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The Terminator

The Terminator is a 1984 American science fiction film directed by James Cameron. It stars Arnold Schwarzenegger as the Terminator, a cyborg assassin sent back in time from 2029 to 1984 to kill Sarah Connor, whose son will one day become a savior against machines in a post-apocalyptic future. Michael Biehn plays a reverent soldier sent back in time to protect Sarah; the screenplay is credited to Cameron and producer Gale Anne Hurd, while co-writer William Wisher Jr. received a credit for additional dialogue. Executive producers John Daly and Derek Gibson of Hemdale Film Corporation were instrumental in financing and production; the Terminator topped the United States box office for two weeks and helped launch Cameron's film career and solidify Schwarzenegger's status as a leading man. Its success led to a franchise consisting of several sequels, a television series, comic books and video games. In 2008, The Terminator was selected by the Library of Congress for preservation in the National Film Registry as "culturally or aesthetically significant".

In 1984 Los Angeles, a cyborg assassin known as a Terminator arrives from 2029. Kyle Reese, a human soldier sent back in time from the same year, arrives shortly afterwards; the Terminator begins systematically killing women named Sarah Connor, whose addresses it finds in the telephone directory. It tracks the last Sarah Connor to a nightclub; the pair steal a escape with the Terminator pursuing them in a police car. As they hide in a parking lot, Kyle explains to Sarah that an artificial intelligence defense network, known as Skynet and created by Cyberdyne Systems, will become self-aware in the near future and initiate a nuclear holocaust. Sarah's future son John will rally the survivors and lead a resistance movement against Skynet and its army of machines. With the Resistance on the verge of victory, Skynet sent a Terminator back in time to kill Sarah before John is born, to prevent the formation of the Resistance; the Terminator, a Cyberdyne Systems Model 101, is an efficient killing machine with a powerful metal endoskeleton and an external layer of living tissue that makes it appear human.

Kyle and Sarah are apprehended by police after another encounter with the Terminator. The Terminator attacks the police station. Kyle and Sarah escape, steal another car and take refuge in a motel, where they assemble pipe bombs and plan their next move. Kyle admits that he has been in love with Sarah since John gave him a photograph of her, that he traveled through time to save her; the Terminator kills Sarah's mother and impersonates her when Sarah, unaware of the Terminator's ability to mimic voices, attempts to contact her via telephone. When they realize it has relocated them, they escape in a pickup truck while it chases them on a motorcycle. In the ensuing chase, Kyle is wounded by gunfire while throwing pipe bombs at the Terminator. Enraged‚ Sarah knocks the Terminator off its motorcycle but loses control of the truck, which flips over; the Terminator, now bloodied and badly damaged, hijacks a tank truck and attempts to run down Sarah, but Kyle slides a pipe bomb onto the tanker's hose tube, causing an explosion that burns the flesh from the Terminator's endoskeleton.

It pursues them into a factory. He jams his final pipe bomb into the Terminator's abdomen, blowing it apart, injuring Sarah, killing himself; the Terminator's torso grabs Sarah. She lures it into a hydraulic press, crushing it. Months a pregnant Sarah is traveling through Mexico, recording audio tapes to pass on to her unborn son, John. At a gas station, a boy takes an instant photograph of her and she buys it—the same photograph that John will give to Kyle. Arnold Schwarzenegger as the Terminator, a cybernetic android disguised as a human being sent back in time to assassinate Sarah Connor. Michael Biehn as Kyle Reese, a human Resistance fighter sent back in time to protect Sarah. Linda Hamilton as Sarah Connor, the Terminator's target, soon to be the mother of the future Resistance leader John Connor. Paul Winfield as Ed Traxler, a police Lieutenant who tries to protect Sarah. Lance Henriksen as Vukovich, a member of the LAPD. Earl Boen as Dr. Silberman, a criminal psychologist. Bess Motta as Ginger, Sarah's roommate.

Rick Rossovich as Matt, Ginger's boyfriend. Additional actors included Shawn Schepps as Sarah's co-worker at the diner. In Rome, during the release of Piranha II: The Spawning, director Cameron fell ill and had a dream about a metallic torso holding kitchen knives dragging itself from an explosion. Inspired by director John Carpenter, who had made the slasher film Halloween on a low budget, Cameron used the dream as a "launching pad" to write a slasher-style film. Cameron's agent requested that he work on something else. After this, Cameron dismissed his agent. Cameron returned to Pomona and stayed at the home of science fiction writer Randall Frakes, where he wrote the draft for The Terminator. Cameron's influences included 1950s science fiction films, the 1960s fantasy television series The Outer Limits, contemporary films such as The Driver and Mad Max 2. To translate the draft into a script, Cameron enlisted his friend Bill Wisher, who had a similar approach to storytel

Kermandie Football Club

The Kermandie Football Club was an Australian rules football club that played in the Southern Football League in Tasmania, Australia. The club was founded in 1887 and went out of existence in March 2010. Huon Football Association Premierships: 1905, 1910, 1911, 1916, 1919, 1921, 1924, 1927, 1929, 1930, 1936, 1937, 1939, 1946, 1949, 1952, 1954, 1956, 1961, 1965, 1969, 1993, 1996 Runners Up: 1921, 1928, 1934, 1938, 1948, 1953, 1958, 1962, 1970, 1977, 1988, 1995 Southern Football League Premierships: 2000, 2005, 2007 Peter Hodgeman Medalists 2007 - Andrew NashWilliam Leitch Medalists Nil. Club Record Games Holder 400 by Shane O'Neil Club Record Attendance 5,401 - Kermandie 13.11 v New Norfolk 8.11 - 2000 SFL Grand Final at North Hobart Oval Club Record Score Not Documented. Kermandie FC on Australian Rules website

Muskegon Pier Light

The Muskegon South Pierhead Light or Muskegon Pier Light is a lighthouse located on the channel in the harbor of Muskegon, Michigan. This site is accessible to the public by walking through the pedestrian walkway between the NOAA and USCG stations; the lighthouse is available for tower tours during the summer months between Memorial Day and Halloween weekends. Up-to-date hours are available at www.muskegonlights.org Built in 1851, Muskegon's first lighthouse was a brick structure. This Lightkeeper's dwelling was located at the intersection of Beach & Fulton, near the Muskegon channel, was topped with a wooden light tower in its center. No known photographs of this structure exist. In 1870, a new one and half story wooden-frame Lightkeeper's dwelling was painted white, it was constructed with a short, square wooden tower on the front side of the structure, rising above its gabled roof. Replacing the deteriorating 1851 lighthouse, this structure was built on the same parcel of land and topped with a cast-iron lantern room.

The next year, a beacon light was built at the end of the pier, extending out from the channel on the south side with an elevated catwalk. As time went on, the piers were extended further, a fog horn structure was built with an elevated catwalk to connect the beacon light to the fog horn in 1899; the existing Muskegon South Pierhead Light conical steel tower replaced the wooden rear range beacon light in 1903, utilizing the original, historic lantern room from the previous 1870 lighthouse structure. In 1927, construction began on the arrowhead harbor; the Muskegon South Breakwater Light was temporary established in 1929 and the steel, pyramidal-designed tower and fog horn were completed in 1930 to mark the outer end of the breakwall. In 1931, the Muskegon South Pierhead Light fog horn and extension were removed and the piers were shortened, leaving the pier at the length visible today; the lights were declared excess property by the U. S. Government in 2008, a notice was sent out nationwide, seeking a new caretaker.

In 2010, after completing a lengthy application process, the Michigan Lighthouse Conservancy was awarded possession of both the Muskegon South Pierhead Light and the Muskegon South Breakwater Light through the National Historic Lighthouse Preservation Act. With the help of local volunteers, the Muskegon South Pierhead Light began limited public openings in 2013, by 2015 scheduled public tours were offered. Restoration and public accessibility efforts are ongoing at both the Muskegon South Pierhead Light and Muskegon South Breakwater Light, in addition to the Alpena Lighthouse; the Muskegon South Pierhead Light is a round cast iron tower located at the end of the southern pier. The entire lighthouse is painted red. Muskegon Breakwater Light Media related to Muskegon Pier Light at Wikimedia Commons Michigan Lighthouse Conservancy Lighthouse Central, History and Way points for Muskegon South Pier Light The Ultimate Guide to West Michigan Lighthouses by Jerry Roach. ISBN 0-9747977-0-7

Black people and Mormonism

Over the past two centuries, the relationship between black people and Mormonism has a history that includes both official and unofficial discrimination, but more it has become one of increased outreach and involvement. Since the earliest decade of the church, Black Mormons have been members of The Church of Jesus Christ of Latter-day Saints. While at least two black men held the priesthood in the early church, from the mid-1800s until 1978, the LDS Church had a policy which prevented most men of black African descent from being ordained to the church's lay priesthood and barred black men and women from the ordinances of its temples. Under the temple and priesthood restrictions before 1978, most black members of African descent could not be ordained to offices in the Priesthood nor participate in temple ordinances besides baptisms for the dead. For a time in the 1960s and 1970s, they were not allowed to perform baptisms for the dead either. For men and boys at age 12 in the LDS Church, priesthood ordination is required to hold leadership roles, perform baptisms, bless the sacrament, give other blessings.

Since black men of African descent could not hold the priesthood, they were excluded from holding leadership roles and performing these rituals. Temple ordinances are necessary for members to receive the endowment and marriage sealings necessary for exaltation, most black members could not enjoy these privileges during their lifetimes. Church leaders taught. In 1978, the First Presidency and the Quorum of the Twelve, led by church president Spencer W. Kimball, declared they had received a revelation that the time had come to end these restrictions. After this revelation, people of African descent could hold priesthood offices and could be granted temple admittance; as early as 1908, a church publication stated that blacks could not receive the priesthood because their spirits were less valiant in the pre-existence. Church leaders used this explanation until 1978. Joseph Smith and Brigham Young reasoned that black skin was a result of the Curse of Cain or the Curse of Ham, they used these Biblical curses to justify slavery.

Young believed the curse made black people ineligible to vote, marry white people, or hold the priesthood. Successive church presidents continued to use the Biblical curses to justify excluding black men from priesthood ordination and excluding black men and women from the church's temples. Since that time due to the policy change and increased outreach the number of black members in the LDS Church has grown especially in Africa; the priesthood of most other Mormon denominations, such as the Community of Christ and Strangite, have always been open to persons of all races. From 1849 to 1978, the church prohibited anyone with real or suspected black ancestry from being ordained to the priesthood. In 1978, the church's First Presidency declared in a statement known as "Official Declaration 2" that the ban had been lifted by the Lord. Before 1849, a few black men had been ordained to the priesthood under Joseph Smith; as part of this ban, both black men and women at various times were prohibited from taking part in ceremonies in LDS temples, serving in any significant church callings, serving missions, attending priesthood meetings, speaking at firesides, or receiving a lineage in their patriarchal blessing.

Spouses of black people were prohibited from entering the temple. Over time, the ban was relaxed so that black people could attend priesthood meetings and people with a "questionable lineage" were given the priesthood, such as Fijians, Indigenous Australians, Egyptians, as well as Brazilians and South Africans with an unknown heritage who did not appear to have any black heritage. During this time, the church taught that the ban came from God and gave several race-based explanations for the ban, including a curse on Cain and his descendants, Ham's marriage to Egyptus, a curse on the descendants of Canaan, that black people were less valiant in their pre-mortal life, they used LDS scriptures to justify their explanations, including the Book of Abraham which teaches that the descendants of Canaan were black and Pharaoh could not have the priesthood because he was a descendant of Canaan. In 1978, the church issued a declaration that the Lord had revealed that the day had come in which all worthy males could receive the priesthood.

This was adopted as scripture. They taught that the ancient curse was lifted and that the Quorum of the Twelve heard the voice of the Lord. During the early years of the Latter Day Saint movement, at least two black men held the priesthood and became priests: Elijah Abel and Walker Lewis. After Smith's death in 1844, Brigham Young became president of the main body of the church and led the Mormon pioneers to what would become the Utah Territory. Like many Americans at the time, the territorial governor, promoted discriminatory views about black people. On January 16, 1852, Young made a pronouncement to the Utah Territorial Legislature, stating that "any man having one drop of the seed of... in him hold the priesthood." As recorded in the Journal of Discourses, Young taught that black people's position as "servant of servants" was a law under heaven and it was not the church's place to change God's law. Under the racial restrictions that lasted from Brigham Young's presidency until 1978, persons with any black African ancestry could not receive church priesthood or any temple ordinances including the endowment and eternal marriage or participate in any proxy ordinances for the dead.

An important exception to this temple ban was that (except for a complete temple ban period from

Salvage for Victory

The Salvage for Victory campaign was a program launched by the US Federal Government in 1942 to salvage materials for the American war effort in World War II. On January 10, 1942, the US Office of Production Management sent pledge cards to retail stores asking them to participate in the effort by saving things like waste paper, scrap metal, old rags, rubber; that month, the Bureau of Industrial Conservation of the War Production Board asked all American mayors to salvage the same kinds of materials from municipal dumps and incinerators. In New York City, the Department of Sanitation began picking up materials collected for the drive outside of homes and apartment buildings at 11:00 am Sunday mornings. Salvage for Victory poster, another Loading household salvage in Salvage for Victory truck

Kentucky literature

The literature of Kentucky, United States, includes fiction and nonfiction. Representative authors include Wendell Berry. A printing press began operating in Lexington in 1787. Writers of the antebellum period included Theodore O'Hara; the prolific Southern writer Robert Penn Warren wrote his first novel Night Rider based on the Kentucky-Tennessee Black Patch Tobacco Wars. Category:Writers from Kentucky List of newspapers in Kentucky Category:Kentucky in fiction Category:Libraries in Kentucky Southern United States literature American literary regionalism