Silver Falls School District is a school district in the U.S. State of Oregon that serves the communities of Scotts Mills and Silverton in Marion County and Clackamas County, as well as the surrounding foothills along Silver Creek and the Abiqua River up to Silver Falls State Park. It is approximately  in size. The current Interim Superintendent is Paul Peterson.

School board
Board officers are elected annually, and terms begin and end during summer break. Terms last for four years, and elections are staggered so that no more than four positions become open at a time.

Board members
Janet Allanach, Zone 1
Owen Von Flue, Zone 2
Lori McLaughlin, Zone 3
Jennifer Traeger, Zone 4 Vice Chair person
Aaron Koch, Zone 5
Jonathan Edmonds, Zone 6 Chair person
Tom Bucholz, Zone 7

Demographics
In the 2017-18 school year, the district had 3,881 students. Of those students, 80% were white, 3% multiracial, 1% American Indian, Asian, Black or Native Hawaiian, 15% were Hispanic, and 12% classified as Ever English Learners, there were 16 languages spoken and 14% of students had disabilities, 37% of students received free or reduced price lunch according to the Department of Education.

Schools
There are currently thirteen schools in the district.

Elementary schools
Bethany Charter Elementary (K-8)
Butte Creek Elementary (K-8)
Central Howell Elementary (K-8)
Community Roots Montessori Charter (K-8)
Evergreen Elementary (K-8)
Mark Twain Elementary (K-2)
Pratum Elementary (K-8)
Robert Frost Elementary (3-5)
Scotts Mills Elementary (K-8)
Silver Crest Elementary (K-8)
Silverton Middle School (6-8)
Victor Point Elementary (K-8)

High school
Silverton High School

References

External links

Education in Marion County, Oregon
School districts in Oregon
Education in Clackamas County, Oregon


"Love of a Woman" is a song written by Kevin Brandt, and recorded by American country music artist Travis Tritt.  It was released in June 2001 as the third single from his album Down the Road I Go.  It peaked at number 2 on the U.S. Billboard Hot Country Singles & Tracks, as did Travis Tritt's previous single "It's a Great Day to Be Alive". It also peaked at number 39 on the U.S. Billboard Hot 100.

Critical reception
Chuck Taylor, of Billboard magazine reviewed the song favorably calling it "a gorgeous, understated ballad about the virtues of a good woman's love." He goes on to say that the production is "low-key" and Tritt's vocal is "an engaging blend of country-boy grit and heartfelt passion."

Music video
The music video was directed by Michael Merriman. It was released in August 2001.

Chart positions

Year-end charts

References

2000 songs
Travis Tritt songs
2001 singles
Columbia Records singles
Song recordings produced by Billy Joe Walker Jr.


John Deasley (1864–1910) was a professional baseball player. In 1884, he saw action in 44 games for the Washington Nationals and Kansas City Cowboys of the Union Association. He hit just .207 that season and never played in a real major league.

Deasley played in various minor leagues until 1890. He died on New Year's Eve, 1910, at the age of 47 and is interred at Mount Moriah Cemetery in Philadelphia, Pennsylvania.

References

External links

1864 births
1910 deaths
Burials at Mount Moriah Cemetery (Philadelphia)
Major League Baseball shortstops
Washington Nationals (UA) players
Kansas City Cowboys (UA) players
Reading Actives players
Harrisburg Ponies players
19th-century baseball players
Baseball players from Philadelphia


Separate reality and similar can mean:
Separate Reality (climbing route) in Yosemite National Park, California
A Separate Reality, a 1971 book by Carlos Castaneda

See also
Parallel universe (disambiguation)


Andrea Lawrence may refer to:

 Andrea Lawrence (professor) (born 1946), American computer scientist and professor
 Andrea Mead Lawrence (1932–2009), American skier
 Andria Lawrence (born 1936), English actress and writer (a.k.a. Andrea Lawrence)


"The Other Side" is a song by David Gray. It was released on 9 December 2002 as the first single from his sixth studio album A New Day at Midnight. The song deals with the theme of death (as Gray's father died in 2001.), in the context of a heartbreaking failed relationship and the author's reflections on his own and his ex-partner's emotional and spiritual failings. The B-side "Lorelei" also appeared on the Japanese pressing of the album as a bonus track. A rare official remix by Novation was released as a promo-only vinyl, but has never been released on any other format. The single peaked on the UK Singles Chart at #35.

Track listings
UK CD single
 "The Other Side" – 4:31
 "Decipher" – 2:32
 "Lorelei" – 3:23

US 7" promo-only vinyl
 "The Other Side"
 "Babylon" (Live at Joe's Pub)

UK 12" promo-only vinyl
 "The Other Side" (Novation Remix)

References

David Gray (musician) songs
2002 singles
Songs written by David Gray (musician)
2002 songs
East West Records singles


Benjamin F. Van Alstyne (1893 – August 1972) was an American basketball coach.

The Canajoharie, New York native played college basketball, baseball and football at Colgate University, graduating in 1917.  Following military service and a year of high school coaching in North Carolina, he became head coach of basketball and baseball, as well as assistant athletic director, at Ohio Wesleyan. He accepted the position of head basketball coach at Michigan State University in 1926, which he continued until 1949. During his tenure the average final score increased from 28 to 46 as the game evolved toward its modern style. He was also a football assistant until 1932, at which time he was appointed head golf coach. He resigned from coaching basketball after developing vision problems, and tiring of the associated pressures. He continued coaching golf until retiring in 1959.

References

1893 births
1972 deaths
American men's basketball coaches
American men's basketball players
Basketball coaches from New York (state)
Basketball players from New York (state)
Colgate Raiders baseball players
Colgate Raiders football players
Colgate Raiders men's basketball players
Michigan State Spartans men's basketball coaches
Ohio Wesleyan Battling Bishops baseball coaches
Ohio Wesleyan Battling Bishops men's basketball coaches
People from Canajoharie, New York


The parish of Disraeli is located in the Les Appalaches Regional County Municipality in the Chaudière-Appalaches region of Quebec, Canada. It had a population of 1,168 in the Canada 2011 Census.

It was named after British statesman and writer Benjamin Disraeli.

The city of Disraeli forms an enclave in the territory of the parish of Disraeli and the two are separate legal entities.

Demographics
In the 2021 Census of Population conducted by Statistics Canada, Disraeli had a population of  living in  of its  total private dwellings, a change of  from its 2016 population of . With a land area of , it had a population density of  in 2021.

References

Commission de toponymie du Québec
Ministère des Affaires municipales, des Régions et de l'Occupation du territoire

Incorporated places in Chaudière-Appalaches
Parish municipalities in Quebec
Canada geography articles needing translation from French Wikipedia


The United American Indians of New England (UAINE) is a Native American activist organization founded by Frank James (1924-2001). Also known as Wamsutta, Frank James was the leader of the Wampanoag people. He founded the United American Indians of New England in 1970 after being “uninvited” to make a speech at a celebration hosted by the Commonwealth of Massachusetts. The Commonwealth wanted to celebrate the friendly relations of their forefathers and the Wampanoag people; however, when the speech that James was going to give was reviewed, it was deemed inappropriate for the celebration because it focused on the negative ways the Wampanoag people had been treated by the Pilgrims at Plymouth and did not celebrate the brotherhood the planners wanted to show. When he was given a revised speech that was written by a person in public relations, James decided that he would not attend the celebration. Instead, he chose to protest the silencing of the Native Americans by gathering supporters, going to Cole's Hill overlooking Plymouth Harbor, and giving his speech there.

The supporters he gathered on that day became the United American Indians of New England; the group still leads the National Day of Mourning each year to continue what James started.

Today
Today UAINE is an organization of and led by Native people and their supporters. The goal of UAINE is to fight back against racism towards native people, the issues of the Pilgrim mythology perpetuated in Plymouth, and the United States' assault on poor people. They also are fighting for the freedom of Leonard Peltier as well as other political prisoners. They work to support Indigenous struggles in New England and throughout America. They also protest the use of racist terms used as team names and mascots in sports teams throughout the country. To get their message out, they speak to children at schools and at universities. They welcome the support of indigenous people from all parts of the Americas as well as the support from non-Native people. They hold a strong belief that it is their duty to support all those who struggle including the lesbian and gay community, the disabled, and other communities of color. UAINE receives no funding from the government and relies solely on the support of others any money that they may receive from speaking engagement go directly to UAINE coffers. There are no paid staff members of UAINE.

References

External links
UAINE

Plymouth Colony
Massachusetts culture
Organizations based in Massachusetts
Native American activists
Organizations established in 1970


The city of Disraeli is located in the Municipalité régionale de comté des Appalaches in Quebec, Canada. It is part of the Chaudière-Appalaches region and the population is 2,570 as of 2009. It was named after British statesman and writer Benjamin Disraeli.

The city of Disraeli forms an enclave in the territory of the parish of Disraeli and the two are separate legal entities.

Demographics
In the 2021 Census of Population conducted by Statistics Canada, Disraeli had a population of  living in  of its  total private dwellings, a change of  from its 2016 population of . With a land area of , it had a population density of  in 2021.

Notable people
Henri Gagnon and Irène Marcotte, parents of Rene Gagnon, one of the six US Marines who raised the second American flag atop  Mount Suribachi on February 23, 1945 as shown in the iconic photograph Raising the Flag on Iwo Jima.

References

Commission de toponymie du Québec
Ministère des Affaires municipales, des Régions et de l'Occupation du territoire

Cities and towns in Quebec
Incorporated places in Chaudière-Appalaches
Canada geography articles needing translation from French Wikipedia


George Elijah Hinman (May 7, 1870 – March 19, 1961) was an American lawyer and politician from the state of Connecticut. He was a Republican.

Hinman was born in Alford, Massachusetts in 1870 to William C. and Mary A. Gates Hinman. Hinman's family was from Connecticut: his father from Litchfield County and his mother from Norwich. Hinman graduated from high school in Great Barrington, Massachusetts in 1888, and became a newspaperman, working at the Berkshire Courier, published in Great Barrington, as reporter and advertising manager and later as local editor.

Hinman settled in Connecticut and became city editor of the Willimantic Daily Herald. In 1892, he became editor of the Willimantic Journal. He left the Journal in 1895 in order to study law: He studied under William A. King in Willimantic and in 1897 and 1898 took a special course at the Yale Law School, where he won the Thompson Prize for scholastic achievement.

In 1899 Hinman was admitted to the bar in Connecticut. On September 26, 1899, of that year, he married Nettie P. Williams of Willimantic, who died June 14, 1932.

Hinman was active in the Republican Party and served as secretary of the state central committee from 1902 to 1914. From 1899 until 1915, he served as a clerk in seven biennial sessions of the Connecticut General Assembly, beginning as assistant clerk of the House of Representatives and becoming clerk of the House in 1901 and clerk of the Senate in 1903. Hinman was appointed assistant clerk of the state constitutional convention of 1902. In the 1905, 1907 and 1911 sessions he was clerk of bills and in the session of 1909 engrossing clerk. In these positions he drafted legislation.

In 1914, Hinman received the Republican nomination for Connecticut Attorney General, serving in that post from 1915 to 1918. On February 13, 1919, he was appointed a judge of the Superior Court for an eight-year term beginning the following August 23. On February 19, 1925, he was appointed an associate justice of the Connecticut Supreme Court of Errors, the state supreme court, effective February 26, 1926. Hinman served on the Court until May 7, 1940, when he reached the mandatory retirement age of 70. After leaving the bench Hinman served as a state referee until shortly his death in 1961.

He was interred at Old Willimantic Cemetery in Windham. Hinman had two children: Russell William, who became a paper manufacturer in Penacook, New Hampshire, and Virginia Gates Allen, with Hinman lived with until his death.

References

External links
Profile from The Political Graveyard
Profile from the Connecticut Attorney General's Office
Obituary printed in the Connecticut Reports, volume 148, pages 737-740

1870 births
1961 deaths
People from Berkshire County, Massachusetts
Connecticut Republicans
Connecticut Attorneys General
Justices of the Connecticut Supreme Court


The Gibson County Fairgrounds are located along Embree Street across from Lafayette Park and across an intersection from Princeton Community High School in Princeton, Indiana.

The fairgrounds are the site of Indiana's oldest continuously running county fair, started in 1852, the same year as the Indiana State Fair.

References

Fairgrounds in the United States
Buildings and structures in Gibson County, Indiana
Tourist attractions in Gibson County, Indiana


It's Not Love (But It's Not Bad) is the fifteenth studio album by American country music singer Merle Haggard and The Strangers, released in 1972. It reached number one on the Billboard country albums chart. The lead off single was "It's Not Love (But it's Not Bad)" which also reached No. 1 on the charts.

Haggard's second studio album of 1972 contains several songs that display an ambivalence towards relationships, such as "Somewhere To Come When It Rains," "My Woman Keeps on Loving Her Man," the adulterous "I Wonder Where I'll Find You at Tonight," and the cynical title track.  The LP also contains the Haggard original "I Wonder What She'll Think About Me Leaving," which Conway Twitty took to number 4 in 1971.

Critical reception

AllMusic's Stephen Thomas Erlewine calls the album a "frustrating listen," and a "fitfully entertaining album, equally divided between the excellent and the mediocre. A few of the throwaways are entertaining, particularly the rolling 'New York City Blues,' but songs like 'Dad's Old Fiddle' and 'My Woman Keeps Lovin' Her Man' fail to make an impression." Music critic Robert Christgau wrote "This mainstream country album—his first since Hag—does more justice to its title than many of his more pretentious efforts. Nothing special, just marriage and its travails, but play it twice and you'll remember most of it."

Track listing
All songs by Merle Haggard unless otherwise noted:

"It's Not Love (But it's Not Bad)" (Hank Cochran, Glenn Martin)
 "Goodbye Comes Hard for Me" (Tommy Collins)
 "My Woman Keeps Lovin' Her Man"
 "New York City Blues"
 "I Wonder What She'll Think About Me Leaving"
 "The Conversion of Ronnie Jones" (Collins)
 "A Shoulder to Cry On"
 "I'd Never Told on You" (Cochran)
 "Dad's Old Fiddle" (Martin)
 "Somewhere to Come When It Rains" (Red Lane)
 "I Wonder Where I'll Find You at Tonight"

Personnel
Merle Haggard– vocals, guitar

The Strangers:
Roy Nichols – lead guitar
Norman Hamlet – steel guitar, dobro
Bobby Wayne - rhythm guitar, harmony vocals
Dennis Hromek – bass, background vocals
Biff Adam – drums

with
Red Lane – guitar
Johnny Gimble – fiddle

and
Ray Edenton – guitar
Glen D. Hardin – piano
Hargus "Pig" Robbins – piano
Billy Liebert – piano
Bill Woods – fiddle

Chart positions

References

1972 albums
Merle Haggard albums
Capitol Records albums
Albums produced by Ken Nelson (United States record producer)

Albums recorded at Capitol Studios


"Modern Day Bonnie and Clyde" is a song written by Walt Aldridge and James LeBlanc, and recorded by American country music artist Travis Tritt.  It was released in January 2002 as the fourth and final single from his album Down the Road I Go.  It peaked at number 8, and is his last top ten hit to date.

Content
The song describes a man who meets a woman at a truck stop in Johnson City, Tennessee. After leaving town, the woman robs a convenience store, and tells the man to drive away. Then later that night, after heading north on Interstate 95, the man and the woman are both arrested counting the money in a motel room in Richmond, Virginia.

Critical reception
Chuck Taylor, of Billboard magazine reviewed the song favorably saying that the song has a "swampy, hypnotic appeal that commands attention." He goes on to say that "the retro intro in this engaging musical outing serves notice that there is something cool and quite different in the air."

Music video
The music video was directed by Michael Merriman, was filmed in California, instead of Tennessee and Virginia, like in the song's lyric, and features actor Billy Bob Thornton, who plays the man. The woman comes up to him at a truck stop and asks for a ride. The woman then robs a convenience store, and asks the man to drive away as the clerk is chasing her down. The man tells her that robbing the store was a big deal, while the woman thought that it was no big deal. He wonders what she was doing with a gun, and he also wonders how much money is in one of her bags. Later that night, at a motel, they're counting all the money, and enjoying themselves, at least until the police arrives, and the man and the woman are both arrested. The woman tries to fool one of the cops into letting her go, but the cop doesn't buy it. Travis Tritt plays the tow truck driver, who tows the man's car away with the man looking at it being towed away, and looking ashamed. In between these scenes, Tritt and 2 band members are also seen performing the song in an office setting.

Chart positions
"Modern Day Bonnie and Clyde" debuted at number fifty-six on the U.S. Billboard Hot Country Singles & Tracks for the week of January 12, 2002.

Year-end charts

References

Allmusic
CMT
Music Video at CMT.com

2000 songs
Travis Tritt songs
2002 singles
Songs written by Walt Aldridge
Song recordings produced by Billy Joe Walker Jr.
Columbia Records singles
Songs about Bonnie and Clyde


Sainte-Praxède is a parish municipality located in Les Appalaches Regional County Municipality in the Chaudière-Appalaches region of Quebec, Canada. Its population was 363 as of the Canada 2011 Census. It was named after Catholic saint Praxedes.

Demographics
In the 2021 Census of Population conducted by Statistics Canada, Sainte-Praxède had a population of  living in  of its  total private dwellings, a change of  from its 2016 population of . With a land area of , it had a population density of  in 2021.

References

Commission de toponymie du Québec
Ministère des Affaires municipales, des Régions et de l'Occupation du territoire

Incorporated places in Chaudière-Appalaches
Parish municipalities in Quebec


Sir Charles Preston, 5th Baronet (c. 1735 - 23 March 1800) was a British Major who was stationed in Canada during the American Revolutionary War.

Revolutionary War

He was ordered by Gen. Guy Carleton to delay the American advance on Montreal, and Quebec.  He was in command of 662 men of the 26th Regiment, engineers, Canadians, and Indians. They held Fort Saint-Jean, at Saint-Jean-sur-Richelieu, Quebec, in 1775 when it came under siege by American General Richard Montgomery, and resisted multiple attacks by troops under command of Montgomery and Philip Schuyler. His troops held the fort in hopes of being rescued by reinforcements for two months before surrendering on the third of November 1775.

After the war
On his return to Valleyfield, Fife, in 1784, he became Member of Parliament for Dysart, from 1774 to 1790. After his death, the Preston baronetcy passed to his brother, Robert.

Legacy

Preston is mentioned in a Fort Saint-Jean plaque erected in 1926 by Historic Sites and Monuments Board of Canada at the Royal Military College Saint-Jean.
"Constructed in 1743 by M. de Léry under orders from Governor la Galissonnière. This post was for all the military expeditions towards Lake Champlain. On 31 August 1760, Commandant de Roquemaure had it blown up in accordance with orders from the Governor de Vaudreuil in order to prevent its falling into the hands of the English. Rebuilt by Governor Carleton, in 1773. During the same year, under the command of Major Charles Preston of the 26th Regiment, it withstood a 45-day siege by the American troops commanded by General Montgomery.:

References

External links
"The Invasion of Canada and Siege of Quebec", Royal Fuzileers, Robert B. Stewart, 2006

Cameronians officers
1735 births
Year of birth uncertain
1800 deaths
British Army personnel of the American Revolutionary War
Members of the Parliament of Great Britain for Scottish constituencies
British MPs 1784–1790
Baronets in the Baronetage of Nova Scotia


George Hinman may refer to:

George Wheeler Hinman (1864–1927), American writer and newspaper publisher
George E. Hinman (1870–1961), American lawyer and politician from the state of Connecticut


Bulusu Sambamurti (4 March 1886 – 2 February 1958) was an Indian lawyer, politician and freedom-fighter, who served as the President of the Madras Legislative Council from 1937 to 1942. He was thus the first speaker of Madras presidency assembly. He was popularly known as Maharshi Bulusu Sambamurti.

Early life
Sambamurti was born on 4 March 1886 in a Telugu Vaidiki Velnadu Brahmin family in the village of Dulla in Godavari district, Madras Presidency. His father Bulusu Subbavadhanulu was a Vedic scholar. Sambamurti had his schooling in his native village and graduated in Physics from Maharajah's College, Vizianagaram. He worked for a short period as a lecturer before pursuing a course in law. Sambamurti graduated as a lawyer in 1911 and immediately enrolled in the bar at Cocanada. When the Non-Cooperation movement broke out in 1920, inspired by a speech by Konda Venkatapayya Pantulu, he gave up his profession and plunged into the Indian freedom struggle. When giving up his lucrative career, he quoted that poverty is better than slavery (దాస్యం కంటే దారిద్యం మేలు).

In the Indian independence movement
Sambamurti adopted Gandhian principles and ways of life. In 1923, he became a member of the organizing committee of the Cocanada session of the Indian National Congress. He became one of the first leaders to demand Purna Swaraj (complete independence).

In April 1930, he participated in a Salt Satyagraha at Chollangi near Kakinada and was arrested on 18 April 1930 and sent to Vellore jail. He stood in the 1937 Madras assembly elections and was successful. The Indian National Congress won the elections and Sambamurti was made President of the Madras Legislative Council. He served from 1937 till 1942 when he resigned due to the outbreak of the Quit India Movement.

In the Andhra movement
Bulusu Sambamurti was also connected with the Andhrodyamam (Andhra movement) being a hard and active advocate for a separate Telugu Province comprising Telugu areas in Madras Presidency. When Potti Sriramulu decided to fast unto death at Madras in 1952 on the issue of formation of Andhra province, nobody was prepared to give shelter. Then Sambamurthy placed his residence at his disposal, though all others became beneficiaries later. Potti Sriramulu fasted to death for the state of Andhra. Sambamurthy took to loin cloth discarding shirt in the true Gandhian style.

Having lost his wife and position in public life, he spent his last days in penury at his hometown of Kakinada. Those who adored him earlier, avoided and even ignored him. Hearing about his plight, Govind Ballabh Pant, the then Union minister rendered financial assistance. He died in penury as a neglected patriot. A popular anecdote is that when his daughter applied for financial assistance, powers-that-be in the Secretariat wanted to know who Sambamurthy was.

Death
Sambamurti died at 6.10 AM on February 2 1958 at his own house. His body has been offered last respects by then minister Sri Anagani Bhagavantarao,  A. Krishnaswami, district collector, Victor, district SP, Dantu Bhaskararao, Chairman of Kakinada municipality, Pyda Venkatanarayana, Mullapudi Pallamraju, and R. Tirupathirao, among others. Some others who paid condolences are Neelam Sanjeeva Reddy and Rajaji.

See also
 List of speakers of the Tamil Nadu Legislative Assembly

References

1886 births
1958 deaths
Indian National Congress politicians from Andhra Pradesh
Telugu politicians
People from Kakinada
Andhra movement


"Stew-Roids" is the 13th episode in the seventh season of the American animated television series Family Guy. It originally aired on the Fox network in the United States on April 26, 2009. The episode features Stewie after he is attacked at an outdoor party by Joe's infant daughter, Susie. While training Stewie, Peter injects him with performance-enhancing drugs, and Stewie becomes incredibly muscular. Meanwhile, Chris becomes the fake boyfriend of popular student Connie D'Amico. He begins to like her, and the two begin a serious relationship, leading him to become popular. After a matter of time though, his newfound popularity goes to his head, causing him to become mean and self-centered towards everyone around him.

The episode was written by Alec Sulkin and directed by Jerry Langford. It received mixed reviews from critics for its storyline and many cultural references, in addition to receiving criticism from the Parents Television Council. According to Nielsen ratings, it was viewed by 6.80 million viewers on its original airdate. The episode featured guest performances by Wilhoit, Meredith Baxter-Birney, Jeff Bergman, Gary Cole, Chace Crawford, Camille Guaty, Wentworth Miller and Mae Whitman along with several recurring guest voice actors for the series.

Plot
Joe and Bonnie host a backyard barbecue, where Joe's baby daughter, Susie, gets into a fight with Stewie over a doll and attacks him. Upset by this, Peter takes Stewie to train at the local gymnasium. A trainer notices Stewie struggling with barbells and offers steroids. Peter injects the drugs into Stewie, who becomes incredibly buff and develops an aggressive personality, much to the horror of his family. Stewie becomes tormenting towards Brian. As time passes, Stewie's drugs gradually wear off, much to his shock. His skin becomes incredibly loose and flabby. Stewie jumps out of his bedroom window to avoid Brian's wrath, only to have his loosened skin help him glide to safety.

Elsewhere, Connie D'Amico is unhappy to learn that she has dated nearly every single boy in the school and plans to date an unpopular boy to gain better popularity, eventually deciding on Chris. During their first date, Chris reveals that he likes Connie, who is surprised by his kind heart and actually becomes attracted to him. As a result, Chris's popularity increases at school, which leads to accolades by the jocks, cheerleaders, and other socially powerful students. Meg tries to use the relationship to gain popularity herself, only to find herself snubbed off by Chris’s newfound shallowness. That weekend night, Chris and Connie plan a house party at the Griffins’ house, but Connie becomes upset when she finds out that Chris is cheating on her with two other girls, making Connie a social outcast. She turns to a reluctant Meg, who eventually relents when a javelin thrown by Chris impales Meg's shoulder. They publicly release a video of Chris dancing naked in his room in the style of Buffalo Bill from The Silence of the Lambs. Connie instantly becomes popular again, while Chris is rendered back to his low social standing and apologizes to Meg for everything, and he tells her what it was like to be a part of the "in-crowd".

Production

"Stew-Roids" was written by series regular Alec Sulkin in his first writing job for the season. It was directed by former Mission Hill and The Oblongs director Jerry Langford, who had joined the show's staff that season when he directed the episode "Tales of a Third Grade Nothing". Series regulars Peter Shin and James Purdum served as supervising directors.

The role of Kevin Swanson has been portrayed by several people, including actor Jon Cryer in the second season episode "There's Something About Paulie"; the character was revealed in this episode to have died in the Iraq War. This would later be developed more in the tenth season episode "Thanksgiving", in which he was voiced by actor Scott Grimes.

In addition to the regular cast, actors Meredith Baxter-Birney, Jeff Bergman, Gary Cole, Chace Crawford, Camille Guaty, Wentworth Miller, Mae Whitman and Lisa Wilhoit guest starred in the episode. The episode featured many of the show's recurring guest voice actors including: Alexandra Breckenridge, Chris Cox, Ralph Garman, and writers Danny Smith, Alec Sulkin, and John Viener also made minor appearances. Recurring voice actors Jennifer Tilly and Patrick Warburton reprise their roles of Bonnie and Joe Swanson respectively.

Cultural references
The episode includes various cultural references, including Johnson & Johnson's "No more tears" slogan. Peter is seen watching Spike TV. Stewie enters a fight with Susie over a Barbie doll. Stewie composes a song about his toned body, pronouncing the word body as "bah-dy" a reference to the pronunciation of the word in John Mayer's "Your Body Is a Wonderland". Chris' nude dance is a reference to a similar scene in The Silence Of The Lambs; this is in itself an in-joke as Chris Griffin's voice was initially Seth Green's impression of Buffalo Bill. Brian compares Stewie's muscular body to actor Lou Ferrigno's feces. Lois and Brian sit on the couch while they watch Lady and the Tramp and Michael Vick. Adam Sandler's movie career is referenced. Connie's best friend Gina says that Chris smells like Fred Flintstone's behind. Folkloric figure Santa Claus is seen getting a DUI.

Chris says he hates classic rock stations because they always end up playing “We Built This City” from Starship. The radio station Chris tunes in to is "Classic Rock 103.7 WHTT". WHTT was the callsign for the current Boston, MA radio station WODS, a classic hits station at the time that played the same music the fictional WHTT apparently airs before flipping to Top 40 in 2012 as 103.3 Amp Radio. The station had the callsign from 1983–86. This further references Boston influences on the TV show. Another station actually holds the callsigns now, 104.1 WHTT-FM in Buffalo, NY, with the same format. After Stewie is injected with steroids, he lifts a barbell on one side and says "I have the power!" and the show then shifts scenes the same as in Masters of the Universe. It is mentioned that Connie is the key to One-Eyed Willy's gold, a reference to The Goonies. Paul Sorvino and Chazz Palminteri are seen acting in a fictional movie called "Distracting Trumpet". After Stewie's steroids injection wears off and he jumps out the bedroom window, the music playing is from the cartoon series The Rocky and Bullwinkle Show.

Reception

In a slight drop from the previous week, "Stew-Roids" was viewed in 6.80 million homes in its original airing. It also received a 4.0/6 in Nielsen ratings, the audience measurement systems developed to determine the audience size and composition of television programming in the United States.

Ahsan Haque of IGN gave the episode a score of 8.2 out of 10, commending Chris' storyline and praising Stewie's temporary build, but criticizing the staleness of Meg's continued poor treatment. Steve Heisler of The A.V. Club gave a much more critical review giving the episode a grade of a C. Heisler stated that neither of the storylines "held any water", because they were "ridiculously short". He also commented: "I'm starting to wonder if this show is even watchable anymore – 18 minutes of filler, 45 seconds of inspired silliness."

The Parents Television Council, a frequent critic of Family Guy, named "Stew-Roids" its "Worst TV Show of the Week" for the week ending August 28, 2009; the review was based on a repeat airing. The PTC's review cited the episode's crude jokes, "tiresome pop culture cutaways" and "its conceit that its content is original." The latter referred to the plotline about Chris' sudden popularity at school and having a swelled ego as a result.

"Stew-Roids", along with the seven other episodes from Family Guys eighth season and seven from the seventh season, were released on a three-disc DVD set in the United States on June 15, 2010. The sets included brief audio commentaries by Seth MacFarlane and various crew and cast members for several episodes, a collection of deleted scenes, a special mini-feature which discussed the process behind animating "Road to the Multiverse", and mini-feature entitled "Family Guy Karaoke".

References

External links

2009 American television episodes
Family Guy (season 7) episodes
Cultural depictions of Adam Sandler
Television episodes about bullying


Birds of Canada is the fifth series of banknotes of the Canadian dollar issued by the Bank of Canada and was first circulated in 1986 to replace the 1969 Scenes of Canada series. Each note features a bird indigenous to Canada in its design. The banknotes weigh 1 gram with dimensions of . It was succeeded by the 2001 Canadian Journey series.

This was the first series to omit the $1 banknote; it was replaced by the $1 coin, which became known as the loonie, in 1987, although the $1 bill from the previous series would continue to be produced concurrently with the $1 coin for a 21-month long period until 1989. It was the last series to include the $2 and $1,000 banknotes. The $2 note was withdrawn in 1996 and replaced by the $2 coin now known as the toonie. The $1,000 note was withdrawn by the Bank of Canada in 2000 as part of a program to mitigate money laundering and organized crime.

The portraits on the front of the note were made larger than those of previous series. The $20, $50, $100, and $1000 banknotes had a colour-shifting metallic foil security patch on the upper left corner, an optical security device that was difficult to reproduce with the commercial reproduction equipment of the time. This was the last Canadian banknote series to include planchettes as a security feature.

This series was the first to include a bar code with the serial number. This allows the visually impaired to determine the denomination of a banknote using a hand-held device distributed by the bank of Canada for free via the Canadian National Institute for the Blind.

Design
The Bank of Canada began preparations for design of this series in 1974. A 1981 Parliamentary committee recommending design features enabling visually impaired individuals to determine the denomination of a banknote influenced the design process for the banknotes. In 1983, the Bank of Canada chose to use "clear, uncluttered images" of Canadian birds for the reverse. This imparted on the banknotes additional security against counterfeiting, as the design had a "single, large focal point" that enabled easier detection of counterfeits compared to the complex designs of earlier banknote series.

The banknote design contains distinct colours for each denomination, and large numerals on the obverse and reverse of each denomination, both of which facilitate quick identification. A patch of about  width at the edge of the central banner enables blind people to determine the denomination of a banknote using an electronic device and emit an audible output to indicate it, except for the $1000 banknote. On the reverse, vertical bars adjacent to the serial number are used by banknote sorting machines for quick identification to enable high-speed sorting.

Production
In 1984, the Bank of Canada announced that production of banknotes would be revised to require 100% cotton fibre, eliminating the 25% flax content requirement. Domestic flax producers in the Prairie provinces were upset by the change, which would result in a loss of revenue of about . A Bank of Canada spokesman stated the change was necessary to satisfy pollution control standards, as raw flax processing uses chemicals eventually released as effluent.

The printing process required three lithographic plates and one intaglio plate for the obverse, and three lithographic plates for the reverse.

Banknotes
The obverse of four banknotes feature a Prime Minister of Canada, whereas the others feature Elizabeth II. The design on the reverse of each note features a bird indigenous to Canada with a background representing the typical landscape for that bird. The birds represented in the series are found throughout Canada, and their colouring complements the dominant colour of the denomination on which they appear. In a Toronto Star article in 1990, Christopher Hume stated that having a bird on each denomination "adds an element of consistency to the series". Each banknote weighs  with dimensions of .

As of November 2013, all banknotes in this series are considered unfit for circulation by the Bank of Canada, as none of the banknotes contain modern security features like that of a metallic stripe. Financial institutions must return the banknotes to the Bank of Canada, which will destroy them. Individuals may keep the banknotes indefinitely.

$2 note

The $2 banknote has an obverse featuring Elizabeth II, the Queen of Canada at the time of its introduction on 2 September 1986. A photograph by Anthony Buckley was the basis of the portrait, which was engraved by Henry S. Doubtfire of De La Rue. Adjacent to the portrait is a vignette of the Parliament buildings. The reverse of the terra cotta banknote features American robins. This note would be the last Canadian $2 banknote, as the government announced during the 1995 Canadian federal budget speech that it would be withdrawn from circulation. It was withdrawn on 16 February 1996 and was replaced by a $2 coin, colloquially referred to as the toonie.

One of five known $2 banknotes with a serial number containing the prefix sequence "AUH" was auctioned in September 2012 for .

$5 note

The obverse of the blue $5 banknote included a rendering of Wilfrid Laurier, and the bird on the reverse is the belted kingfisher. The portrait was engraved by Yves Baril, and to its right is a vignette of the Centre Block as it appeared during Laurier's premiership flying the Canadian Red Ensign, the flag of Canada at the time.

The banknote was the first of this series to be introduced, on 28 April 1986. It was withdrawn on 27 March 2002.

$10 note

The prime minister featured on the $10 banknote obverse is John A. Macdonald, whose portrait was engraved by Thomas Hipschen of the Bureau of Engraving and Printing in the United States. Adjacent to the portrait is a vignette of the buildings of Parliament as they were during his premiership, flying the Canadian Red Ensign. The bird featured on the reverse is an osprey. The purple banknote was introduced on 27 June 1989 and withdrawn on 17 January 2001.

$20 note

The green $20 banknote has an obverse featuring Elizabeth II, the same engraving used for the $2 banknote, and a reverse featuring two common loons. The building vignette adjacent to the portrait is the Library of Parliament. The image of the loons was intended for a $1 banknote, but when it was decided to replace that with the $1 loonie coin, the image was instead used for the $20 banknote.

It was introduced on 29 June 1993, making it the last of the series to be introduced, and withdrawn on 29 September 2004. In 2003, high-quality counterfeits of the banknote appeared in circulation in Ontario and Quebec.

$50 note

The obverse of the red $50 banknote includes William Lyon Mackenzie King, and the reverse has the snowy owl depicted on a background of an Arctic landscape. This portrait was also engraved by Thomas Hipschen, and was placed adjacent to the Parliament buildings flying the Canadian Red Ensign. The colour of this banknote differed slightly from the same denomination in the Scenes of Canada series, as its hue was blue-red instead of the earlier banknotes orange-red.

Introduced on 1 December 1989 and withdrawn on 17 November 2004, the $50 bill was the last banknote of the series to cease being printed. It was the first Canadian banknote to feature the optical security device.

$100 note

Robert Borden is featured on the obverse of the brown $100 banknote, which has the Canada goose on its reverse. Yves Baril also engraved this portrait, and the banknote also depicts a vignette of the Centre Block with the Peace Tower flying the Union Jack, which was flown on all federal buildings from 1904 to 1945.

The banknote was introduced on 3 December 1990 and withdrawn on 17 March 2004. Many merchants, including Food Basics, Jumbo Video, McDonald's Canada, No Frills, Shoppers Drug Mart, and Tim Hortons, stopped accepting the $100 banknote in 2001 as it became increasingly counterfeited.

By 2013, counterfeit versions of the banknote represented half of all counterfeit banknotes in circulation in Quebec, and 80% of all counterfeit $100 banknotes in the province.

$1000 note

The pink-hued $1000 banknote has an obverse with the same portrait of Elizabeth II used on the $2 banknote adjacent to a vignette of the Centre Block and Library of Parliament, the modern flag of Canada flying from the Peace Tower. The reverse features a pair of pine grosbeaks, the engraving of which was based on a watercolour by John Crosby. Originally, it was intended to use an image of a spruce grouse, but its nickname "fool hen" was "considered too controversial". This was the first new $1000 bill printed since the 1954 Canadian Landscape series.

The banknotes were often referred to as "pinkies" because of their colour. On average, a $1000 banknote remained in circulation for 13 years owing to its infrequent use. It was released on 4 May 1992. The banknote was withdrawn from circulation by the Government of Canada on 12 May 2000 at the request of the Bank of Canada, the Department of Finance, and the Royal Canadian Mounted Police (RCMP) as part of a program to reduce organized crime. At the time, 2,827,702 of the $1000 bills were in circulation, representing 0.3% of all circulating currency; in 2001, 520,000 banknotes were withdrawn from circulation and destroyed. By 2011, fewer than 1 million were in circulation, most of which were held by organized crime and used for money laundering.

Printings
Each printing of the banknote series is signed by the Governor of the Bank of Canada and the deputy governor.

The Canadian Bank Note Company (CBN) printed the $2, $5, $20, $50, and $1000 banknotes, and the British American Bank Note Company printed the $2, $10, $20, and $100 banknotes.

Security
All banknotes featured intaglio printing, microprinting and fine lines, fluorescence, and unique colours and serial numbers. The intaglio printing is raised ink appearing on the large numeral, the Arms of Canada, parts of the portrait, and the horizontal bands containing the words "BANK OF CANADA". The fine but clear microprinting cannot be easily reproduced by photocopiers and printers, and appears on the background patterns of the banknotes, the facial portion of the portraits, and in the vignette of the Parliament buildings. The colours used on the banknotes were based on security inks that could not be easily replicated.

The $20, $50, $100, and $1000 banknotes had a colour-shifting metallic foil security patch on the upper left corner, an optical security device that was difficult to reproduce with colour photocopiers and other commercial reproduction equipment of the time. It was a vacuum-deposited thin film consisting of ceramic layers developed by the Bank of Canada and the National Research Council of Canada in the early 1980s and was manufactured at the Bank of Canada roll-coating facility. The iridescent smooth patch would appear in a gradient between gold and green and show the face value of the banknote depending on the viewing angle, had no raised edges, and could not be peeled off the banknote. When photocopied, it would appear as a dark patch. All banknotes in the series were printed with a security ink that would fluoresce blue under ultraviolet light.

The banknotes also had a feature causing photocopiers recognizing it to refuse to copy the banknote, and a digital watermark which had the same effect on personal printers and scanners. These features had no effect on devices that could not recognize them.

This was the last Canadian banknote series to include planchettes, small green dots on the paper bills introduced in the 1935 Series (banknotes). These dots fluoresce blue under ultraviolet light and were used as a security feature. Some planchettes could be removed from legitimate bills, leaving a perfect bluish circle on the bill. Planchettes occurred with random position on both the obverse and reverse of banknotes, either on the surface or within the note.

In the mid 1990s, the Bank of Canada tested a new substrate for use in printing banknotes. It printed 100,000 experimental $5 banknotes having a substrate of polymer core with paper at the sides. The project was discontinued because the supplier could not produce the substrate at the scale required by the Bank of Canada for printing banknotes.

Counterfeiting
An attempt to create a faithful counterfeit reproduction of the $50 banknote using colour photocopiers was recorded in 1990. By the mid 1990s, counterfeiters had found a way to accurately reproduce the metallic foil. Counterfeit banknotes did not usually properly reproduce the fine lines and microprinting, rendering it as smudged or blurry.

The security features introduced in the Birds of Canada series led to a reduction in the counterfeit ratio of bills circulated in Canada to 4 parts per million (PPM) by 1990, one of the most secure currencies in the world. With the continuing advances in retail and commercial technology, by 1997 the counterfeit ratio had increased to 117 PPM, exceeding the 50 PPM de facto international benchmark. In late 2000, Wesley Weber scanned the $100 banknote, and for weeks used graphics software to correct the "fuzziness of the image" and improve its sharpness. He then conducted research to find a paper stock similar to that used for the real banknotes that would not fluoresce under ultraviolet light, and chose Mohawk Super Fine soft-white cotton fibre stock with eggshell finish. He used an inkjet printer to print three counterfeit bills per page, and stencilled onto each bill a metallic patch similar to the optical security device that he obtained from a company in New Jersey. He was arrested in 2001, by which time he had manufactured counterfeit banknotes with a face value of $6 million, and Canada's counterfeit ratio had increased to 129 PPM. That year, the Bank of Canada introduced the Canadian Journey Series, the banknotes of which were more resistant to counterfeiting.

In 2003, a high-quality counterfeit version of the $20 banknote was found in circulation in Ontario and Quebec. These counterfeit banknotes had been manufactured using "high quality paper, a manual hot foil-stamping machine, and airbrushing equipment" and die cut. Several Bulgarian counterfeiters were convicted and sentenced for counterfeiting the banknotes in December 2006. By 2004, counterfeit Birds of Canada $20 banknotes represented nearly 65% of all counterfeit currency in Canada.

Today, the Birds of Canada banknotes are relatively easy to counterfeit with inkjet printers.  The Birds series and the original Canadian Journey Series are the most commonly counterfeited Canadian banknote series because of their lack of modern security features.

Effectiveness
The Bank of Canada commissioned a research survey of cash handlers and the general public to determine the effectiveness of the security features on the Birds of Canada and Canadian Journey series banknotes. The research found that participants correctly identified 84% of counterfeit banknotes based only on fluorescence features, 83% based only on microprinting and fine line features, and 80% based only on portrait features. Genuine banknotes were correctly identified 88%, 97%, and 89% of the time, respectively. The optical security device was the most effective security feature, used to correctly identify 98% of counterfeit banknotes and 95% of genuine banknotes.

Detecting counterfeits using only touch was 74% effective for the $10 banknote and 82% effective for the $20 banknote. Using only vision, counterfeit detection was 92% effective for the $10 banknote and 86% effective for the $20 banknote. Using both improved performance to 94% for both banknotes.

The general public correctly identified 72% of counterfeit banknotes, 80% of genuine $10 banknotes and 89% of genuine $20 banknotes. Commercial cash handlers, such as retail cashiers, correctly identified 86% of counterfeit banknotes, 89% of genuine $10 banknotes and 94% of genuine $20 banknotes. Bank tellers correctly identified 89% of counterfeit banknotes, 91% of genuine $10 banknotes and 95% of genuine $20 banknotes. All groups performed better with high-quality notes (that is, those that were clean and undamaged) with the exception that the general public misidentified many high-quality genuine $10 banknotes as counterfeit, which was attributed to the public's suspicion of new banknotes.

The participants performed better at identifying counterfeit Birds of Canada banknotes than identifying counterfeit Canadian Journey banknotes.

Reception
A report by The Canadian Press stated that residents of Lunenburg were displeased with the design of the $100 banknote, as the reverse of the same denomination in the Scenes of Canada series featured a vignette of the fishing town. Many younger Canadians were unfamiliar with the Red Ensign, and thought the flag flown atop the buildings on the $5 and $10 banknote was the flag of the United States, precipitating media coverage known as the "flag flap".

Currency collectors stated that the optical security device was not aesthetically pleasing, and that its placement and appearance were poor. Some compared it to the Australian commemorative $10 note issued in 1988, which had a reflective holographic badge featuring James Cook, as an example of a more aesthetically pleasing design.

Collecting
The Bank of Canada printed uncut sheets of the $5 banknotes with serial numbers between 6,000,000 and 6,939,999 and prefix ANU. Some of these were released for sale to collectors in 2002 when the Bank of Canada also issued the Lasting Impressions collectors set. This set contained two uncirculated $5 banknotes, one from this series and the other from the Canadian Journey Series, with matching serial numbers. The banknotes were in an embossed folder also containing an information booklet with the history of the denomination and the features of each banknote. A similar set for $10 banknotes had been released in 2001.

Legacy
A study commissioned by the Bank of Canada in 1994 stated that about 8,000 blind Canadians do not benefit from the large numerals or distinct colouration of the banknotes. In 1990, the Bank of Canada, via the Canadian National Institute for the Blind, had begun distributing to these individuals a free electronic device capable of determining the denomination of a banknote by reading the vertical bars adjacent to the serial number. Each device cost the Bank of Canada about , and 50–60 devices were requested every month, mostly from elderly individuals who used the device at home.

Withdrawing the $1 banknote of earlier series and discontinuing printing of the $2 banknotes increased consumer use of the loonie and toonie. This decreased the costs of producing money and decreased the operational costs for some businesses, such as the Toronto Transit Commission, which estimated it would save  annually by not having to "unfold, sort, and count $1 bills".

The appearance of high-quality counterfeit $100 banknotes in 2001 from Windsor to Montreal resulted in about 10% of retailers to post signs that they would refuse to accept $100 banknotes in a cash transaction.

Notes

References

External links

Bank of Canada to Stop Issuing $1000 Note at the Collections Canada archive of the Bank of Canada website

Banknotes of Canada
1986 in Canada


Central Grove is a community in the Canadian province of Nova Scotia, located in the Municipality of the District of Digby in  Digby County on Long Island.

References
 Central Grove on Destination Nova Scotia

Communities in Digby County, Nova Scotia
General Service Areas in Nova Scotia


Uropi is a constructed language which was created by Joël Landais, a French English teacher. Uropi is a synthesis of European languages, explicitly based on the common Indo-European roots and aims at being used as an international auxiliary language for Europe and thus contributing to building a European identity.

Uropi was begun in 1986; since then, it has undergone certain modifications; its vocabulary keeps growing (the French-Uropi dictionary has over 10,000 words).

Uropi became known in Europe in the early 1990s.

Creator

After studying languages at the University of Orléans, then at the Sorbonne and at the École Normale Supérieure in Paris, Joël Landais obtained the Agrégation diploma in English. He speaks French, English, Italian, Spanish, German and has a working knowledge of modern Greek and Russian. Today, he teaches English in a Chartres college. Parallel to his training as a linguist, his travels throughout Europe, Senegal, the Maghreb, Egypt, Mexico, former USSR, Vietnam and the West Indies, together with a passion for languages, led him to create Uropi.

Orthography and phonology

The Uropi alphabet has 26 letters, the 26 letters of the ISO Basic Latin alphabet minus q, plus the letter ʒ, which comes from the International Phonetic Alphabet. Each letter corresponds to a sound and each sound to a letter.

All consonants are pronounced as in English except
 c = , which is always pronounced as sh
 g = , which is always pronounced as in "give"
 j = , which is pronounced as y in "you" or "boy"
 ʒ =  which is pronounced as s in "pleasure, measure, leisure"
 r = , which is rolled as in Italian, Spanish or Scottish
 s = , which is always pronounced as s in "this" or ss in "boss'", and never as z.
 x = , used in foreign names,
 y = , used in foreign names,

The vowels a, e, i, o, u are pronounced as in Italian or Spanish: casa, solo, vino, luna, pepe. Stress normally falls on the main root. For example, in apkebo = to behead, the stress falls on keb = head. However some suffixes (such as -èl indicating an instrument) and the ending -ì for the past are always stressed; when two or more suffixes are combined, the stress always falls on the penultimate suffix (the last but one). The stress is marked with a written accent (à è ì ò ù) on the stressed vowel when it falls on the last syllable. For example: kotèl, perì, fotò, menù = "knife, carried, photo, menu".

Vocabulary

Roots
Uropi roots can be divided into three categories:

Indo-European roots
First and foremost Uropi claims to be a way to recreate a unity between Indo-European languages. With this aim, a great many Uropi roots correspond to common Indo-European roots which have been simplified, in their pronunciation and length (very often Uropi roots have one or two syllables). Thus, mother is mata (from Indo-European: mātēr*); sun is sol (from Indo-European: sāwel*). This simplification corresponds to the natural evolution of Indo-European roots which have given birth to the words which are used today in modern I-E languages. Thus mata corresponds to Hindi mata, sol to Spanish, Portuguese, Galician, Icelandic, and Scandinavian sol.

"Hybrid" roots
When there is no common Indo-European root or when there are several roots to express the same reality in various languages, Uropi may use "hybrid" words, crossing two different roots taken from different languages so as to create the most easily recognizable term for speakers of the greatest number of Indo-European languages. Thus, in liamo, to love, the li- comes from Germanic and Slavic languages (cf German lieben and Russian liubit), and the -am, from Latin languages (amo, amare, amar); or in mand, hand, the ma- comes from Latin languages and the -and, from Germanic languages (cf Latin manus and German hand) This process is not so artificial as it seems at first sight: It has been observed in natural languages, for example, the French haut (high) comes from the crossing between old Fr. aut (from Latin altus) and Frankish hōh. Likewise, the English island comes from the crossing of Old English īeġland (from Proto-Germanic *awjōlandą) and Old French isle (from Latin insula). It has also been deliberately used in languages like English to form new words: "portmanteau-words", for instance, the famous London "smog" comes from the crossing of '"smoke" and "fog". Let us also mention the words 'franglais (Fr = français + anglais), denglisch (Ger. = Deutsch + Englisch), spanglish (US = Spanish + English). These "hybrid" words only account for 3% of Uropi vocabulary.

International words
Uropi also uses many words which are already "international", like taksì, skol (school), bus, art, matc (match), polìz (police), simfonij (symphony), and tabàk (tobacco).

Compounds
As many other conlangs, Uropi uses many compounds, either combining two roots, or using prefixes and suffixes.
Among the former, there are the following examples: lucitòr, "lighthouse", from luc, "light" and tor, "tower"; or, with sopo, "to sleep", sopisàk, "sleeping-bag", or sopivagòn, "sleeper" (train).

There are also numerous examples of compounds built with prefixes or suffixes: for example with davo, "to give", disdavo, "to distribute", can be formed; with tel, "goal, purpose", atelo, "end up in, come to", can be formed; with breko, "to break", and us, "out", usbreko, "to break out", can be formed; with apel, "apple", aplar, "apple tree", and aplaria, "apple orchard", can be formed.

In most cases, those compounds reveal the roots and thus the meaning of the compound. However, some of those compounds, even if they follow the etymology of equivalent words in living European languages, have a more obscure, rather metaphorical meaning. Thus, ruspeko, literally "to look back", means "to respect"; or incepo, literally "to seize, to grasp inside", means "to understand" (reminiscent of "to grasp (a concept)").

Grammar

Substantives
Like some modern Indo-European languages, Uropi has a very limited declension with only two cases: nominative and genitive in the singular and the plural.
Uropi substantives are divided into three groups: those ending in a consonant, those ending in -a and those ending in another vowel.

Among those ending in a consonant are all masculine nouns, i.e., nouns denoting men or male animals: man: "man"; kat: "(tom)cat".

Those nouns take an -e in the plural; the genitive singular is marked with an -i, and the genitive plural with -is: man, mane, mani, manis = "man, men, man's, men's".

All feminine nouns, i.e., nouns denoting women or female animals end in -a: ʒina: "woman"; kata: "(she)cat". These nouns take an -s in the plural. The -a becomes -u in the genitive singular, -us in the genitive plural: gala, galas, galu, galus = "hen, hens, hen's, hens'".

All the other substantives are neuter: they can equally end with a consonant or with an -a: for example, tab: "table", ment: "mind", or teatra: "theatre", centra: "centre". They correspond to the neuter personal pronoun je = "it".

The nouns ending with another vowel are essentially "international" words like taksì, eurò, menù. They take an -s in the plural, but no specific mark in the genitive.

Adjectives
As in English, qualifying adjectives are invariable. They are placed before the noun they qualify. Some are "pure" adjectives: bun: "good"; glen: "green", kurti: "short", others are derived from nouns. In this case, their form is identical to that of the genitive singular: mani: "manly, man's"; ʒinu: feminine, "woman's".

A few quantitative indefinite adjectives which are also pronouns take an -e in the plural: mol, mole = "much, many", poj, poje = "little, few", tal, tale = "every, all", ek, eke = "some, a few".

Pronouns
Personal pronouns have three cases: nominative, accusative (also used with all prepositions) and dative. Possessive adjectives are used for the genitive. As in English, there are three pronouns in the third person singular (masculine: he; feminine: ce; neuter: je) as well as a reflexive pronoun. For example: i = "I" (nominative), ma = "me" (accusative), mo = "to me" (dative), tu, ta, to = "you", etc.

List of personal pronouns: i, tu, he, ce, je, nu, vu, lu = "I, you (singular), he, she, it, we, you (plural & polite form), they". Reflexive pronoun: sia = "oneself".

Verbs
Uropi verbs have indicative, imperative and conditional moods, as well as a simple form, a durative (continuous) form and a perfect form.
 Except in the imperative, the verbal form remains the same whatever the person.
 The infinitive ending is -o: jedo: "to eat", sopo: "to sleep", avo: "to have".
 The form of the simple present is that of the radical: i jed: "I eat", tu sop: "you sleep".
 The simple past is formed by adding a stressed -ì: i jedì: "I ate", he avì: "he had".
 To form the future you use the particle ve with the infinitive: i ve jedo: "I'll eat", ve tu sopo?: "will you sleep?" lu v'ne veno: "they won't come".
 The conditional is formed by adding -ev' to the stem: Is i sev fami, i jedev: "If I was (lit. would be) hungry, I would eat".
 The perfect uses the auxiliary avo: "to have" and the past participle ending in -en: i av jeden: I have eaten, ce av venen: "she has come".
 The durative (continuous) form uses the auxiliary so: "to be" and the present participle, ending in -an: i se jedan: "I'm eating", se he sopan?: "is he sleeping?'"
 The imperative: jed, jede, jedem: "eat!" (singular/plural), "let's eat!"
 The passive uses the auxiliary vido: "to get, to become" and the past participle: De mus vid jeden pa de kat: "The mouse is eaten by the cat".

Numbers
1: un; 2: du; 3: tri; 4: kwer; 5: pin; 6: ses; 7: sep; 8: oc; 9: nev; 10: des; 100: sunte; 1000: tilie. 357: trisunte pindes-sep.
Ordinal numbers are formed by adding -i or -j (after a vowel): duj: "second"; trij: "third", kweri: "fourth", pini: "fifth"; the exception is pri: "first".

Fractions are formed by adding -t to numbers: u trit: "a third", u kwert: "a fourth, a quarter"; the exception is mij'': "half".

Example: "A Child's Thought", by R. L. Stevenson

See also
 Swadesh lists for auxlang (ru)

References

External links

 Blog by the author of Uropi (in Uropi, French, English and sometimes other languages)
 Uropi features in the Conlang Atlas of Language Structures.

International auxiliary languages
Constructed languages introduced in the 1980s
1986 introductions
Constructed languages


The IWRG Intercontinental Middleweight Championship (Campeonato Intercontinental de Peso Medio IWRGL in Spanish) is a professional wrestling championship promoted by the Mexican wrestling promotion International Wrestling Revolution Group (IWRG). The official definition of the Middleweight weight class in Mexico is between  and , but the weight limits are not always strictly adhered to. Because Lucha Libre puts more emphasis on the lower weightclasses, this division is considered more important than the normally more prestigious heavyweight division of the promotion.

The current champion is Puma de Oro who defeated Tonalli for the title on October 30, 2022. Puma de Oro is the 47st overall champion and the 29th person to have held the championship. The first champion was Pantera, who defeated Tony Rivera in Naucalpan, Mexico on July 27, 1997 in the finals of a tournament. It has since been defended throughout Mexico, but primarily in Naucalpan which is the IWRG's "home ground". In November 2007 Negro Casas, who was under contract with Consejo Mundial de Lucha Libre (CMLL) but worked for IWRG under a talent sharing agreement between IWRG and CMLL, won the title. The talent sharing agreement ended in 2008 but the Middleweight championship was not declared vacant even though Negro Casas was not able to defend it. After four years of inactivity, the title was vacated and put up in a tournament in May 2012 and has been active in IWRG since.

As it is a professional wrestling championship, the championship was not won not by actual competition, but by a scripted ending to a match determined by the bookers and match makers. On occasion the promotion declares a championship vacant, which means there is no champion at that point in time. This can either be due to a storyline, or real life issues such as a champion suffering an injury being unable to defend the championship, or leaving the company.

Championship tournaments
Details of the initial tournament in July 1997 has not been verified only that Pantera II defeated Tony Rivera in the finals of an eight-man tournament.

November 2007 Championship tournament
IWRG stripped Pentagón Black of the championship and started an eight-man, single elimination tournament on October 15, 2007. The final match took place on November 1, 2007 at IWRG's annual El Castillo del Terror tournament.

May 2012 Championship tournament
The Middleweight Championship had been inactive since late 2007 until May 1, 2012 when IWRG officially announced that the championship was vacated and would be decided in an eight-man tournament that was the focal point of their May 6, 2013 Caravan de Campeones show.

Title history

Combined reigns

Footnotes

References

External links
Wrestling-titles.com
Solie.org
Cagematch.net

International Wrestling Revolution Group championships
Middleweight wrestling championships
Intercontinental professional wrestling championships


Heliotropioideae was a subfamily of the flowering plant family Boraginaceae, comprising roughly 450 species. A 2016 revision of the Boraginales recognises it as a distinct family, Heliotropiaceae.

Genera
According to the 2016 revision, there are four genera:
 Euploca Nutt. (~100 species, almost cosmopolitan)
 Heliotropium L. (~325 species, almost cosmopolitan; incl. Tournefortia L.)
 Ixorhea Fenzl (1 species, Argentina)
 Myriopus Small (~25 species, Neotropics)

References

Asterid subfamilies


The Samādhirāja Sūtra (King of Samādhis Sūtra) or Candrapradīpa Sūtra (Moonlamp Sūtra) is a Buddhist Mahayana sutra. Some scholars have dated its redaction from the 2nd or 3rd century CE to the 6th century (the date of the earliest manuscript found), but others argue that its date just cannot be determined. The Samādhirāja is a very important source for the Madhyamaka school and it is cited by numerous Indian authors like Chandrakirti, Shantideva and later Buddhist authors. According to Alex Wayman, the Samādhirāja is "perhaps the most important scriptural source for the Madhyamika." The Samādhirāja is also widely cited in Tantric Buddhist sources, which promote its recitation for ritual purposes. A commentary to the sutra, the Kīrtimala (Tibetan: grags pa'i phreng ba), was composed by the Indian Manjushrikirti and this survives in Tibetan.

Title
The text is commonly known as the King of Samadhis Sutra (Samādhirājasūtra, Tib. ting nge 'dzin gyi rgyal po'i mdo), and it is also known as the Moon Lamp Sutra (Skt. Candrapradīpa Sutra, Tib. zla ba sgron me’i mdo) after the main bodhisattva in this sutra.

The full Tibetan title in the Kanjur is:

 ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo
 Sanskrit: Ārya-sarvadharma-svabhāvasamatā-vipañcita-samādhirāja-nāma-mahāyānasūtra
 In English, this long title may be translated as The Noble Mahāyāna Sūtra “The King of Samādhis, the Revealed Equality of the Nature of All Phenomena” (Roberts) or "the samadhi that is manifested as the sameness of the essential nature of all dharmas," (Luis and Gomez) or "the Mahayana discourse that is called the king of samadhi, as received from the samadhi elaborated as the sameness in their essence of all phenomena" (Skilton).

The Chinese have preferred Yueh-teng san-mei ching, corresponding to *Candrapradīpa-samādhisūtra (Moon Lamp Samadhi Sutra).

History and Texts

Peter Alan Roberts writes that "it is impossible to be sure when this work first appeared in writing; indeed, the sūtra is very likely a compilation of earlier shorter works. None of the complete extant Sanskrit manuscripts can be dated to earlier than the sixth century." However, he also notes that it is cited in the Sūtrasamuccaya (c. 4th century or later) and also may have been referenced to by Asanga (4th century). Gomez and Silk write that "an educated guess is that the text took form between the second century C.E., when it is generally believed Madhyamaka thought emerged as a distinct philosophical tradition, and the sixth century, the date of the Gilgit manuscript, the earliest extant recension of the text. This does not mean that the text was not in existence in some form before the second century." They also note that a Chinese translation of the text by An Shigao (fl. mid-second century CE) is recorded in Chinese sutra catalogues.

Andrew Skilton writes that this large sutra is probably a composite work which "bears certain affinities with the Prajñāpāramitā literature and other early Mahayana scriptures". He also writes that there were various recensions and versions of this sutra in circulation in India.

According to Roberts, "at least two shorter independent works that may have existed earlier appear to have been incorporated into the King of Samadhis Sutra." These are:

 The Mahāprajñāsamādhisūtra (The Sūtra of the Samādhi of Great Wisdom), also called the Mañjuśrībodhisattvacāryā (The Bodhisattva Conduct of Mañjuśrī). This was translated into Chinese by Shih Sien-kung (420–479). This sutra which focuses on the six perfections corresponds to chapters 27–29 in the Tibetan King of Samadhis, with the only difference being that  Mañjuśrī has been replaced with Candraprabha.
 Chapter 36 of the Tibetan translation also seems to have circulated as an independent sutra.
The King of Samadhis was translated into Chinese by Narendrayaśas (517–589), an Indian monk from Orissa, who titled it The Sūtra of the Samādhi of the Lamp of the Moon (月燈三昧經, Taishō 639). Two other Chinese translations include an alternative version of the equivalent of the sixth fascicle by Xiangong (逮慧三昧經, The Attainment of Wisdom Samādhi Sūtra) and an alternative translation of the equivalent of the seventh fascicle by Xiangong (文殊師利菩薩十事行經, The Ten Practices of Mañjuśrī Bodhisattva Sūtra).

Fragments from three Central Asian Sanskrit manuscripts of the sutra have been found. They date to the fifth or sixth centuries. A Tibetan translation was made in the ninth century by Śīlendrabodhi and Chönyi Tsultrim (Dharmatāśīla). This Tibetan version is longer than the earlier Chinese translation and is divided into forty chapters (while the Chinese is divided into ten chapters).

A complete Indian Sanskrit manuscript was discovered near Gilgit in 1938 which has been dated to the sixth century. According to Roberts, this text is "significantly shorter than the Tibetan translation, with fewer verses and prose passages." Other Sanskrit manuscripts which have been found in Nepal are longer and closer to the Tibetan translation, some Nepalese versions even contain material not found in the Tibetan. The Sanskrit versions of the sutra are mostly composed in Buddhist Hybrid Sanskrit (BHS) or strongly influenced by BHS.

A Sanskrit version of the sutra was published in Devanagari along with an English summary of the chapters in 1941 by Nalinaksha Dutt. According to Lopez and Silk, "Dutt's edition is wanting in more than one respect. It is, unfortunately, at its best a conflation of manuscripts, at its worst a reconstruction from the Tibetan." They also note that a more recent edition by P. L. Vaidya (1961) is "equally problematic" since it is "essentially a copy of Dutt's edition" with some modifications by the author. They finally add that "a more rigorous task has been accomplished by Seiren Matsunami."

Content and themes
The King of Samādhis Sūtra is written in mixed prose and verse. Gomez and Silk outline the main stylistic form of the sutra's chapters (this analysis uses the long version found in the Tibetan translation and some Sanskrit mss) as follows:

 Five chapters-I, X, XIV, XV and XL form the "main narrative or backbone of the text, that is, the events surrounding the Buddha's meeting with Candraprabha."
 Various chapters which contain avadanas or purvayogas (mainly stories of past lives of the Buddha) are found inserted throughout the sutra, these are chapters II, V, VIII, XVI, XX, XXI, XXIX, XXXIII, XXXIV, XXXV and XXXVII.
 The bulk of the text (24 chapters) contain mostly expository prose and verse.

The King of Samādhis
The King of Samādhis Sūtra claims its main theme is a samādhi (which is the "King of Samādhis") that is the key to all virtues of the Buddhas and bodhisattvas and is thus "the single dharma [ekadharmena] that summarizes all teachings and practices". This samādhi is called "the samādhi that is manifested as the sameness of the essential nature of all dharmas" (sarva-dharma-svabhavā-samatā-vipañcita-samādhi). Skilton notes that this samādhi is the main subject of the sutra. While Gomez and Silk take vipañcita to mean 'manifested', Skilton interprets the term as "elaborated", and sees this samādhi as (at least partly) a kind of literary theme which is explained and elaborated upon in the sutra.

The sutra begins at Vulture Peak, where the main bodhisattva in this sutra, Candraprabha, asks the Buddha how to acquire certain important qualities of the Buddhas. The Buddha replies that there is "one single dharma" which leads to these virtues. The Buddha first describes the samadhi called "the elaboration of the sameness in their essence of all phenomena" through the following short statement: "his mind is equable towards all beings, his mind is beneficial, his mind is sympathetic, his mind is not inclined to retaliation, his mind is not vexatious."

Silk and Gomez write that the Samādhirāja uses the term "samādhi" in a very broad way. This supreme samādhi "is at the same time the cognitive experience of emptiness, the attainment of the attributes of buddhahood, and the performance of a variety of practices or daily activities of a bodhisattva—including service and adoration at the feet of all buddhas." The Samādhirāja also uses the term to refer to itself, equating the sutra with samādhi and emptiness.

The sutra then goes on to list over three hundred descriptions of this samadhi, such as: restraint of body, speech and mind, "purity of actions", "going completely beyond supports," "comprehension of the aggregates", "indifference towards the bases of consciousness", "withdrawal from the sense-fields," "abandonment of craving," "direct realization of non-arising," "friendliness," "sweetness," good conduct, lack of aversion and attachment, knowledge of the Truths, the teaching, the analytical knowledges, knowledge of "the divisions of words and syllables," and so on.

Skilton argues that the list is explicitly introduced as being the samadhi itself, while the Chinese translations suggests that they are aspects or benefits of the samadhi. According to Skilton, the sutra uses the term "samadhi" here to refer to the list of terms itself and he argues that this usage is also found in other Mahayana texts. He also lists various passages from the sutra which speak of "hearing", "memorizing", "reciting," and "holding in one's hand" the samadhi taught in this sutra. Skilton argues that these passages show that the term samadhi must be referring to a text (i.e. the list of over 300 items).

Gomez and Silk meanwhile write that the list contains "the virtues or extraordinary qualities" and "the merits and powers" of the samadhi, which they describe as a deep meditative state (which is the typical meaning of the term samadhi in Indian Buddhism). They also write that "it is not clear whether the terms or epithets are meant as definitions or descriptions or if they are attributes of the samadhi, its causes or effects." On the other hand, Constantin Regamey argues that this samadhi (i.e. this list) is "the subject of the concentration, a verbal formula to be meditated upon." He thinks that this was to be done by repeating the formula in a similar manner to a dharani. He also notes that the recommendation found throughout the sutra to read, recite and learn this samadhi indicate how important this list of terms was for the authors of the sutra.

After listing the various qualities or descriptions of the samadhi, the Buddha urges Candraprabha to practice and "preserve the samadhi" which refers to preserving the text in memory or in written form as well as a variety of spiritual exercises associated with the Indic term samadhi. This practice of "preserving the samadhi" is said to lead to many merits, which are outlined in the sutra. Another element of this samadhi is a kind of mindfulness of the Buddha (buddhānusmṛti). The Buddha also explains how all phenomena are to be seen as being without essence, like a dream or a magic show, which is the "essential nature of all phenomena" (sarva-dharma-svabhavā).

In a later passage from chapter 4 of the sutra, Candraprabha asks the Buddha for a definition of "samadhi", the Buddha responds:Young man, the term samadhi is being used; that is to say: comprehension of the mind; not a state of rebirth; knowledge of non rebirth; the state of having laid aside one’s burden; knowledge of the Tathagatas; ... the protection of secret spells, harmlessness, the state of not oppressing those who are well behaved, the state of possessing subtle speech, the state of being free from the entire threefold world system, acceptance in conformity with emptiness in respect of all dharmas,, a state of intense desire for the knowledge of the All Knowing; the term samadhi is being used thus, young man. Correct and not incorrect practice (avi/pratipatti) in respect of such items (dharmas) as these—it is this, young man, for which the term samadhi is used.

Other topics
While the sutra claims to be about samādhi, it does not only focus on this topic or on meditation in general. Rather, the sutra covers numerous topics and also contains many long narrative passages (avadanas) related to the Buddha's past lives which illustrate different teachings. Interspersed with these narratives are verse teachings given by past Buddhas, some of which are widely celebrated and quoted verses on the ultimate nature of phenomena.

The Samādhirāja contains a broad and eclectic range of teachings and ideas and so it is hard to place it in a single category. According to Gomez and Silk, the sutra "makes room for more than one dimension of Buddhist religion: meditation, worship of the Buddhas, the cult of the Book, philosophical speculation, rehearsal of myth (in avadanā style) and so on." They also write that the bulk of the sutra contains various passages on other ancillary topics like "buddhānusmṛti, the nature and virtues of a buddha, a buddha's body, the nature of his speech and silence, his realization of emptiness" as well as the six perfections and the precepts. They also note that "one should not underestimate the importance of the narrative sections, both as fine examples of Buddhist literature and as doctrinal statements."

Peter Alan Roberts writes that this sutra "contains teachings on emptiness, bodhisattva conduct, and mendicancy, as well as tales of previous lifetimes and prophecies for the future."

Roberts writes that the Samādhirāja emphasizes Buddhist mendicancy, forest living, having few possessions and other austere Buddhist monastic practices while criticizing Buddhist monks who do not follow this lifestyle. The sutra also "likens nirvāṇa to a flame being extinguished, bringing any activity to an end." It also repeatedly emphasizes how bodhisattvas take many aeons to reach Buddhahood.

Like the Perfection of Wisdom sutras, the Samādhirāja also discusses only two bodies of the Buddha, the rupa-kaya and the Dharma-kaya and does not mention the later "Trikaya" doctrine.

Influence

Mark Tatz calls the sutra's thought "early Madhyamika" and "closely rooted in the Perfection of Wisdom." Gomez and Silk note that even though the Samādhirāja has been seen as a Madhyamaka school text by some scholars, "the sutra's doctrinal position cannot be described accurately as unambiguously Mādhyamika" and is instead an "eclectic and universalistic, so that it would be pointless to attempt to box it in some general category." Whatever the case, the Samādhirāja was a very important and authoritative text for Mādhyamika scholars in India (while it was ignored in Yogacara) and its doctrines have "a strong leaning towards a philosophic position that can be described as akin to that of the Madhyamaka."

The sutra is cited by Candrakīrti (7th century) twenty times in his Prasannapadā, and it is also cited in his Madhyamakāvatāra. Indeed, Gomez and Silk write that "Candrakīrti  quotes it so frequently in his Prasannapadā that one can construe many of his comments on Nagarjuna's Karikas as comments on the sutra, at least in the sense that they place the sutra within a wider interpretive context." Another important Madhyamaka author, Śāntideva quotes the sutra twenty times in his Śikṣasamuccaya. The sutra is also cited by Śāntarakṣita in his Madhyamakālaṃkāra, by Kamalaśīla in his Bhāvanākrama (Stages of Meditation), by Prajñākaramati in his Bodhisattvacaryāvatārapañjikā (A Commentary on Śāntideva's Bodhisattvacaryāvatāra) as well as by Atiśa Dīpankara, Vimalamitra, and Jñānaśrīmitra (fl. 975-1025 C.E.).

Two Indian commentaries on the Samādhirāja are known, one of which is Manjushrikirti's Kīrtimala (Garland of Fame, Toh 4010; P 5511). Chandragomin (c. 5th to 7th-century CE) also wrote a commentary, which has not survived.

The Samādhirāja remained a popular source in the Tantric Age, and it is cited in numerous Buddhist tantric works, some of which also promote its recitation. Roberts writes that "the Maṇḍala Rite of Cakrasamvara says that four sūtras should be recited, one in each of the four main directions around the maṇḍala. The sūtras are the Prajñāparāmitā (Perfection of Wisdom in Eight Thousand Verses); Gaṇḍavyūha (Array of Trees), which is the last chapter of the Avataṃsaka; Laṅkāvātara (Entry into Laṅka); and Samādhirāja (King of Samādhis). Similarly, the Mañjuśrīmūlakalpa teaches the recitation of the Samādhirāja for two ritual occasions: for a consecration ceremony for a painted scroll (pata) and for a western door of a tantric mandala.

The sutra remains influential in Nepalese Buddhism, where it is one of the nine principal Mahayana texts (the "nine Dharmas") in that tradition, which include the four texts cited above as well as the Saddharmapuṇḍarīka (The White Lotus of the Good Dharma), Lalitavistara (The Play in Full), Tathāgataguhyaka (The Secret of the Tathāgatas), Suvarṇaprabha (The Golden Light), and Daśabhūmika (The Ten Bhūmis).Gomez, Luis O; Silk, Jonathan A. (1989) Studies in the Literature of the Great Vehicle: Three Mahayana Buddhist Texts, p. 11. Ann Arbor.

In East Asian Buddhism, the Samādhirāja was never really very popular and is seldom quoted or commented upon.

In Tibet
According to Gomez and Silk, "although it is questionable how much the sutra itself was read in Tibet, it is often cited in Tibetan philosophical literature, probably mostly on the basis of quotations found in Indian texts."

In Tibet, the King of Samādhis Sūtra was studied by the Kadampa school of Atiśa (980–1054), for whom it was an important source. One of his students, Nagtsho Lotsawa, translated the commentary to this sutra, the Kīrtimālā (The Garland of Fame), by the Indian Mañjuśrīkīrti.

The Samādhirāja is often cited as an important source for śamatha instructions by the Kagyu tradition, particularly via commentary by Gampopa, although Andrew Skilton notes that the sūtra itself does not contain much meditation instruction. It is asserted in the Kagyu tradition that the Samādhirājasūtra predicted the dharma activity of Gampopa and the Karmapas. The modern Kagyu lama, Thrangu Rinpoche, has published an extensive commentary on this sutra.

The Samādhirāja is also widely cited by Gelug authors. Tsongkhapa quotes the sūtra thirteen times in his Lamrim Chenmo. His student Khedrup Jé also cites it widely in his works. Khedrup sees this sutra as the most important of the Madhyamaka sutras after the Perfection of Wisdom sutras.

Roberts also writes that "the sūtra is also much quoted in the best known commentarial works of the great scholars of all traditions, including several of the early Sakya masters, Longchenpa, Minling Terchen, and Drikung Chökyi Trakpa, as well as those of later authors like Jamgön Kongtrul, Mipham, Jamyang Khyentse Wangpo, and Jigme Tenpai Nyima." Buton cites it numerous times in his History of Buddhism (chos 'byung).

English Translations
The following list contains English translations of various chapters of the sutra (and one full translation).
The first four chapters have been translated by Luis O. Gomez and Jonathan A. Silk.
The fourth, sixth, seventh and ninth chapters were translated by John Rockwell in an MA thesis at Naropa Institute.
The eleventh chapter was translated by Mark Tatz in his MA thesis at the University of Washington (1972).
The eight, nineteenth and twenty-second chapters were translated by Konstanty Regamey.
 Peter A. Roberts translated the entire sutra at 84000.co translation site, 2018.

Quotations
Dudjom Rinpoche (1904–1987), a prominent Nyingma lama, quotes the following passage from the Samādhirāja Sūtra:
In thousands of world systems
The sūtras which I have explained
Differ in words and syllables but have the same meaning.
It is impossible to express them all,
But if one meditates deeply on a single word,
One comes to meditate on them all.
All the buddhas, as many as there are,
Have abundantly explained phenomena.
But if those skilled in meaning
Were to study only the phrase:
All things are emptiness
The doctrine of the Buddha would not be scarce.

Constantin Regamey translates a passage from the Samadhiraja Sutra discussing the Dharmakaya:
...the Body of the Tathagata [i.e. Buddha] should be defined as … having its essence identical with Space, invisible, surpassing the range of vision – thus is the Absolute Body to be conceived.
Inconceivable, surpassing the sphere of thought, not oscillating between bliss and suffering, surpassing the illusory differentiation, placeless, surpassing the voice of those aspiring to the Knowledge of Buddhi, essential, surpassing passions, indivisible, surpassing hatred, steadfast, surpassing infatuation, explained by the indications of emptiness, unborn, surpassing birth, eternal from the standpoint of common experience, undifferentiated in the aspect of Nirvana, described in words as ineffable, quiescent in voice, homogenous with regard to conventional Truth, conventional with regard to the Absolute Truth – Absolute according to the true teaching.

Notes

Further reading
Bennett, A.A.G. (1968). "Excerpts from the Samadhiraja-Sutra", The Maha Bodhi 77, Calcutta 1958, 295-298.
Cüppers, Christopher (1990). The IXth Chapter of the Samadhirajasutra. Stuttgart.
Gomez, L.O. and J.A. Silk, eds (1989). "The Sutra of the King of Samādhis, Chapters I-IV." Studies in the Literature of the Great Vehicle, University of Michigan.
Hartmann, Jens-Uwe (1996).  "A note on a newly-identified palm-leaf manuscript of the Samadhirajasutra", Indo-Iranian Journal 39, 105-109.
Rinpoche, Phakchok (2020). In the Footsteps of Bodhisattvas: Buddhist Teachings on the Essence of Meditation. Shambhala Publications. .
Rockwell Jr., John (1980). Samadhi and Patient Acceptance: Four Chapters of the Samadhiraja-sutra. translated from the Sanskrit and Tibetan. M.A.Thesis, The Naropa Institute, Boulder, Colorado.
Skilton, Andrew T. (1999). "Dating the Samadhiraja Sutra." Journal of Indian Philosophy 27, 635-652.
Skilton, Andrew T. (2000). "The Gilgit Manuscript of the Samadhiraja Sutra." Central Asiatic Journal 44, 67–86.
Skilton, Andrew T. (1999). '"Four Recensions of the Samadhiraja Sutra." Indo-Iranian Journal 42, 335–336.
Skilton, Andrew T. (?). "Samadhirajasutra", MonSC 2, 97–178.
Skilton, Andrew T. (2002). "State or statement? Samadhi in some early Mahayana Sutras", The Eastern Buddhist 34.2, 51–93.
Tatz, Mark (1972). Revelation in Madhyamika Buddhism. M.A.Thesis, University of Washington.
Thrangu Rinpoche (2004). King of Samadhi: Commentaries on the Samadhi Raja Sutra and the Song of Lodrö Thaye. North Atlantic Books:  .

External sources
 Rangjung Dorje (root text); Venerable Khenchen Thrangu Rinpoche (commentary); Peter Roberts (translator) (2001). Transcending Ego - Distinguishing Consciousness from Wisdom (Wylie: rnam shes ye shes ‘byed pa).(accessed: Wednesday April 1, 2009)
 Philosophy in the Samādhirājasūtra: three chapters from the Samādhirājasūtra By Constantin Regamey @ Google Books

Mahayana sutras
Vaipulya sutras


Great Catherine may refer to:

Catherine the Great (1729–1796), leader of Russia
Great Catherine: Whom Glory Still Adores, 1913 play by George Bernard Shaw
Great Catherine (film), 1968 British film starring Peter O'Toole, Zero Mostel, Jeanne Moreau, and Jack Hawkins

See also
Katharine the Great, Deborah Davis' 1979 biography of Katharine Graham


Software Design and Development (SDD) is the study of designing and developing software. SDD is also a subject offered to senior high school students in Australia in university entrance exams such as the Higher School Certificate (HSC) and the Victorian Certificate of Education (VCE).

Victoria

VCE Course
In Victoria, the course in the VCE is known as Information Technology: Software Development.

New South Wales

HSC Course
In New South Wales, SDD is separated into the Preliminary (Year 11) and HSC (Year 12) courses. A prerequisite for the HSC Course is successful completion of the Preliminary Course, which is the same for any other course in the HSC. The course also often requires a major project, in which students must plan, design and develop a software application. The course in NSW is set out in the NSW Board of Studies (now known as the New South Wales Education Standards Authority) HSC Software Design and Development syllabus document.

Preliminary Course
Concepts and Issues in the Design and Development of Software (30%)
Social and ethical issues
Hardware and software
Software development approaches
Introduction to Software Development (50%)
Defining the problem and planning software solutions
Building software solutions
Checking software solutions
Modifying software solutions

Developing Software Solutions (20%)

Course Structure
Development and Impact of Software Solutions (15%)
Social and ethical issues
Application of software development approaches

Software Development Cycle (40%)
Defining and understanding the problem
Planning and design of software solutions
Implementation of software solutions
Testing and evaluation of software solutions
Maintenance of software solutions

Developing a Solution Package (25%)

Options (20%)
One of the following options:
Programming paradigms, or
The interrelationship between hardware and software

See also
Information Processes and Technology, which is a similar course offered in the HSC.

References

External links
Board of Studies Website

Education in Australia by subject
Information technology education
Vocational education in Australia


The IWRG Intercontinental Lightweight Championship is a singles professional wrestling championship promoted by International Wrestling Revolution Group (IWRG) since May 2008. The official definition of the Lightweight class in Mexico is between  and , but are not always strictly enforced.

The Lightweight championship is considered a secondary championship in IWRG, with the IWRG Intercontinental Heavyweight Championship being considered the primary championship of the promotion. Spider Fly is the current champion, having defeated Aster Boy on November 24, 2022 at Torneo Fill 101. Spider Fly is the 18th overall champion and the 17th person to have held the championship. The Lightweight championship was first won by Freelance in Naucalpan, Mexico when he won a 10-man elimination match. The championship has only changed hands in Arena Naucalpan on IWRG promoted shows. Only Tetsuya/Tetsuya Bushi has held the title twice, he is also the person with the shortest reign, 35 days, while Impossible has the record for the longest reign so far, 1,142 days in total.

As it is a professional wrestling championship, the championship was not won not by actual competition, but by a scripted ending to a match determined by the bookers and match makers. On occasion the promotion declares a championship vacant, which means there is no champion at that point in time. This can either be due to a storyline, or real life issues such as a champion suffering an injury being unable to defend the championship, or leaving the company.

Tournaments

November 2016

Title history

Combined reigns
As of  ,

Notes

References

External links
IWRG Intercontinental Lightweight Title History at Cagematch.net

International Wrestling Revolution Group championships
Lightweight wrestling championships
Intercontinental professional wrestling championships


Regenerative economics is an economic system that works to regenerate capital assets. A capital asset is an asset that provides goods and/or services that are required for, or contribute to, our well-being. In standard economic theory, one can either “regenerate” one's capital assets or consume them until the point where the asset cannot produce a viable stream of goods and/or services. What sets regenerative economics apart from standard economic theory is that it takes into account -and gives hard economic value to - the principal or original capital assets: the earth and the sun. Most of regenerative economics focuses on the earth and the goods and services it supplies.

Regenerative economics is based on the notion of the earth, as the original capital asset, places the true value on the human support system known as the environment. Not having this original value properly recognized has created the unsustainable economic condition referred to as uneconomic growth, a phrase coined by leading ecological economist and steady-state theorist Herman Daly, as stated in the book Reshaping the Built Environment: Ecology, Ethics, and Economics. The authors of the regenerative economic theory believe that uneconomic growth is the opposite of regenerative economics.

Also see
 Circular economy

References

External links
Capital Institute
Center for the Advancement of the Steady State Economy
Net energy analysis Encyclopedia of Earth

Ecological economics
Environmental economics
Economic theories