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Wolfville is a Canadian town in the Annapolis Valley, Kings County, Nova Scotia, located about 100 kilometres northwest of the provincial capital, Halifax. The town is home to Landmark East School; the town is a popular tourist destination. Amazing views of Cape Blomidon, the Bay of Fundy and Gaspereau Valley bring people to the town, as well as the growing wine industry; the town is the home base for the Magic Wine Bus, a bus that takes tourists from winery to winery in the surrounding area. The downtown portion of Wolfville has long been acclaimed as a "bustling little bubble", it has a vibrant nightlife as it is speckled with lively pubs and bars. Cute cafes and shops fill the picturesque strip. Wolfville is home to the Acadia Cinema Cooperative, a non-profit organization that runs the local movie/performance house. In the past few years, several Victorian houses in Wolfville have been converted to bed and breakfast establishments. From ancient times the area of Wolfville was a hunting ground for many First Nations peoples, including the Clovis, Bear River, Shields Archaic groups.

They were attracted by the salmon in the Gaspereau River and the agate stone at Cape Blomidon, with which they could make stone tools. Many centuries before European contact, Mi'kmaq people, related to the Algonquin and Ojibwe peoples, migrated into Nova Scotia; the Mi ` kmaq were seasonal hunters, traveling on webbed snowshoes to hunt deer. They used the various semi-precious stones from the Blomidon area to make arrowheads. After an initial effort in 1604 by Pierre Dugua, Sieur de Mons and his cartographer Samuel de Champlain to establish a colony at Saint Croix Island, the colony was relocated to the Habitation at Port-Royal; the French and the Mi'kmaq established a reciprocal trading relationship which continued to serve both peoples well until the mid eighteenth-century. The French found the area to be rich in fine fertile land. Reports sent to France by individuals such as Samuel de Champlain, Marc Lescarbot and Nicolas Denys proclaimed the rich bounty to be found in the Annapolis Valley area.

French settlement efforts continued in starts. By 1636 under Charles de Menou d'Aulnay, Port Royal was reestablished after Acadia/Nova Scotia was transferred from England to the French under the Treaty of Saint-Germain-en-Laye; the progeny of these settlers, as well as the second wave of settlers under Hector d'Andigné de Grandfontaine, would become known as the Acadians. By the late 1690s their population numbered about 350. French settlement in the Wolfville area began in about 1680, when Pierre Melanson established his family at Grand-Pré; the Acadians prospered as farmers by enclosing the estuarine salt marshes with dykes, converting the reclaimed lands into fertile fields for crops and pasturage. In 1710, Acadia was lost by the French crown after the English laid siege to Port Royal/Annapolis Royal. Under the 1713 Treaty of Utrecht, signed at the close of the War of the Spanish Succession, Acadia was ceded for the final time to the British. For the next thirty-six years, until the establishment of Halifax in 1749, the British remained at Annapolis Royal and Canso.

The French-speaking Catholic population grew over the intervening years to well over 10,000 and the Minas region became the principal settlement. Acadia was a borderland region between two empires, this caused a complex socio-political environment to develop for the Acadians. Both the British and the French coaxed and threatened the Acadians in attempts to secure their loyalty as is evidenced by the various oaths of allegiance each side attempted to extract from them; this complex situation led many Acadians to attempt to maintain a neutral path. During the War of the Austrian Succession, the Acadians in the Wolfville area were implicated in the Battle of Grand Pré, during which a French Canadian military force, reinforced by Mi'kmaq and Acadians, defeated a British force. With the onset of the Seven Years' War between Great Britain and France, the Acadians in the Wolfville area, along with all Acadians in peninsular Nova Scotia, suffered under the deportations that took place during the British Expulsion of the Acadians.

Beginning in September 1755 and continuing into the fall 2,000 Acadians were deported from the area around Wolfville. The villages lying beyond Grand-Pré were burned by the British forces, still more buildings were destroyed by both sides during the guerilla war that took place until 1758. Around 1760, the British government in Nova Scotia made several township plots of land available in the Annapolis Valley for colonization by English settlers. Horton Township was created in the Grand-Pré/Wolfville Area; because of pressure on agricultural lands in New England, Anglophone farmers moved north in search of fertile land at a reasonable price. It is thought that between 1760 and 1789, more than 8,000 people known as New England Planters emigrated to the land around the Annapolis Valley. In 1763, there were 154 families living in the area of Horton Township; the New England Planters set up a agricultural economy, exporting cattle and grain, apples, as well as developing lumbering and shipbuilding.

They settled and re-used the same dyke-lands as the Acadians had used before them and expanding the agricultural dykes. They developed a major expansion in 1808, the three-mile-long Wickwire Dyke, which connected the Wolfville and Grand Pre dykes; this allowed the agricultural development of an additional 8,000 acres. The town site for Horton was surv

Divinization (Christian)

In Christian theology, divinization, or theopoesis or theosis, is the transforming effect of divine grace, the spirit of God, or the atonement of Christ. Although it means to become divine, or to become god, most Christian denominations do not interpret the doctrine as implying an overcoming of a fundamental metaphysical difference between God and humanity, for example John of the Cross had it: "it is true that its natural being, though thus transformed, is as distinct from the Being of God as it was before"; the term was used in Greco-Roman pagan society to venerate a ruler. It was inconceivable to Jewish piety. Yet, with a time, it was adopted in Eastern Christianity by the Greek Fathers to describe spiritual transformation of a Christian; the change of human nature was understood by them as a consequence of a baptized person being incorporated into the Church as the Body of Christ. Divinization was thus developed within the context of incarnational theology; the teaching about deification of a Christian can be found as early as in the works of Irenaeus, a Greek Father, a head of the church of Lyons e.g. in the preface to his Adversus Haereses vol.

5. Athanasius of Alexandria was an author of the phrase about Jesus Christ which has become popular in Christmas homilies: "He was made human so that he might make us gods". Divinization in the context of the Eucharist was taught by Gregory of Cyril of Alexandria; the term never meant for them breaching the absolute ontological distinction between God and his creation. There were many different references to divinization in the writings of the Church Fathers. In the second century, bishop of Lyons said that God had "become what we are, that He might bring us to be what He is Himself." He added: Do we cast blame on him because we were not made gods from the beginning, but were at first created as men, later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, "I have said, Ye are gods. For it was necessary at first that nature be exhibited after that what was mortal would be conquered and swallowed up in immortality.

At about the same time, Clement of Alexandria, wrote: "Yea, I say, the Word of God became a man so that you might learn from a man how to become a god." Clement further stated that "f one knows himself, he will know God, knowing God will become like God.... His is beauty, true beauty, for it is God, that man becomes a god, since God wills it. So Heraclitus was right when he said,'Men are gods, gods are men.'" Clement of Alexandria stated that "he who obeys the Lord and follows the prophecy given through him... becomes a god while still moving about in the flesh."Justin Martyr c. 100–165) insisted that in the beginning men "were made like God, free from suffering and death," and that they are thus "deemed worthy of becoming gods and of having power to become sons of the highest."Athanasius, bishop of Alexandria, stated his belief in literal deification: "The Word was made flesh in order that we might be made gods.... Just as the Lord, putting on the body, became a man, so we men are both deified through his flesh, henceforth inherit everlasting life."

Athanasius observed: "For the Son of God became man so that we might become God."Augustine of Hippo said: "But he himself that justifies deifies, for by justifying he makes sons of God.'For he has given them power to become the sons of God'. If we have been made sons of god, we have been made gods." "To make human beings gods," Augustine said, "He was made man, God". Augustine goes on to write that " are not born of His Substance, that they should be the same as He, but that by favour they should come to Him...". Other references to divinization in the writings of the Church Fathers include the following: Irenaeus "he Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be what He is Himself." "'For we cast blame upon, because we have not been made gods from the beginning, but at first men at length gods. " "For it was necessary, at first, that nature should be exhibited. Clement of Alexandria "he Word of God became man, that thou mayest learn from man how man may become God."

"For if one knows himself, he will know God. Heraclitus rightly said, "Men are gods, gods are men." For the Word Himself is the manifest mystery: God in man, man God" "e who listens to the Lord, follows the prophecy given by Him, will be formed in the likeness of the teacher—made a god going about in flesh." "And to be incorruptible is to participate in divinity..." Justin Martyr " were made like God, free from suffering and death, provided that they kept His commandments, were deemed deserving of the name of His sons, yet they, becoming like Adam and Eve, work out death for themselv

Koolair Power Station

The Kankesanthurai Power Station was a fuel oil-run thermal power station, commissioned as part of the urgent plan by the Ceylon Electricity Board to overcome the 1990s power crisis. Construction of the power station began in August 1998, the power station was commissioned three months on 4 November 1998 in Kankesanthurai, in the Jaffna Peninsula of Sri Lanka, it was the biggest power station in the Jaffna region, at that time. Despite having an original installed capacity of 19.4 MW, the power station had operated in the 8-15 MW range due to conflict damage caused by artillery fire to the plant in May 2000. The operators were unable to repair the damage due to the insurance company rejecting the claim, stating that it was due to war, not due to terrorism for which it was insured for; the plant equipment was imported in 1996 and commissioned in Ethul Kotte and Malabe as separate power stations with capacities of 11.2 MW and 8.2 MW. Due to the protests and complaints against the high levels of noise of up to 100dB caused by the operation of the Kotte Power Station in the residential area, it was transferred 400 km to its final location at Kankesanthurai in the Jaffna District, in August 1998.

The plant operated only for three months in Kotte - generating a total of 9 GWh prior to transfer. The Malabe Power Station too faced similar concerns about noise, before changes were made to reduce sound output from 102dB to 49dB. With increasing demand in the Jaffna Peninsula, the facility too was subsequently shifted from Malabe in December 1999, to the newly created facility in Kankesanthurai. Seventeen generators were relocated in a period of three months. List of power stations in Sri Lanka "Electricity shortage in Jaffna". TamilNet. 15 November 2007. Retrieved 8 November 2015. Jayawardena, Niranji. "Sri Lanka's Jaffna to get new power plant". Lanka Business Online. Retrieved 8 November 2015. Senanayake, Sadhana. "Facing The Northern "Magic Moment"". The Sunday Leader. Retrieved 8 November 2015

Josef Beran

Josef Beran was a Czech Roman Catholic prelate who served as the Archbishop of Prague from 1946 until his death and was elevated into the cardinalate in 1965. Beran was imprisoned in the Dachau concentration camp during World War II after the Nazis had targeted him for "subversive and dangerous" behavior where he died in 1943 due to disease, he was freed in 1945 upon Allied liberation and Pope Pius XII nominated him to head the Prague archdiocese. But the introduction of the communist regime saw him placed under house arrest, his release in 1963 came with the condition that he could not perform his episcopal duties and he was exiled to Rome in 1965 as part of a coordinated deal between the Church and the national government. His cause for canonization opened in 1998 and he became titled as a Servant of God, he was granted the rare honor of being buried in Saint Peter's Basilica upon his death and remained the sole Czech national to be buried there until 2018 when his remains were transferred back to his native homeland for interment in the Saint Vitus Cathedral.

Josef Beran was born in Plzeň on 29 December 1888 as the eldest of four children to the schoolteacher Josef Beran and Marie Lindauerová. Father Josef Jaroslav baptized Beran whose godparents were Josef Beneš and Rozálie Benešová. Beran's siblings were his brothers Jaroslav and Slavoj and his sister Marie, his father's earnings were meager. Beran thought about learning medicine but a religious instructor at his school thought that he would make a fine priest and so used his influence to secure him a position for ecclesial studies. Beran commenced his ecclesial studies in Plzeň from 1899 to 1907 and at the Pontifical Urbaniana in Rome from 1907 until 1911, he was ordained to the priesthood in the Basilica of Saint John Lateran on 10 June 1911 in Rome. In 1912 he obtained a doctorate. Beran began doing pastoral work in Plzeň until 1932. From 1912 until 1917 he did work in a worker's district parish and was named as both a chaplain for the Sisters of Notre Dame in Prague and as the director for the Saint Anne Institute from 1917 until 1929.

Beran was made the spiritual director for seminarians in Prague from 1932 until 1942 and served as a professor at Charles College in 1932. Pope Pius XI named him as a monsignor on 11 June 1936. Beran ensured that Pius XI's document Mit brennender Sorge was published and circulated in Prague due to the anti-racism stance the document made. Beran was made a full professor in 1939 ending his stint as an assistant professor. Pope Pius XII reconfirmed him as a monsignor on 19 October 1939. On 21 April 1941 the cardinal Karel Kašpar died and the Nazis seized the moment insisting Beran broadcast on radio the announcement of the cardinal's death; the Nazis made him do this and placed Beran near the top of the list of "religious radicals". At the beginning of June 1942 he announced he would celebrate a Mass for the Czechoslovak prisoners of war detained and in the Czech language in direct defiance of Nazi directives; the Gestapo arrested Beran on 6 June 1942 during World War II and he was imprisoned without trial in Pankrác at Theresienstadt and the Dachau concentration camp.

From 6 June 1942 until 6 July he was held in Pankrác before being sent for two months to Terzin. He arrived at Dachau on 4 September 1942 where his number was 25844, it was there that a typhoid epidemic in 1943 killed him but he rallied from it and remained there until 29 April 1945 after Allied forces liberated the camp. Upon his immediate return to Prague the President of Czechoslovakia Edvard Beneš decorated him with the Iron Cross and the medal of Hero of the Resistance - the two highest honors the nation had. On 4 November 1946 he was appointed as the Archbishop of Prague and thus the leader of the Czechoslovakian Church. Beran received his episcopal consecration on the following 8 December from Archbishop Saverio Ritter with Bishops Mořic Pícha and Anton Eltschkner serving as the co-consecrators; the election of Klement Gottwald - the communist president of Czechoslovakia in 1948 - prompted Beran to have a Te Deum sung for the new president in the Prague Cathedral. However the rise of the communist regime in 1948 saw Beran prohibit his priests from taking an oath of allegiance to the new regime and in public protested the seizure of land that belonged to the Prague archdiocese. as well as the infringement of religious freedom.

He declared: "The Catholic Church should enjoy the absolute freedom to which it has a right, both God-given and guaranteed by the existing Constitution". He condemned as schismatic the Communist government-approved Czech Catholic Action. On 19 June 1949 he was placed under house arrest and complained of being "deprived of all personal freedom and all rights as the archbishop", he was convicted in a show trial and his house arrest - confining him to the archiepiscopal residence - ended on 7 March 1951. On 10 March he was taken from Prague with few knowing his precise location. In that period he was first taken to a villa near Liberec before being sent to Hořice, he was sent to Paběnice and Mukařov near Prague. On 4 October 1963 before going to Radvanov, his release came in 1963 and he was forbidden to perform his ecclesial duties. During his time in imprisonment he resisted regime pressure to resign. In May 1961 the pope sent him a letter to commemorate the 50th anniversary of his ordination, but the letter wa


XEVFS-AM is an indigenous community radio station that broadcasts in Spanish, Mam, Tseltal and Popti from Las Margaritas in the Mexican state of Chiapas. It is run by the Cultural Indigenist Broadcasting System of the National Institute of Indigenous Peoples. XEVFS signed on April 27, 1987; the broadcast facilities of XEVFS were seized by the Zapatista National Liberation Army in their January 1994 uprising and used to transmit rebel messages. In December 2016, the CDI obtained an FM frequency, XHSEB-FM 91.7, to convert XEVFS into an AM-FM combo. However, the station's technical proposals ran into problems precipitated by the primary locality designation of San Sebastián; the proposed coordinates to operate XHSEB-FM were 45 km from the locality of San Sebastián, far beyond the reference distance of 28 km for a Class AA radio station. As such, the INPI surrendered the concession in a letter dated March 19, 2019. XEVFS website Query the FCC's AM station database for XEVFS

Akan Mashu National Park

Akan Mashu National Park is a national park located on the island of Hokkaidō, Japan. Along with Daisetsuzan National Park, these are the two oldest national parks in Hokkaidō; the park was established December 4, 1934. Akan is an area of volcanic forests, covering 90,481 hectares; the park is famous for its crystal clear lakes, its hot springs, its large marimo. It is the only place where marimo of appreciable size form in Japan; the park can be divided into two general areas and Akan. Mount Iō and the Kawayu Onsen offer natural hotsprings and sulphur fumaroles. Around Lake Kussharo, a caldera lake, are Bihoro Pass, Mount Mokoto, Mount Nishibetsu. At the lake, Wakoto Peninsula is an area with high ground temperatures and uniquely adapted wildlife. Lake Mashū is a caldera lake, it is one of the clearest lakes in the world with visibility up to 40 meters. Akan Caldera is a large caldera over 20 km across. Emerging from within caldera is the Akan Volcanic Complex, which includes the highest mountain in the park, Mount Meakan.

The lake features boiling mud, called bokke. Churui island is one of four islands in the lake and the site of the Marimo Exhibition and Observation Center. Lake Onnetō is at the foot of Mount Meakan. Nearby is a hot water waterfall, Onnetō Yu-no-taki. From Sokodai, one can observe Lake Panketo. Mount Hakuto Observatory, Mount Kikin, Tsurumi Pass, Akan Lakeside Observatory offer panoramas of the surrounding countryside. On the Akan River people view the mouth of the river Takiguchi as it flows into Lake Akan from Takimi Bridge; the area offers Lake Jiro and Lake Taro