Kama means "desire, longing" in Hindu and Buddhist literature. Kama connotes sexual desire and longing in contemporary literature, but the concept more broadly refers to any desire, passion, pleasure of the senses, desire for, longing to and after, the aesthetic enjoyment of life, affection, or love, enjoyment of love is with or without enjoyment of sexual and erotic desire, may be without sexual connotations. Kama is one of the four goals of human life in Hindu traditions, it is considered an essential and healthy goal of human life when pursued without sacrificing the other three goals: Dharma and Moksha. Together, these four aims of life are called Puruṣārtha. Kama means "desire, wish or longing". In contemporary literature, kama refers to sexual desire. However, the term refers to any sensory enjoyment, emotional attraction and aesthetic pleasure such as from arts, music, painting and nature; the concept kama is found in some of the earliest known verses in the Vedas. For example, Book 10 of the Rig Veda describes the creation of the universe from nothing by the great heat.
There in hymn 129, it states: The Brhadaranyaka Upanishad, one of the oldest Upanishads of Hinduism, uses the term kama in a broader sense, to refer to any desire: Ancient Indian literature such as the Epics, which followed the Upanishads and explain the concept of kama together with Artha and Dharma. The Mahabharata, for example, provides one of the expansive definitions of kama; the Epic claims kama to be any agreeable and desirable experience generated by the interaction of one or more of the five senses with anything congenial to that sense and while the mind is concurrently in harmony with the other goals of human life. Kama implies the short form of the word kamana. Kama, however, is more than kamana. Kama is an experience that includes the discovery of an object, learning about the object, emotional connection, the process of enjoyment and the resulting feeling of well-being before and after the experience. Vatsyayana, the author of the Kamasutra, describes kama as happiness, a manasa vyapara.
Just like the Mahabharata, Vatsyayana's Kamasutra defines kama as pleasure an individual experiences from the world, with one or more senses: hearing, tasting and feeling—in harmony with one's mind and soul. Experiencing harmonious music is kama, as is being inspired by natural beauty, the aesthetic appreciation of a work of art, admiring with joy something created by another human being. Kama Sutra, in its discourse on kama, describes many forms of art and music, along with sex, as the means to pleasure and enjoyment. Pleasure enhances one's appreciation of incense, music, scented oil, yoga stretching and meditation, the experience of the heart chakra. Negativity and hesitation blocks the heart chakra, openness is impaired while attached to desires. Kamala in the heart chakra, is considered to be a seat of devotional worship. Opening the heart chakra is awareness of a divine communion and joy for communion with deities and the self. John Lochtefeld explains kama as desire, noting that it refers to sexual desire in contemporary literature, but in ancient Indian literature kāma includes any kind of attraction and pleasure such as those deriving from the arts.
Karl Potter describes kama as an capacity. A little girl who hugs her teddy bear with a smile is experiencing kama, as are two lovers in embrace. During these experiences, the person connects and identifies the beloved as part of oneself and feels more complete and whole by experiencing that connection and nearness. This, in the Indian perspective, is kāma. Hindery notes the diverse expositions of kama in various ancient texts of India; some texts, such as the Epic Ramayana, paint kama through the desire of Rama for Sita — a desire that transcends the physical and marital into a love, spiritual, something that gives Rama his meaning of life, his reason to live. Sita and Rama both express their unwillingness and inability to live without the other; this romantic and spiritual view of kama in the Ramayana by Valmiki is quite different, claim Hindery and others, than the normative and dry description of kama in the law codes of smriti by Manu for example. Gavin Flood explains kama as "love" without violating dharma and one's journey towards moksha.
In Hinduism, kama is regarded as one of the four proper and necessary goals of human life, the others being Dharma and Moksha. Ancient Indian literature emphasizes that dharma is essential. If dharma is ignored and kama lead to social chaos. Vatsyayana in Kama Sutra recognizes relative value of three goals as follows: artha precedes kama, while dharma precedes both kama and artha. Vatsyayana, in Chapter 2 of Kama Sutra, presents a series of philosophical objections argued against kama and offers his answers to refute those objections. For example, one objection to kama, acknowledges Vatsyayana, is this concern that kāma is an obstacle to moral and ethical life, to religious pursuits, to hard work, to productive pursuit of prosperity and wealth; the pursuit of pleasure, claim objectors, encourages individuals to commit unrighteous deeds, bring distress, car
Canadian Lutheran World Relief is a humanitarian agency engaged in community development, refugee resettlement, emergency relief, basic commodity shipments, volunteer placement and alternative trade. CLWR was founded in March 1946 by Lutherans in Canada who wished to respond to refugee and relief needs following the Second World War; this facilitated the sending of clothing, bedding and food to displaced persons in Europe. Thousands of refugees were assisted in finding a new home in Canada. Development work is focused in Zambia, India and Peru. A small scale irrigation program is operated in Ethiopia through Canadian Foodgrains Bank, of which CLWR is a founding member. Relief commodities are shipped to where needed most and to where they can be most transported, this being in Africa. Recent shipments have been directed to Mauritania and Tanzania. Refugees come from Africa, Latin America, the Middle East and Eastern Europe. Community development is undertaken in partnership with the Lutheran World Federation, with support funding from the Canadian International Development Agency and donations from individual supporters.
CLWR works with other local partners in Bolivia and Peru as well as in Ethiopia, where food-for-work programs assist communities in constructing water projects. In all project countries, goals include food security, economic development, environmental protection, gender equality, organizational strengthening, HIV and AIDS prevention. CLWR recognizes the United Nations' Millennium Development Goals in planning community development. Since 1979, CLWR has sponsored refugees as an official Sponsorship Agreement Holder with the Government of Canada; each year one hundred refugees are resettled by CLWR into Canada. CLWR's Toronto and Vancouver offices administer the refugee program. CLWR responds to natural and human disasters in partnership with other members of the international aid networks of the LWF and Action by Churches Together International. 100 percent of all donations designated for emergency response measures are forwarded for relief activities. Through the We Care program, thousands of donated kits and quilts are delivered annually into situations of need around the world.
We Care kits are assembled by individuals and groups who are interested in supporting this part of CLWR's work. Kits contain hygiene products, school supplies, sewing goods and more. CLWR offers volunteer opportunities in developing countries across Latin America and Asia; the duration of these placements range from six months to two years and are organized in cooperation with partner organizations in the country of destination. The partner is the LWF; the variety of work is broad and is based on the skills of the volunteers and the needs of the host organization. CLWR is a member of ACT Development, a global alliance of churches and related agencies working on development that are committed to working together. Canadian Lutheran World Relief Grams, Grant W.: T. O. F. Herzer and His work with German speaking Immigration to Canada, in Journal of Canadian Church Historical Society, XLVII pp. 161–183
Ronnie Lee Cunningham is a keyboard player and singer and former member of the 1970s rock band LAW. In 1969 he joined, but before that he was band leader of a group called The Ronnie Lee Thing. He had recorded his first single when he was 14 years of age. Cunningham was friends with LAW founding member Steve Acker and he joined LAW in 1973, he sang lead on many of their recordings. As a musician he has played either bass guitar or organ with Bad Company, Earth Wind & Fire, Al Jarreau, Bob Seger and Stevie Wonder, he has worked with Michael Winslow of Police Academy fame. In 2002 Cunningham and members of Brainchild got together to play at a concert at the Yankee Lake Ballroom in Brookfield to raise money for an autism center. Phoenix – Power – Charisma – CA-1-2208 – 1979 MSN
Perkinstown is an unincorporated community located in the town of Grover, Taylor County, United States. Perkinstown is located on County Highway M in the Chequamegon National Forest, 10 miles east-northeast of Gilman. Logging began in the area around the 1860s; the first homesteaders staked their claims nearby in 1882. In 1892 Shaws started a leather tannery in Perkinstown, using hemlock bark from the surrounding forests, for a time dumping the waste sludge in Kathryn Lake. By 1893 the town had six saloons. In 1900 the tannery shut down. In 1933 the Perkinstown CCC Camp opened nearby, helped build the Winter Sports Area, among other projects. More details on history are in Mary Schultz's compilation, in the references above
Bala Miller was a Nigerian musician, influential in the development of the highlife music scene in Nigeria. The son of Rev Miller of Zaria, a missionary, an early Christian convert from Hausaland. Miller was born in 1928 in Plateau State, he was the last son in a family of three boys. Miller's upbringing exposed him to music at an early age, he developed interest in music when his father was posted to the Holy Trinity Church in Lokoja, for the first time in his life, he saw various musical instruments within the church and its adjoining school, instruments that were purchased or handed down by the colonial militia. Miller took interest in playing the church's musical instruments, at age nine, he was in the school's band and sang during church services, he attended Lagos where he was active in the school's band. While in school, he joined a Calabar Brass Band that played in weddings. After graduation, he studied marketing and played as a part-time member of Samuel Akpabot's band, he worked for Lever Brothers in Lagos and in the evenings played the trumpet or the cornet with Akpabots' band.
When Akpabot traveled abroad, Miller formed a band with an hotelier, Laremi Cole called the West End Club after Cole's West End Hotel. However, working for Lever Brothers entailed that Miller traveled a lot, so when he was posted outside of Lagos, Miller introduced Victor Olaiya, a trumpeter and band leader in one of Bobby Benson's bands to join West End Club as band leader, they had a hit with Oni dodo, oni moi moi. Chris Ajilo, a band leader in England and his friend Sammy Lartey joined the team, they played at the hotel for kicks, however the band was struggling financially. But when Benson approached Ajilo and another bandmate, Samuel Lartey to form a new band, their exit caused disruption in the band and Miller had to regroup. Luckily, Miller wrote his first major hit Kusimilaya, the song's popularity coincided with the visit of Queen Elizabeth to Nigeria and Miller's song was performed during the queen's visit, he composed Kusimilaya 2, teaming with Fela Sowande and Steve Rhodes for the arrangement.
In 1956, he joined Nigerian Breweries and was posted to Kaduna, with Victor Olaiya, the leading band member, the band became known as Victor Olaiya and the Cool Cats. While in Northern Nigeria, Miller visited a hotel that had three bands playing, one of the bands was called Universal Band, he became a mentor to the band's members; the band changed their name to Sahara All-Stars, after a visit to the Lagos music scene. Miller worked for different corporations, in 1966, he worked for the Nigeria Port Authority in Lagos, there he formed the company's band, Harbours Dance Band; the new band played at Island Club. In 1973, he organized the establishment of a music school in Kano; the governor of Kano, Audu Bako was a friend of Miller and had asked Miller for input in solving juvenile delinquency within the state, Miller suggested a musical school to train young adults how to play instruments. When the school opened in 1973, Miller was appointed its first director. In 1977, Miller was involved in the development of the music programme at FESTAC 77, during the festival's preparations, he was inspired to form a new band.
In March 1977, after placing ads for players, he formed Bala Miller and the Music Pyrameeds of Africa. A twelve piece band that grew to become a 28 piece big band; the band was innovative for his use of hausa lyrics in highlife composition. In 1985, Miller had a variety show on NTA Network
Lough Ree Yacht Club is a sailing club based in Ballglass, near Athlone, Ireland. Founded in 1770, albeit under the name Athlone Yacht Club, it claims to be one of the oldest yacht clubs in the world, although another Irish yacht club, The Royal Cork Yacht Club has proven to be the world's first and oldest yacht club. In any event it is the oldest club based on an inland lake; the tradition of organized pleasure boating in Athlone goes back to at least 1731, with a regatta on the River Shannon amongst the'diversions' promised for a festival week in the town. Athlone is founded on the River Shannon, just south of Lough Ree, the second largest of Ireland's big lakes. Early activities included an annual regatta, located around the hill in Hillquarter townland; this hill gave the organising committee a viewing position from which they could review the progress of the yachts. Other events appear to have involved a rendezvous at some agreed place and a cruise in company in the manner of a naval flotilla but racing developed.
From these incidental activities an organization in the form of a club was established. It was known as Athlone Yacht Club and was renamed Lough Ree Yacht Club in 1895 due to the financial difficulties, run into over the previous years. By this time most its members sailed out of a small, sheltered bay at Ballyglass, on Lough Ree itself; the Club Members have since, the early twentieth century, owned their own premises. In July 2006, larger premises were opened, as the second substantial expansion of the clubhouse premises, yet the original building built in the early twentieth century is now a "building-within-a-building", in that it now functions as the office housed within the clubhouse proper. Jetty space was expanded with the addition of floating jetties with full facilities, a new 2-level boathouse was constructed a year later. In 2012, the Club completed the acquisition of 3 acres of adjacent lands, which will enable further expansion of the Club's facilities to meet the needs of its burgeoning membership.
Although the record of pleasure sailing on the waters around Athlone goes back to 1731, organized club sailing did not commence before 1770. And notwithstanding the change in name and premises during subsequent years, Lough Ree Yacht Club is said to be the second or third oldest club in the world; this claim relies upon the Club's own assertions on its origins. On the other hand, it has never been publicly challenged. Whether the Club is second or third oldest in the world depends upon whether an organization described as the Flotilla of the Neva, St Petersburg, Russia, is a Yacht Club by modern or historical standards, it has been claimed that the Flotilla was established in 1718. However, there is little presence of the club on the World Wide Web, one visitor in September 2005 described it as "not quite a yacht club". Although all old yacht clubs could be described thus at some point during their histories, not for their entire duration. Accordingly, Lough Ree Yacht Club is arguably the second oldest yacht club in the world.
The eldest, as it happens is Irish, the Royal Cork Yacht Club. The Club is but not associated with the Shannon-One-Design, a single-sail class of open clinker built boat designed for a crew of two. Subsequently, it was considered desirable to bring a third person along, this has now become the class rule; the SOD was modelled on a traditional 18'-0" lake boat. The SOD was designed by Morgan Giles of Teignmouth, it was introduced to the Club in 1922 in response to a growing demand for a one-design competitive and less expensive dinghy. Over a hundred and forty have now been built for the Shannon Lakes all by the master craftsmen such as Walter Levinge, Peter Quigley, Jimmy Furey of Lough Ree; some of the original fleet still continues to race. Sail numbers started at No. 32. The largest and most significant event run by the club annually is a week-long event commencing on the August Bank Holiday. Other than SOD's, the Club is made up of a growing number of barge owners, as well as a large mixed cruiser class and a junior section, both of which are active.
Junior sailing was introduced in 1968, today instructs beginners with a fleet of Optimist, Laser and Laser Pico dinghies. Royal Cork Yacht Club Athlone Lough Ree Yacht Club Wavelinecruisers, Quigley's Marina