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The Goshutes are a tribe of Western Shoshone Native Americans. There are two federally recognized Goshute tribes today: Confederated Tribes of the Goshute Reservation, located in Nevada and Utah Skull Valley Band of Goshute Indians of Utah of the Skull Valley Indian Reservation, located in Utah The Goshute refer to themselves as the Newe or Newenee, though at times have used the term Kutsipiuti or Kuttuhsippeh, meaning "People of the dry earth" or "People of the Desert". Neighboring Numic-speaking peoples used variants including Kusiutta / Kusiyuttah, Newenee, Gusiyuta, or Kusiyutah when referring to the Goshute People. English variants included: Goshutes, Go-sha-utes, Goship-Utes, Gos-ta-Utes, Goshen Utes and Gosiutsi; these names suggest a closer affinity among the Goshute and Ute Peoples than other Numic-speaking groups, such as the Shoshone and Paiute, however Ute, Uin-tah or Utah Indian were used as catch-all terms by Anglo-American settlers. The Goshute occupied much of what is now eastern Nevada.

In aboriginal times, they practiced subsistence hunting and gathering and exhibited simple social structure. Organized in nuclear families, the Goshutes hunted and gathered in family groups and cooperated with other family groups that made up a village. Most Goshutes gathered with other families only two or three times a year for pine nut harvests, communal hunts for no more than two to six weeks, winter lodging, for a longer period; these gatherings lasted no more than two to six weeks, although winter gatherings were longer, with families organizing under a dagwani, or village headman. The Goshutes hunted lizards, small fish, gophers, rats, squirrels, when available, bear, deer and bighorn sheep. Hunting of large game was done by men, the hunters sharing large game with other members of the village. Women and children gathered harvesting nearly 100 species of wild vegetables and seeds, the most important being the pine nut, they gathered insects the most important being red ants and grasshoppers.

However a family was able to provide for most of its needs without assistance. Their traditional arts include basketry. Prior to contact with the Mormons, the Goshutes wintered in the Deep Creek Valley in dug out houses built of willow poles and earth known as wiki-ups. In the spring and summer they gathered wild onions and potatoes, hunted small game in the mountains. Gosiute is one main regional dialect of a Central Numic language; the Goshute are an indigenous peoples of the Great Basin, their traditional territory extends from the Great Salt Lake to the Steptoe Range in Nevada, south to Simpson Springs. Within this area, the Goshutes were concentrated in three areas: Deep Creek Valley near Ibapah on the Utah-Nevada border, Simpson’s Springs farther southeast, the Skull and Tooele Valleys. In the 18th and 19th centuries and Ute slave raiders preyed upon the Goshute. Unlike their neighbors, the Goshutes only obtained horses in the late 19th century; the Goshute diet depended on the grasslands, consisted of rats, snakes, insects, grass-seed, roots.

They could not have horses, since horses would trample the grassland and diminish their food sources. The first written description of the Goshute was made in the journal of Jedediah Smith while returning from a trip to California on his way to Bear Lake. For the next two decades white contact with the Goshutes remained insignificant. There were five divisions or subtribes: Pagayuats on Otter Creek. S. w. Utah Pierruiats, living at Deep Creek, s. w. Utah, in 1873 Torountogoats in Egan Canyon and Egan Range, e. Nevada Tuwurints living on Snake Creek, s. w. Utah Unkagarits in Skull Valley, s. w. UtahOther sources are listing following Kusiutta / Goshute divisions or regional groupings: Cedar Valley Goshute Deep Creek Valley Goshute or Aipimpaa Newe Rush Valley Goshute Skull Valley Goshute or Wepayuttax Tooele Valley Goshute Trout Creek Goshute The Western Shoshoni speaking Ely Shoshone Tribe of Nevada called all Goshute after one of their important bands Aibibaa Newe, the Duckwater Shoshone Tribe know them as Egwibaanɨwɨ - maybey referring to their desert culture survival techniques.

In 1847, Mormon pioneers settled in the neighboring Salt Lake Valley

Deep in the Shed

Deep in the Shed is the second studio album by jazz pianist Marcus Roberts, a protégé of trumpet player Wynton Marsalis. The album features Roberts playing chords on his left hand and "somewhat dark improvisations that burst into fireworks less than you'd expect" with his right hand. Roberts is backed by a seven-piece band on most of this album, a lineup which included Marsalis performing under the alias E. Dankworth. All songs written by Marcus Roberts. "Nebuchadnezzar" - 9:40 "Spiritual Awakening" - 5:57 "The Governor" - 5:40 "Deep In The Shed" - 11:07 "Mysterious Interlude" - 5:42 "E. Dankworth" - 4:10 Marcus Roberts - Piano E. Dankworth - Trumpet Scotty Barnhart - Trumpet Wycliffe Gordon - Trombone Wessell Anderson - Alto saxophone Herbert Harris - Tenor saxophone Todd Williams - Tenor saxophone Chris Thomas - Bass Reginald Veal - Bass Maurice Carnes - Drums Herlin Riley - Percussion, Drums Delfeayo Marsalis - Producer Steve Baker - Series director Patrick Smith - Recording, Mixing Cheem & Jelfy - Edit Ria Lwerke - Art direction, Design Ken Nahoum - Photography

Urban freight distribution

Urban freight distribution is the system and process by which goods are collected and distributed within urban environments. The urban freight system can include seaports, manufacturing facilities, warehouse/distribution centers that are connected by a network of railroads, rail yards, pipelines and roadways that enable goods to get to their destinations. Urban freight distribution is essential to supporting international and domestic trade as well as the daily needs of local businesses and consumers. In addition, it provides thousands of other economic benefits. However, a number of challenges are associated with urban freight, such as road congestion, environmental impacts, land use conflicts due to the proximity of freight facilities and vehicles to residential and sensitive land uses; as urban freight continues to grow, the community and environmental impacts associated with these challenges will need to be addressed and mitigated. One of the main drivers of urban freight transport has been the continued urbanization of the world's population.

According to the United Nations, 3.9 billion people of the world's population lives in urban areas, up from 746 million in 1950. Projections indicate that urbanization combined with the overall growth of the world's population could add another 2.5 billion people to urban populations by 2050, or 66% of the total world population. The UN notes that the number of mega-cities of ten million or more inhabitants has increased from ten in 1990 to 28 in 2014. By 2030, the world is expected to have 41 mega-cities; as the total number and concentration of the world's population in urban areas has grown, so has the importance of transporting and delivering the consumer goods required to sustain these urban areas. This includes freight transportation to and from warehouse/distribution centers, retail stores and homes. Urban freight distribution involves transportation from freight-generating facilities such as seaports, railyards, manufacturing facilities, warehouse/distribution centers, many of which are located in urban areas and utilize an urban region's roadway and railway network to transport goods.

In addition, many companies today use sophisticated computerized logistics systems to manage their supply chains and employ just-in-time manufacturing and delivery to minimize inventory and expenses. While JIT can reduce production costs, it requires efficient and reliable transportation systems, both within and between urban regions, to be effective. At the local or neighborhood level, the growth of E-commerce and small package delivery by firms such as FedEx and UPS means that cities and communities should consider the needs of truck circulation and parking/loading zones within residential and commercial areas to facilitate delivery of goods. Complicating urban freight is the need of the transportation system to accommodate other roadway users such as automobiles, public transit and pedestrians. For example, cities are implementing road diets to enhance and encourage walking, bicycling and pedestrian safety. According to the Federal Highway Administration, it is possible for road diets to accommodate freight movement if factors such as current land use, truck size, delivery parking areas, intersection design are considered in the planning process.

Urban freight distribution can include the following components, depending on the location of the urban area: Seaports allow ships to dock and transfer people or cargo to or from land. Seaports handle a variety of goods including cargo shipped by intermodal containers, bulk commodities such as crude oil, specialized cargo such as automobiles. Major container ports in North America include the Port of Los Angeles, Port of Long Beach, Port of New York and New Jersey, Port of Savannah, Port of Vancouver, Port of Oakland, Port of Virginia, Port of Houston, Port of Tacoma, Port of Charleston, Port of Seattle. Airports, more air cargo, are a significant component of the freight system, it is estimated that in the United States over $1.1 billion worth of goods traveled by air. The top five airports in the U. S. ranked by landed weight of all-cargo operations in 2014, are Memphis International Airport, Ted Stevens Anchorage International Airport, Louisville International Airport, Chicago O'Hare International Airport, Miami International Airport.

A distribution center is a warehouse or other specialized building that receives and distributes goods to a variety of destinations such as retail stores, consumers, manufacturing facilities, or other distribution centers. Railroads haul a variety of goods such as intermodal containers, bulk goods, other specialized cargo such as automobiles. In the United States, railroads are most used to transport cargo over distances of 1,000 to 2,000 miles. Railroads are complemented by rail yards that allow freight from shippers to be trucked in, transferred onto railcars, for trains to be assembled. There are three railroad classes in the United States: Class I, II, III. According to the Association of American Railroads, Class I railroads had a minimum carrier operating revenue of $433.2 million in 2011. There are seven Class I railroads in the United States: BNSF Railway, Canadian National Railway, Canadian Pacific Railway, CSX Transportation, Kansas City Southern Railway, Norfolk Southern Railway, Union Pacific Railroad.

In the United States, trucks transport the vast majority of goods in terms of both value. In fact, trucks transport 85% of goods traveling 249 miles or less. To transport their goods, trucks utilize the roadway network consisting of freeways and arterials; the roads that truck

Daesun Jinrihoe

Daesun Jinrihoe, which in its English-language publications has used the transliteration Daesoonjinrihoe and, from 2017, Daesoon Jinrihoe, is a Korean new religious movement, founded in April 1969 by Park Han-gyeong, known to his followers as Park Wudang. Daesoon thought is said to be a comprehensive system of truth representing the Great Dao of "resolution of grievances and reciprocation of gratitude into mutual beneficence". Daesoon Jinrihoe is the largest among more than one hundred different Korean religious movements constituting the group of new religions known as Jeungsanism and originating from the activities of Kang Jeungsan, believed by his followers to be the incarnated Supreme God. After Kang’s death in 1909, each of his main disciples, some of his relatives, went on to establish different new religions, which in turn splintered and fragmented into rival groups, of which today the most active outside Korea is Jeung San Do, founded in 1974; the rival group Jeung San Do is better known internationally, but less followed within Korea, while Daesoon Jinrihoe has concentrated its activities in Korea.

Paradoxically, the largest branch did not originate from a direct disciple of Kang. Jo Cheol-Je, known to his disciples as Jo Jeongsan, never met Kang, but claimed to have received a revelation from him in 1917, he was recognized as the mysterious successor Kang had announced in his prophecies by Kang’s sister and daughter, although the daughter founded her own separate branch. Jo Jeongsan's followers claim that, in 1909, Kang saw a train passing, which had the young Jo Jeongsan aboard, stated: “A man can do anything at the age of 15 if he is able to take his identification tag with him.” Jo Jeongsan's disciples claimed that these words amounted to an endorsement by Kang of Jo Jeongsan as his successor. Jo gathered a sizable number of followers and established land-reclaiming projects in the Anmyeondo and Wonsando Islands, aimed at improving the situation of his disciples. In 1925, he incorporated his religious order, Mugeukdo, in Jeongeup. Korea, was under Japanese occupation and, due to Japan’s hostility to new religions Jo decided to disband Mugeukdo in 1941.

After World War II, Japanese left Korea, in 1948 Jo was able to reconstitute the order, changing its name into Taegeukdo in 1950. New headquarters were established in Busan in the center of the city. Due to the new zoning regulations introduced in Busan, the headquarters were relocated to the suburb that came to be called Taegeukdo Village. Jo died on March 6, 1958. All his followers accepted that he had designated as his successor Park Han-Gyeong known as Park Wudang, a schoolteacher who had joined the movement after World War II, after having being forced to join the Japanese army, Taegeukdo continued as a united movement under Park for ten years, between 1958 and 1968. In 1968, a movement criticizing Park was led by one of Jo Yongnae; the two factions parted company. Jo Yongnae’s followers kept the name Taegeukdo and the headquarters at the Taegeukdo Village, while Park incorporated in 1969 a new religious order under the name Daesoon Jinrihoe, with headquarters at the Junggok Temple in Junggok-dong in Seoul.

Besides the faction of Taegeukdo led by Jo Yongnae and the followers of Park, who became part of Daesoon Jinrihoe, a third group should be mentioned. It included those members of Taegeukdo who tried to promote a reconciliation between the two factions and called for a return of Park to Taegeukdo Village; those in this third group formed in August 1969 an association called “Taegeukdo-jeongsin-hoe", which changed its name into “Taegeuk Jinrihoe” in March 1971. In 1972, Taegeuk Jinrihoe was dissolved by its members. Under Park’s guidance, Daesoon Jinrihoe had a spectacular success. According to some accounts, it became the largest new religion in Korea. In 1986, a large new temple was inaugurated in Yeoju, followed in 1991 by Daejin University and by other temples. In 1993, the movement’s headquarters were moved to the Yeoju Temple. Park had not named a successor and died in 1996. Many of his followers had believed that they would achieve the state of dotong, or perfect unification with the Tao, during Park's lifetime.

They opposed the idea of appointing a successor of Park, controversies followed. However, the main reason for the disputes, which had motivations preceding Park Wudang’s death, so that some divisions had manifested during his last years, was a controversy about the divinization of Park Wudang, together with Kang Jeungsan and Jo Jeongsan, in turn divinized; those favorable to the divinization were led by Yi Yu-jong, the chairperson of the Yeoju Headquarters Temple Complex, accused of administrative wrongdoings by his opponents. On July 16, 1999, a number of leaders of the faction opposed to Yi gathered at the headquarters in Yeoju and asked Yi to resign. A face-off erupted and the police was called, which escorted Yi out of the temple; the police had to intervene again in January 2000, when Yi's faction unsuccessfully tried to retake the Yeoju Headquarters. Yi's followers managed however to take control of Daesoon Jinrihoe's Junggo

Abhishek Sharma (actor)

Abhishek Sharma is an Indian Model and television actor known for playing Babbu Singh in Star Bharat's Nimki Mukhiya. He has work in Indian film Jaane Kyun De Yaaron, he is playing lead role in Nimki Mukhiya's sequel Nimki vidhayak. Abhishek Sharma is Elder son of Mrs. Rajni SHarma. Abhishek Sharma used to participate in a lot of cultural activities during his school days. After modelling for a year, he shifted to Mumbai in 2010, he did couple of shoots. He tied knot with singer in 9th Feb 2018 Abhishek Sharma plays role of Rathi in TV serial Suvreen Guggal – Topper of The Year in 2012, he played role of Ayan kid's show Best of Luck Nikki Season 3, 4 for Disney Channel, followed by Lallan Singh in Mere Angne Mein. After 800 auditions Abhishek Sharma bags lead role as Babbu Singh in Nimki Mukhiya, despite being antagonist his role is loved by everyone, he is playing lead role of Mintoo Singh in Nimki Vidhayak sequel of Nimki Mukhiya opposite to Bhumika Gurung

Blue Boar Quadrangle

The Blue Boar Quadrangle is a quadrangle at the University of Oxford's Christ Church. It was designed by Hidalgo Moya and Philip Powell, built between 1965 and 1968; the quadrangle has been described as "One of the best buildings of its kind during the expansion of higher education" by Lord McIntosh of Haringey, Minister for Culture and Sport. The quadrangle has held the classification of Grade II* listed building since 17 October 2006, a status shared by only 20,000 other structures in the country due to the unique nature of its 1960s architecture. Blue Boar underwent a substantial renovation from 2007-8, resulting in the conversion of all rooms to modern en-suites; the Blue Boar Quadrangle is just to the south of the historic Blue Boar Street, off St Aldate's, hence the name. The quadrangle, which hosts 61 Christ Church, Oxford first years during term time and interviewees and conference guests during the Christmas and Long Vacations is viewed by many as an eyesore when compared to other quadrangles in the college.

The accommodation consists of medium sized rooms with a desk, bed and window seat. With the large windows, the lighting is sufficient to work by, although may be considered dull by some; some rooms at ground level have a small problem with damp, due to the single-glazed windows and proximity to the grass. Blue Boar Quadrangle was built on the site of an old car park and garages, next to the narrow, high-walled Blue Boar Street; the quadrangle was designed so that the top floor penthouses provide a broken, set-back series of horizontal planes that help to reduce the scale of the development seen from the street and is constructed entirely of characteristic Portland Whitbed and Roach Stone, which adds a unique quality absent from most 1960s developments. The quad itself is an'L' shape, the rectangular nature being interrupted by the old college brewhouse. Most of the staircases are four storeys but staircase four is three storeys with a semi-basement, which houses archives and a meeting room. There is a new route from the path to Tom Quad which loops back behind Killcanon and brings you straight into the middle of the Blue Boar Quad.

This is for students only, but is defied by tourists in an attempt to see Oxford Students in their'natural habitat'. The route is longer than going through Killcanon but decidedly more aesthetically pleasing. Tom Quad Peckwater Quadrangle Meadow Building Christ Church Library Historic England. "Blue Boar Quadrangle ". National Heritage List for England. Retrieved 15 June 2015