Zorba the Greek is a 1964 British-Greek comedy-drama film written, produced and directed by Greek Cypriot Michael Cacoyannis and starring Anthony Quinn as the titular character. Based on the 1946 novel The Life And Times Of Alexis Zorba by Nikos Kazantzakis, the film's cast includes Alan Bates, Lila Kedrova, Irene Papas, Sotiris Moustakas. Basil is a British-Greek writer raised in Britain who bears the hallmarks of an uptight, middle-class Englishman, he is waiting at the Athens port of Piraeus on mainland Greece to catch a boat to Crete when he meets a gruff, yet enthusiastic Greek-Macedonian peasant and musician named Zorba. Basil explains to Zorba that he is traveling to a rural Cretan village where his father owns some land, with the intention of reopening a lignite mine and curing his writer's block. Zorba persuades Basil to take him along; when they arrive at Crete, they take a car to the village where they are greeted enthusiastically by the town's impoverished peasant community. They stay with an old French war widow and courtesan named Madame Hortense in her self-styled "Hotel Ritz".
The audacious Zorba tries to persuade Basil into making a move on the much older Madame Hortense, but when he is understandably reluctant, Zorba seizes the opportunity, they form a relationship. Over the next few days and Zorba attempt to work the old lignite mine, but find it unsafe and shut it down. Zorba has an idea to use the forest in the nearby mountains for logging; the land is owned by a powerful monastery, so Zorba visits and befriends the monks, getting them drunk. Afterwards, he begins to dance in a way that mesmerizes Basil. Meanwhile and Zorba get their first introduction to "the Widow", a young and attractive widowed woman, incessantly teased by the townspeople for not remarrying to a young, local boy, madly in love with her, but whom she has spurned repeatedly. One rainy afternoon, Basil offers her his umbrella. Zorba suggests that she is attracted to him, but Basil shy, denies this and refuses to pursue the widow. Basil hands Zorba some money, sends him off to the large town of Chania, where Zorba is to buy cable and other supplies for the implementation of his grand plan.
Zorba says goodbye to Basil and Madame Hortense, by now madly in love with him. In Chania, Zorba entertains himself at a cabaret and strikes up a brief romance with a much younger dancer. In a letter to Basil, he indicates that he has found love. Angered by Zorba's apparent irresponsibility and the squandering of his money, Basil untruthfully tells Madame Hortense that Zorba has declared his love to her and intends to marry her upon his return, which makes her ecstatic to the point of tears. Meanwhile, the Widow returns Basil's umbrella by way of the village idiot; when Zorba returns with supplies and gifts, he is surprised and angered to hear of Basil's lie to Madame Hortense. He asks Basil about his whereabouts the night before; that night, Basil had made love to her and spent the night. The brief encounter comes at great cost. A villager catches sight of them, word spreads, the young, local boy, in love with the Widow is taunted mercilessly about it; the next morning, the villagers find his body by the sea.
The boy's father, holds a funeral which the villagers attend. The widow is blocked from entering the church, she is trapped in the courtyard beaten and stoned by the villagers, who hold her responsible for the boy's suicide. Basil and fearful of intervening, tells Mimithos to fetch Zorba. Zorba arrives just as a friend of the boy, tries to pull a knife and kill the widow. Zorba overpowers disarms him. Thinking that the situation is under control, Zorba turns his back. At that moment, the dead boy's father cuts the widow's throat, she dies at once. Only Basil and Mimithos show any emotion over her murder. Basil proclaims his inability to intervene. On a rainy day and Zorba come home and find Madame Hortense waiting, she expresses anger at Zorba for making no progress on the wedding. Zorba conjures up a story that he had ordered a white satin wedding dress, lined with pearls and adorned with real gold. Madame Hortense proposes their immediate engagement. Zorba tries to stall, but agrees with gusto, to Basil's surprise.
Some time Madame Hortense has contracted pneumonia, is seen on her deathbed. Zorba stays by her side, along with Basil. Meanwhile, word has spread that "the foreigner" is dying, since she has no heirs, the State will take her possessions and money; the poor villagers crowd around her hotel, impatiently waiting for her demise so they can steal her belongings. As two old ladies enter her room and gaze expectantly at her, other women try to enter, but Zorba manages to fight them off. At the instant of her death, the women re-enter Madame Hortense's bedroom en masse to steal her valued possessions. Zorba leaves with a sigh, as the hotel is ransacked and stripped bare by the shrieking and excited villagers; when Zorba returns to Madame Hortense's bedroom, the room is barren apart from her bed and the parrot in her cage. Zorba takes the birdcage with him
Sayama tea is a type of green tea leaves produced in the southwestern region of Saitama Prefecture and a small neighboring area in Northwestern Tokyo. In comparison to teas from other tea-growing regions in Japan, Sayama Tea is characterized with its thick leaves; this is because the region is considered to be north, the cool climate, which sometimes causes frost in winter, making trees unable to survive without thick leaves. Through selective breeding, efforts to develop tea trees strong in cold weather have been undertaken for many years; as a result, trees of Sayama Tea evolved to have thick leaves. Tea extracted from such thick leaves resulted in a distinct rich flavor. Sayama tea has been found to have some of the highest levels of the beneficial antioxidants found in green tea; the Musashino Plateau on which Sayama Tea is grown is suitable for tea growing. The plateau consists of two layers; the lower layer consists of sandstones that were brought to this region by rivers. The upper layer is made of a reddish loam created by the accumulation of volcanic ash.
Together, these two layers make the region unsuitable for growing rice but suitable for tea growing, which requires high precipitation and high soil permeability. It is known that the Japanese people started growing tea trees 800 years ago when Buddhist monks who traveled to China brought back seeds. A historical document from the Nanboku-chō period, Iseiteikin’ōrai, mentions Musashi no kawagoe as one of the best regions for tea along with Yamato no muroo, Iga no hattori, Ise no kawai, Suruga no seki, Kyoto no togano. However, the production of tea was interrupted by war during the Sengoku period. Widespread tea growing restarted in the Mid-Edo period. In 1802, a technique called Sayama Biire, first steaming and roasting on the surface of washi was invented by Yoshizumi Yoshikawa, Morimasa Murano, Han'emon Sashida, based on the Uji roasting technique, deemed the best method in Japan at that time; this led to the revival of tea production in the region. In 1819, tea leaves produced in this method started to be shipped to Edo in large amounts, receiving good reputations.
After the Meiji Restoration, tea became one of the important exporting goods. Sayama Tea was exported to North America. In 1875, a owned company “Sayama Corporation” started direct exports of tea to the US. Around this time, the name of Sayama Tea began to be fixed. Although the war cause the production of tea to dwindle, the production soon recovered and by the 1960s and 1970s reached its peak. At present, the production and the area of tea fell to nearly half of those in the 1970s. Http://www.alit.city.iruma.saitama.jp/07tea-museum/index.html Iruma Municipal Museum, Tea Museum website http://www.cnet-sc.ne.jp/sym-cha/ the Saitama Prefecture Tea Industry Society official website http://iruma-cha.jp/ the Iruma Tea Industry Society official website
Marriageable age is the minimum age at which a person is allowed by law to marry, either as a right or subject to parental, judicial or other forms of approval. Age and other prerequisites to marriage vary between jurisdictions, but in the vast majority of jurisdictions, the marriage age as a right is set at the age of majority. Most jurisdictions allow marriage at a younger age with parental or judicial approval, some allow younger people to marry if the female is pregnant; until the marriageable age for girls was lower in many jurisdictions than for boys, on the premise that girls mature at an earlier age than boys. This law has been viewed to be discriminatory, so that in many countries the marriageable age of girls has been raised to equal that of boys; that age is most 18, but there are variations, some higher and some lower. The marriageable age should not be confused with the age of maturity or the age of consent, they may be the same in many places. In many developing countries, the official age prescriptions stand as mere guidelines.
International organizations, such as UNICEF, regard a marriage by a person below the age of 18 as a child marriage and a violation of human rights. The 55 parties to the 1962 Convention on Consent to Marriage, Minimum Age for Marriage, Registration of Marriages have agreed to specify a minimum marriage age by statute law‚ to override customary and tribal laws and traditions; when the marriageable age under a law of a religious community is lower than that under the law of the land, the state law prevails. However, some religious communities do not accept the supremacy of state law in this respect, which may lead to child marriage or forced marriage; the 123 parties to the 1956 Supplementary Convention on the Abolition of Slavery have agreed to adopt a prescribed “suitable” minimum age for marriage. The age of consent for a sexual union was determined by tribal custom, or was a matter for families to decide. In most cases, this coincided with signs of puberty: such as menstruation for a girl and pubic hair for a boy.
In Jewish oral tradition, men cannot consent to marriage until they reach the age of majority of 13 years and one day and have undergone puberty. With no signs of puberty, they are considered minors until the age of twenty. After twenty, they are not considered adults. If they show no signs of puberty or do show impotence, they automatically become adults by age 35 and can marry; the same rules apply to women, except their age of majority is a day. In ancient Rome, it was common for girls to marry and have children shortly after the onset of puberty. Roman law required brides to be at least 12 years old. In Roman law, first marriages to brides from 12 to 24 required the consent of the bride and her father; the Catholic canon law followed the Roman law. In the 12th century, the Catholic Church drastically changed legal standards for marital consent by allowing daughters over 12 and sons over 14 to marry without their parents' approval if their marriage was made clandestinely. Parish studies have confirmed that late medieval women did sometimes marry without their parents' approval.
In western Europe, the rise of Christianity and manorialism had both created incentives to keep families nuclear, thus the age of marriage increased. The Church prohibited consanguineous marriages, a marriage pattern, a means to maintain clans throughout history; the church forbade marriages in which the bride did not agree to the union. After the fall of the Western Roman Empire, manorialism helped weaken the ties of kinship and thus the power of clans; the Church and State had become allies in erasing the solidarity and thus the political power of the clans. As the peasants and serfs lived and worked on farms that they rented from the lord of the manor, they needed the permission of the lord to marry. Couples therefore had to comply with the lord of the manor and wait until a small farm became available before they could marry and thus produce children. For example, marriage ages in Medieval England varied depending on economic circumstances, with couples delaying marriage until their early twenties when times were bad, but might marry in their late teens after the Black Death, when there was a severe labour shortage.
In medieval Eastern Europe, on the other hand, the Slavic traditions of patrilocality of early and universal marriage lingered. The first recorded age-of-consent law dates back 800 years. In 1275, in England
Wicd, which stands for Wireless Interface Connection Daemon, is an open-source software utility to manage both wireless and wired networks for Linux. The project started in late 2006 with the creation of Connection Manager, which became Wicd. Wicd aims to provide a simple interface to connect to networks with a wide variety of settings. Wicd will only automatically connect to wireless networks you have specified and will not automatically connect to an unknown network. Wicd supports wireless encryption using wpa_supplicant. Users can design their own "templates", which can be used by Wicd to connect to a large variety of networks using any type of encryption wpa_supplicant supports. Wicd is split into two major components: the daemon, the user interface; these two components communicate via D-Bus. This design allows the user interface to run as a standard user, the daemon to run as the root user, so the user can change the wireless network without knowing the root password; the split interface/daemon design would allow a person to write a new front-end to the Wicd daemon, such as wicd-qt.
There are other front-ends available for many DEs such as GNOME, Fluxbox. Wicd is available in some Linux distributions, such as Arch Linux, Gentoo Linux, Slackware and Zenwalk Linux. NetworkManager Wireless tools for Linux, for command-line interface netifd, net interface daemon of the OpenWrt project Linux on the desktop
Mounties are a Canadian indie rock supergroup, consisting of singer-songwriter Hawksley Workman, Steve Bays of Hot Hot Heat and Ryan Dahle of The Age of Electric/Limblifter. Workman and Dahle first discussed the possibility of a collaboration while socializing during the Juno Awards of 2009 event, they began jamming and writing songs together in 2012, the trio released its debut single "Headphones" in January 2013. The song's video consists of a clip from the 1980s Canadian children's television series Téléfrançais, their debut full-length album, Thrash Rock Legacy, was released March 4, 2014 on Light Organ Records. Soon after, the Mounties performed at the Commodore Ballroom in Vancouver. An eclectic mix of pop and electronica, Thrash Rock Legacy was a longlisted nominee for the 2014 Polaris Music Prize; the group was named SIRIUSXM Emerging Artist of the Year at the 2014 SIRIUSXM Indie Awards. In March 2018, they released a new single called "Burning Money", it was followed in February 2019 by Heavy Meta.
"Headphones" "Burning Money" "Canoe Song” "De-Evolve Again” Thrash Rock Legacy Heavy Meta www.mountiesband.com
John Bokyngham was a medieval treasury official and Bishop of Lincoln. Bokyngham entered the treasury and was appointed Chamberlain of the Exchequer from 1347 until 1350, Keeper of the Great Wardrobe in 1350 until 1353, Keeper of the Wardrobe in 1353 until 1357, a Baron of the Exchequer in 1357 until 1360. Bokyngham was keeper of the seal of Thomas, regent in England from March to July 1360, he was appointed Lord Privy Seal in 1360 and held that office until 1363. Bokyngham was collated Archdeacon of Nottingham in 1349 and appointed Dean of Lichfield from 1350 to 1363, he held the position of Archdeacon of Northampton from 1351 to 1363. He was elected bishop of Lincoln between 20 August 1362 and 4 October 1362 and was consecrated on 25 June 1363, he resigned the see between March and June 1398 and died on 10 March 1399. Bokyngham's diocese, which included Oxford and Lutterworth, was the headquarters of the Lollard movement; the bishop attempted to stop Swynderby's preaching and managed to turn him out of the chapel of St John the Baptist.
Swynderby was, upheld by the people. He used two great stones which lay outside the chapel as a pulpit, declared that as long as he had the goodwill of the people he would'preach in the king's highway in spite of the bishop's teeth.' In May 1382 Bokyngham attended the synod called the council of'the earthquake,' held in London by Archbishop Courtenay, in which the propositions ascribed to the Wycliffite preachers were pronounced heretical. While bishop, Bokyngham outlawed the veneration of a cross at Rippingale. However, the veneration continued and the advocates of the cult appealed to the papacy. In 1393 Agnes Palmer was living as an anchoress next to St Peter's Church in Northampton, she was summoned before Boyngham on one of incontinence. She was said to be a leader of Lollard heretics, she was imprisoned by Bokyngham in Banbury after calling the Bishop an anti-Christ and only admitting that on the charge of incontinence she was innocent. The outcome is unclear. Fryde, E. B.. Handbook of British Chronology.
Cambridge: Cambridge University Press. ISBN 0-521-56350-X; this article incorporates text from a publication now in the public domain: William. "Bokyngham, John". In Stephen, Leslie. Dictionary of National Biography. 5. London: Smith, Elder & Co. Swanson, R. N.. Religion and Devotion in Europe, c. 1215-c. 1515. Cambridge Medieval Textbooks. Cambridge, UK: Cambridge University Press. ISBN 0-521-37950-4. Tanner, N.. "Lollard women". Oxford Dictionary of National Biography. Retrieved 9 February 2018