients of the Croix de Guerre 1914–1918 (France)
Recipients of the Croix de Guerre 1939–1945 (France)
Recipients of the Croix de guerre des théâtres d'opérations extérieures
Recipients of the Cross for Military Valour
People convicted of treason against France


Gay City News (stylized as gcn) is a free weekly LGBT newspaper based in New York City focusing on local and national issues relating to LGBT community. It was founded in 1994 as Lesbian Gay New York, later LGNY, and was sold to Community Media LLC, owner of The Villager, in 2002, which renamed the publication. It is the largest LGBT newspaper in the United States, with a circulation of 47,000.

Background

Gay City News came into existence after several incarnations. The newspaper began to form in the late 1980s after the collapse of the LGBT newsmagazine OutWeek (which came into existence in 1989 to compete against the then-dominant New York Native—which itself folded in 1997). OutWeek was known for firebrand activist style journalism and provided coverage of a then nascent gay rights movement. It was one of the first publications to undertake scientific reporting on the growing AIDS crisis.

After an investor squabble that closed the magazine, Troy Masters, then an advertising director at OutWeek, led the formation of a group to create a new publication; that publication became known as QW (or QueerWeek), the first glossy gay magazine, and was funded by William F. Chafin. Chafin died before the publication could make a profit, and the magazine was closed upon his death.

Establishment
Two years later, in 1994, Masters sought to establish a newspaper and founded LGNY (Which stood for "Lesbian-Gay New York").  LGNY published for eight years and was relaunched in 2002 as Gay City News.

Masters continued in his role as publisher until leaving the publication in 2015. He moved to Los Angeles and partnered with the Washington Blade to launch and publish the Los Angeles Blade, now the only LGBT weekly newspaper serving Los Angeles.

Gay City News current editor-in-chief is Paul Schindler, and the associate editor is Duncan Osborne. Its president and publisher is Victoria Schneps-Yunis.

See also
 LGBT culture in New York City

References

External links
Gay City News

Newspapers published in New York City
LGBT-related newspapers published in the United States
LGBT culture in New York City
1994 establishments in New York City
Newspapers established in 1994
1990s LGBT literature
1994 in LGBT history