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Betting in poker

In the game of poker, the play centers on the act of betting, as such, a protocol has been developed to speed up play, lessen confusion, increase security while playing. Different games are played using different types of bets, small variations in etiquette exist between cardrooms, but for the most part the following rules and protocol are observed by the majority of poker players. Players in a poker game act in clockwise rotation; when it is a player's turn to act, the first verbal declaration or action they take binds them to their choice of action. Until the first bet is made each player in turn may "check,", to not place a bet, or "open,", to make the first bet. After the first bet each player may "fold,", to drop out of the hand losing any bets they have made. A player may fold by surrendering one's cards. A player may check by making any similar motion. All other bets are made by placing chips in front of the player, but not directly into the pot. In general, the person to the left of the dealer acts first and action proceeds in a clockwise fashion.

If any player has folded earlier, action proceeds to next player. In games with blinds, the first round of betting begins with the player to the left of the blinds. In stud games, action begins with the player showing the strongest proceeds clockwise. If there is a bring-in, the first round of betting begins with the player obliged to post the bring-in. If no one has yet opened the betting round, a player may pass or check, equivalent to betting zero and/or to calling the current bet of zero; when checking, a player declines to make a bet. In games played with blinds, players may not check on the opening round because the blinds are live bets and must be called or raised to remain in the hand. A player who has posted the big blind has the right to raise on the first round, called the option, if no other player has raised. If all players check, the betting round is over with no additional money placed in the pot. A common way to signify checking is to tap the table, either with a fist, knuckles, an open hand or the index finger.

If in any betting round it is a player's turn to act and the action is unopened the player can open action in a betting round by making a bet—the act of making the first voluntary bet in a betting round is called opening the round. On the first betting round, it is called opening the pot, though in variants where blind bets are common, the blind bets "open" the first betting round and other players call and/or raise the "big blind" bet; some poker variations have special rules about opening a round. For example, a game may have a betting structure that specifies different allowable amounts for opening than for other bets, or may require a player to hold certain cards to open. In the event the dealer exposes the turn card early, the natural river is dealt face down; the exposed turn card is reshuffled into the deck and the turn is shown without a burn card. In the event the river is prematurely exposed, it is shuffled back into the deck and a new river is dealt. A player makes a bet by placing the chips they wish to wager into the pot.

Under normal circumstances, all other players still in the pot must either call the full amount of the bet or raise if they wish remain in, the only exceptions being when a player does not have sufficient stake remaining to call the full amount of the bet or when the player is all-in. To raise is to increase the size of an existing bet in the same betting round. A player making the second or subsequent raise of a betting round is said to re-raise. A player making a raise after checking in the same betting round is said to check-raise; the sum of the opening bet and all raises is the amount that all players in the hand must call in order to remain eligible to win the pot, subject to the table stakes rules described in the previous paragraph. A bluff is when a player bets or raises when it is they do not have the best hand; when a player bets or raises with a weak hand that has a chance of improvement on a betting round, the bet or raise is classified as a semi-bluff. On the other hand, a bet made by a player who hopes or expects to be called by weaker hands is classified as a value bet.

In no-limit and pot-limit games, there is a minimum amount, required to be bet in order to open the action. In games with blinds, this amount is the amount of the big blind. Standard poker rules require that raises must be at least equal to the amount of the previous bet or raise. For example, if an opponent bets $5, a player must raise by at least another $5, they may not raise by only $2. If a player raises a bet of $5 by $7, the next re-raise would have to be by at least another $7 (th

Ballycloughan railway station

Ballycloughan railway station was on the 3-ft narrow gauge Ballymena and Red Bay Railway which ran from Ballymena to Retreat in County Antrim, Northern Ireland. The station was on the Ballymena and Red Bay Railway route and opened by the Belfast and Northern Counties Railway on 5 April 1886, which had taken ownership in October 1884; the station closed to passengers on 1 October 1930. Butt, R. V. J.. The Directory of Railway Stations: details every public and private passenger station, halt and stopping place and present. Sparkford: Patrick Stephens Ltd. ISBN 978-1-85260-508-7. OCLC 60251199. Jowett, Alan. Jowett's Railway Atlas of Great Britain and Ireland: From Pre-Grouping to the Present Day. Sparkford: Patrick Stephens Ltd. ISBN 978-1-85260-086-0. OCLC 22311137. Jowett, Alan. Jowett's Nationalised Railway Atlas. Penryn, Cornwall: Atlantic Transport Publishers. ISBN 978-0-906899-99-1. OCLC 228266687

Polish Army Medal

The Polish Army Medal was established by Poland on 3 September 1999 to recognize service to the Polish Army by foreign civilians and military personnel. The medal is presented in three grades Gold and Bronze by the Polish Minister of National Defence. Most awards are presented to members of allied armed forces, but the medal is awarded to civilians who contribute to promoting the history and traditions of the Polish Army outside of Poland; the medal is either silver, or bronze, depending on the grade, 36 mm in diameter. On the obverse is a red enameled cross pattée with concave arm bases. Between the arms of the cross are stylized rays. Under the arms of the cross is a laurel wreath. Superimposed on the cross is a silver crowned eagle for all grades; the reverse is plain aside for a two line inscription "WOJSKO POLSKIE". The medal is suspended from a ribbon 38 mm wide; the colors are light brown with blue edges, separated by yellow pinstripes. In the center is a half white and half red stripe. On the ribbon bar a gold vertical bar is worn in the center for the gold medal and a silver vertical bar is worn in the center for the silver medal.

The ribbon bar of the bronze medal is unadorned. General John R. Allen General George W. Casey, Jr. General Carter Ham General James Mattis General David Petraeus Lieutenant General Mark Hertling Major General William L. Enyart Lieutenant Colonel Fidel Ruiz

Middle Course

The Middle Course is a low budget 1961 British war film. During World War II, a Canadian pilot crash lands in a small French village occupied by German forces; the villagers find a useful ally in the young flyer, but the Germans become anxious to eliminate the force behind the strengthened local resistance. Vincent Ball - Cliff Lisa Daniely - Anna Peter Illing - Gromik Roland Bartrop - Paul Marne Maitland - Renard Robert Rietti - Jacques André Maranne - Franz André Mikhelson - Commandant Jan Conrad - Herman John Serret - Leverne William Abney - Jaghorst Yvonne André - Martine Julian Sherrier - Villager Donald Tandy - Sgt. Wilhelm Jacques Cey - Pierre TV Guide called the film "a predictable type of war drama that went out of fashion in the US ten years before this was made, but will always be resurrected in a nation that suffered so much at the time." Middle Course on IMDb The Middle Course at TCMDB

Cultural behavior

Cultural behavior is behavior exhibited by humans, extrasomatic or extragenetic—in other words, learned. There is a species of ant. To build a nest, some of these ants pull the edges of two leaves together and hold them in place, while others carry larva in their jaws and'sew' them together with the silk they secrete; this is a complex feat of engineering, but it is not cultural. This behavior is instinctive, built into the ants' behavior mechanisms, they can not think of better ways to join leaves. They can not be taught to do so, but there are examples of animals that can learn behaviors, such as cats. A dog doesn't know instinctively not to urinate or defecate indoors, but it can be taught not to do so. Dogs are capable of learning specific behaviors. A dog's acquisition of a behavior satisfies one of the requirements of culture, but it fulfills another. If you were to take a dog that has learned not to eliminate indoors to a different house, it would still know not to urinate there; this is. It knows not to defecate in any house, not just the one in which it was taught.

However, this behavior only makes two of the four requirements. For a behavior to be considered cultural it must be shared extragenetically. If a trained dog is introduced to a puppy that doesn't know not to urinate in a house, it cannot teach it not to do so. A intelligent puppy might get used to not eliminate in people's houses by observing the older dog, but no active teaching would have taken place. Contrast this with an observed group of macaque monkeys; some scientists wanted to learn about eating behaviors in macaque monkeys, so they put some sweet potatoes on a beach near where they lived. The sweet potatoes got sandy and, as the monkeys disliked dirty food, they would spend some time picking the sand off. One young female, however started taking her potatoes to a freshwater pool to rinse off, she showed the others. The scientists threw wheat on the sand, hoping the monkeys would spend more time picking the food out so they would have more time to observe them; the same young female just dumped them in the water.

The sand sank and the wheat floated, which she ate. This practice quickly spread through the group; this is. It is learned, it involves concepts and generalisations, it is taught. There is only one thing missing. Cultural behavior must involve the use of artifacts; the most famous example in the animal world is the termite stick. Some chimpanzees in Tanzania have learned to fish termites out of their nests using sticks, they select a stick and modify it to fit down an opening in a termite nest, insert it, wiggle it around and withdraw it, eating the termites that have attacked the stick and stuck to it. This fits our criteria for cultural behavior, it is not genetically programmed. Not all chimps do it, it involves several complex generalisations and ideas, involving understanding the termites' behavior and how to exploit it, conceiving of a tool with which to do so. It is taught by mother chimps to their offspring, and it involves the use of an artifact: the stick itself. The difference between the culture of humans and the behaviors exhibited by others is that humans cannot survive without culture.

Everything they see, interact with and think about is cultural. It is the major adaptive mechanism for humans, they cannot survive winters in upper latitudes without protective clothing and shelter, which are provided culturally. They cannot obtain food without being taught how. Whereas other organisms that exhibit cultural behavior don't need it for the perpetuation of their species, they cannot live without it. Language is an important element in human culture, it is the primary abstract artifact. Only so few can be shown, much more must be explained. Most transmission of the knowledge and values that make up a given culture, from the ten commandments to this entry, is done through language. Again, language is an aspect. Once more it is other apes. Though these primates lack the larynx structure that allows for sophisticated vocalization, there are other ways of communicating; the famous female gorilla, was taught to communicate in American sign language, she taught it to other gorillas as well.

Culture does not mean civilization. It's not necessary to have cities; every society does the best. Any given social group, therefore the culture that reflects it, is therefore neither more advanced nor more backward than any other. If the circumstances should change due to environmental change, population pressure, or historical events the culture changes. From an anthropological perspective, none is wrong, none is right. Culture theory Cultureme Diversity marketing Social interaction Intercultural competence Intercultural relations


Kilcloon or Kilclone is a village and parish situated in the south-east of County Meath in Ireland. Kilcloon parish is rural and contains the village of Kilcloon itself and the neighbouring villages of Batterstown and Mulhussey; the parish church is located at Ballynare Cross Roads in the village of Kilcloon with chapels in Kilcock and Batterstown. Kilcloon village is centered at Ballynare Cross Roads. Kilcloon National School is located in the village; the Central Statistics Office defines Kilcloon as a census town with a population of 280 at the Census of 2016. The census town encompasses a much larger area than the village. Kilcloon parish is composed of the six medieval parishes of Moyglare, Balfeighan, Rodanstown and Rathregan; the medieval parish of Kilclone was in turn made up of the townlands of Kilclone, Mulhussey, Longtown, Collistown and Kimmin’s Mill. The medieval parish of Kilclone was known as Kilcloon and this was the name given to the union of the six medieval parishes in the 18th century.

The modern parish of Kilcloon approximates to the civil parishes that had by the 19th century replaced the medieval parishes for census and taxation purposes. For instance, Kilclone civil parish does not include Barstown townlands. Kilcloon is defined as a postal town by An Post, though with the introduction of Eircodes in 2015, this has been subsumed into the A85 routing key. Kilcloon postal town only covers a portion of Kilcloon parish. For nearly 700 years before the arrival of the Normans in the 12th century the area was occupied by Christian farmers. Little trace of their lives remains but it was an agricultural society and the remains of ring forts of strong farmers can still be seen dotted around the countryside; the Normans under Hugh de Lacy brought about revolutionary changes in the old Gaelic way of life. De Lacy created several baronies in the Kingdom of Meath; the barons in turn established manors and their associated parishes over the course of the following 400 years. Each manor was in turn divided into a number of townlands.

The manors of Kilclone and Rodanstown were part of the Barony of Deece ruled by the Husseys of Galtrim, whereas the manors of Ballymaglassan and Rathregan were part of the Barony of Ratoath, the personal fiefdom of de Lacy himself. Moyglare was part of the Barony of Deece but took on a separate identity when Hugh de Hussey handed it back to de Lacy who gave it to Hugh Tyrell; the parishes were of the same size and boundaries as the manors. Priests and churches were financed by tithes. Control of the parish churches and the income from tithes was given over to the monasteries; the system of baronies and parishes persisted until the political and religious turmoil in England caused by the Reformation, civil wars and the introduction of the Penal Laws in the 16th and 17th centuries. These events resulted in the confiscation of lands from the barons and the suppression of the Catholic Church. By the 18th century the Husseys had disappeared from the parish and only two manors survived intact: Moyglare and Rathregan.

Ballymaglassan never became a manorial centre, but was owned by various lords whose manorial centres were elsewhere. The churches had fallen into ruins. After the failure of the Reformation in Ireland, the new parish of Kilcloon was created in 1704 as a union of the six medieval parishes and a new "popish priest" was registered; the remains of many of the medieval parish churches and tower houses from the Middle Ages can be found in the parish. The parish chapels; the patron of the parish church is Oliver Plunkett and martyr, was the first church dedicated to his memory. A sculpture of Oliver Plunkett is featured in the Kilcloon Millennium Garden. There are three national schools in the parish: Kilcloon and Rathregan, as well as a school for autistic children. A post office is located near Kilcloon village. A credit union was established in Kilcloon Parish in 1972; the head office is located in Kilcock with a sub-office in Batterstown. A site has been acquired in Kilcloon village for the proposed community centre but more funding is needed before building can commence.

The parish is home to the Blackhall Gaels football and camogie club. The club's main grounds are in Batterstown with a second GAA pitch at Collistown; the Collistown grounds are named after Jack Fitzgerald and John Kelly. Lisa Hannigan, singer/songwriter, grew up in Kilcloon. William Conolly, Commissioner of Revenue and landowner, had his country residence at Rodanstown until he purchased Castletown in 1709. Kilcloon and Batterstown Parish Kilcloon National School Batterstown National School Mulhussey National School Blackhall Gaels GAA Club Kilcloon Credit Union