Elfenland is a German-style board game designed by Alan R. Moon and published by Amigo Spiele in German and Rio Grande Games in English in 1998, it is based on his earlier game Elfenroads, but since Elfenroads took about four hours for a game, the play was simplified to reduce the time closer to an hour, making it appeal more as a family game. It won the Spiel des Jahres award in 1998 and won the third place Deutscher Spiele Preis award in 1998; the game is played by 2–6 players, with 4–5 making for the best game. Each player tries to reach as many cities as possible and return to his "home city." Home cities are drawn at the beginning of the game from a pack of city cards and they remain hidden throughout the game. The game is thus reminiscent of the traveling salesman problem. Players move using transportation cards. Elves can travel on a wide variety of vehicles including troll wagons, elf cycles, giant pigs, unicorns and magic clouds. Different types of transportation will travel better over different terrain, some methods of transport cannot cross certain terrains at all.
There is only one problem: you cannot travel over a route unless there is a tile on that road, only the type of transport shown on the tile can be used to move along that road. Before anyone can move, tiles are laid out across the board; this part is the one that calls for the most strategy, as players try to line up their tiles to set up a nice route for themselves and a difficult one for their opponents at the same time. As well as normal tiles, each player receives one trouble tile for use during the game; these hinder other players by forcing them to use an extra transportation card at that point. Any player can use any three cards to pass over any route that has a tile there, allowing the type of transport shown on the tile to be ignored; the game has subtle strategies to make others navigate through the cities. When a player puts a transportation type you don't want in your path you have to find a way around it. All of the aspects of the game make for a exciting race to visit the most cities while never quite being sure, winning until the last round.
There was an expansion for Elfenland called Elfengold. Note that this is different from the original Elfengold published by White Wind; the expansion, however, is hard to find. Elfenland and Elfenroads at BoardGameGeek
Yellow-Top taxis are a collective group of individually owned taxis in Singapore. The name is derived from black body; the Singapore Taxi Transport Association is a union catering to those private taxi drivers. The Association takes care of administrative matters, such as the purchasing/selling of licenses and new vehicles. In 1933, Wearnes introduced the first private Yellow-Top taxis; these cabs were the first of their kind in colonial Singapore. The number of taxis in the group has declined due to competition from Uber and Grab. ComfortDelGro used to operate Yellow-top taxis under the subsidiary Yellow-Top Cab Pte Ltd but however, this ceased operation on 1 October 2007. In the late 1960s the first Yellow-Top taxis were the Mercedes Benz 220S Ponton, followed by the Austin Cambridge A60. In the 1970s the Cambridge A60 still continued until the early 1980s followed by the Opel Rekord D, Peugeot 504, Morris Marina and the Russian GAZ Volga 24; the static Nissan Cedric and Toyota Crown has been there for decades from 1980s.
Operational historian refers to a complementary set of time-series database applications that are developed for operational process data. Historian software is embedded or used in conjunction with standard DCS and PLC control systems to provide enhanced data capture, validation and aggregation capabilities. Historians have been deployed in every industry and contribute to functions such as supervisory control, performance monitoring, quality assurance, more machine learning applications which can learn from vast quantities of historical data; these systems were developed to capture instrumentation and control data, which led many to use the term "tag" for a stream of process data, referring to the physical "tags", placed on instrumentation for manually capturing data. Raw data may be accessed via SQL, or REST API interfaces. Operational historians are used within the manufacturing facility by engineers and operators for supervisory functions and analysis. An operational historian will capture all instrumentation and control data, whereas an enterprise historians, deployed to support business functions will take a subset of the plant data.
These applications offer data access through dedicated APIs and SDKs which offer high-performance read and write operations through vendor-specific or custom applications. Front-end tools for trending process data over time are the most common interfaces to these databases; because these applications are deployed next to or near the source of their process data, these are marketed and sold as'real-time database systems.' This distinction varies among vendors who have to make development choices between performance in capturing and presenting data vs. application and analysis functionality. Usual challenges the operational historians must address are as follows: data collection from instrumentation and controls storage and archiving of large volumes of data organization of data in the form of "tags" or "points" limit monitoring and validation aggregation and interpolation and manual data entry As opposed to enterprise historians, the data access layer in the operational historian is designed to offer sophisticated data fetching modes without complex information analysis facilities.
The following settings are available for data access operations: Data scope Request modes Sampling Data omission Even though the operational historians are relational database management systems, they offer SQL-based interfaces to query the database. In most of such implementations, the dialect does not follow the SQL standard in order to provide syntax for specifying data access operations parameters. Time series database Relational database management system
In the Czech Republic, each day of the year except national holidays corresponds to a personal name. People celebrate their name day on the date corresponding to their own given name. In the past, parents were not allowed to choose just any name for a child; this has changed, although it is still common to choose the name from the name day "calendar" and any unusual name has to be approved by a special office. The original list was the Roman Catholic calendar of saints, but many changes were made to reflect the present-day usage of names; the name day is of less importance than birthdays to Czech people and is celebrated just in some families. However the name day celebration can be held together with friends or co-workers of the same name and in this way it can grow in size and "importance"; the proportion of the population that celebrates name days is falling. Name day List of saints Czech name days International name days API
Though the Baháʼí Faith in Chad began after its independence in 1960 members of the religion were present in associated territories since 1953. The Baháʼís of Chad elected their first National Spiritual Assembly in 1971. Through succeeding decades Baháʼís have been active in a number of ways and by some counts have become the third largest international religion in Chad with over 80,300 members by 2000 and 96,800 in 2005. Before independence the region of Chad was part of the French Equatorial Africa The first pioneers in the region were Max Kinyerezi who settled in what was French Equatorial Africa, Samson Mungono in the Belgian Congo; the Baháʼís organized these and neighboring areas into the regional National Spiritual Assembly of central and eastern Africa in 1956 - including Uganda, Kenya, Belgian Congo, Ruanda-Urundi, French Equatorial Africa, Comoro Is, Seychelles and Chagos Archipelago. However once Chad was politically independent none of the territory specific to Chad had a Baha'i in it until 1961.
The first Baháʼí in Chad was Cleophas K. Vava in what was called Fort Lamy, the capital. About November 1962 the national spiritual assembly of Central and West Africa was claiming over 14,000 people all of whom were not in Chad; the situation changed little when the regional assembly associations were changed in 1963 to align Chad with Uganda and other central African countries. Early pioneers were Dempsey and Adrienne Morgan arrived in December 1967; the first native Chadian Baháʼí, Ernest Nbouba, converted early in 1968. By Ridván 1968 there were 7 Chadian Baháʼís and two pioneers. By 1969 the community had jumped to 1200 Baháʼís and thirteen assemblies among 63 localities Baháʼís were to be found in. There are anecdotes of a student returning home from Cameroon where he had heard of the religion and converted in Chad at the beginning of summer 1970; when he moved to Bongor in October to continue his studies he spread his new religion among his fellow students and the growth extended into the city to become an area of six assemblies and over 125 Baháʼís by April 1971.
Following the death of Shoghi Effendi, the elected Universal House of Justice was head of the religion and began to re-organized the Baháʼí communities of Africa by splitting off regional national communities to form their own National Assemblies from 1967 though the 1990s. The Baháʼí community was much stimulated by the arrival of the first Hand of the Cause to visit Chad, Rúhíyyih Khanum, crossing Africa from east to west visiting many country's communities including Chad, she arrived by way of Bangui in February 1970, on the tenth anniversary of Chad's independence, to Fort Lamy and visited there and in the villages of Gassi and Djari. During the two weeks visit she met with individuals and institutions of the religion. In Gassi she helped dedicate the Baháʼí center being built. From Chad Khanum traveled into Cameroon. Two developments following her trip were the participation of Chad Baháʼís in the first regional national convention of central Africa held in Bangui and second, the Baháʼís of Chad attempted to be registered with the federal government but it turned out the government had no procedure to register a new religion organizing in the country.
Chad delegates to the regional convention arrived in time for pre-convention classes and saw Hand of the Cause Abu'l-Qásim Faizi who represented the Universal House of Justice. Consultation at the convention noted the fast growth of the religion in Chad and Faizi appointed Adrienne Morgan as an Auxiliary Board Member. Back in Chad and the pursuit of official recognition from the government, Dr. Aziz Navidi, a lawyer and pioneer, representing the Universal House of Justice, assisted by sharing information about the worldwide character of the religion to the authorities while appeals were processed by the community and government, brought to the attention of President, François Tombalbaye. Following this success in February the community gather in convention for the election of its first National Spiritual Assembly in April 1971, attended by Enoch Olinga, himself appointed as a Hand of the Cause; the convention was held in Gassi outside of Fort Lamy in part because a village chief had joined the religion and provided a large meeting space for the convention.
An anecdote told by Olinga at the convention captured the need for the fast-growing community's need to study their new religion and understand it personally. He compared the need for daily prayer with the need for daily food. We should be wait for someone else to pray for us; the community of the religion in Fort Lamy was counted at over one thousand while the community across Chad was characterized as being ninety-six local spiritual assemblies among the 300 localities with Baháʼís who had swollen to more than 8000. The second national convention held two days of classes for the delegates to understand the process and purpose of convention, of the national assembly, their role as delegates and those of officers of the convention The Baháʼís of Gassi had formed a children's Baháʼí school while land for nine Baháʼí centers was donated at the convention and the consultation of the delegates focused on the need to French-speaking pioneers who understood the religion in outlying areas. In December 1971 bus l
Bani Thani was a singer and poet in Kishangarh in the time of Raja Samant Singh, whose mistress she became. After he abdicated the throne the couple retired to a comfortable life in Brindavan, a place associated with the life of Krishna, to whom Samant Singh was devoted. A group of Indian miniature paintings of around 1750 attributed to Nihâl Chand from the Marwar school of Kishangarh show Krishna and Radha, using the same models, who are assumed to be Sawant Singh and Bani Thani. Bani Thani is depicted with elegant and graceful features, rather stylized, including arched eyebrows, lotus-like elongated eyes and pointed chin.. One painting of her was featured in an Indian stamp issued on 5 May 1973. Bani Thani was believed to be the mistress of King Sawant Singh, became one of his wives, her birth name was Vishnupriya. She was a singer employed by his stepmother and he was drawn to her because of her beauty and singing, she came to be known as'Bani Thani', which means "the decked out lady", because of the exquisite jewellery and makeup that she used to adorn herself with after becoming queen.
He wrote poetry for her under the pen name of Nagari Das. Their love bloomed due to a shared interest in singing and devotion for Krishna, she wrote poetry under the pen name of Mrs. Rasikbihari, he commissioned his artists to depict their relationship in a way similar to the love between Radha and Krishna. Both lovers died in the 1760s, they have twin chhatris dedicated to them near the Nagari Kunj temple. The Kishangarh school of art is notable for its elongated style, with "arched eyebrows, lotus-like elongated eyes and pointed chin" a idealized facial form reminiscent of Indian sculpture art. Kishangarh was influenced by Būndi painting in its use of lush vegetation, dramatic night skies, vivid movement and Mughal painting in its use of side-profile portraits, though it can be distinguished from both of them due to its meticulous details, rich colours and fine technique; the patron-king Savant Singh was a member of the Vallabhācārya sect devoted to Krishna, due to which religiously themed paintings flourished in the court under his patronage.
The paintings of Kishangarh school are characterised by a religious fervour and this might have been the reason why the portraiture of the queen was compared to, is believed to have been inspired by, the figure of Radha. Within the Ashta Nayika classification system of heroines, the Bani Thani is identified as the Vasakasajja Nayika type, with the element of Sringara rasa predominating. Hence, the painting conveys the romantic elements of the legend, she has been portrayed with all the elements of Sringara and exaggerated facial features which are unrealistic but striking. This style of portraiture became the standard of beauty in all the paintings of the Kishangarh school. Harle, J. C; the Art and Architecture of the Indian Subcontinent, 2nd edn. 1994, Yale University Press Pelican History of Art, ISBN 0300062176 Kossak, Steven. Indian court painting, 16th-19th century. New York: The Metropolitan Museum of Art. ISBN 0870997831. Rajasthan Miniature Painting Raja Savant Singh and Bani Thani as Krishna and Radha Strolling in a Palace Garden