Verständnis

The word Verständnis is a German noun that means understanding, comprehension, sympathy, appreciation, or insight1. It is derived from the verb verstehen, which means to understand, comprehend, or perceive. The suffix -nis is used to form abstract nouns from verbs or adjectives3.

The origin of the word verstehen can be traced back to the Proto-Germanic *furstēnijaną, which meant to stand before or in front of. This verb was composed of the prefix *fur-, meaning before or in front of, and the root *stē-, meaning to stand4. The prefix *fur- is cognate with the English for and fore, while the root *stē- is related to the English stand and stay.

The suffix -nis is derived from the Proto-Germanic *-nassuz, which was used to form abstract nouns from verbs or adjectives. This suffix is cognate with the English -ness and -nesses, as well as the Latin -ntia and -ntium, which are found in words like patientia (patience) and sapientia (wisdom).

The word Verständnis has been used in German since at least the 15th century. It has been influenced by the philosophical concept of Verstehen, which refers to the interpretive understanding of human action and social phenomena. Verstehen was developed by German thinkers such as Wilhelm Dilthey, Max Weber, and Georg Simmel in the 19th and 20th centuries.

In summary, Verständnis is a German word that means understanding or insight. It is derived from the verb verstehen, which means to understand or perceive. The suffix -nis is used to form abstract nouns from verbs or adjectives. The word Verständnis has a long history in German language and philosophy.

Feuerwerfer🔥

The word Feuerwerfer is a German noun that means fire-thrower, flamethrower, or firework launcher1. It is composed of the words Feuer, which means fire, and Werfer, which means thrower or launcher. The suffix -er is used to form agent nouns from verbs or nouns2.

The origin of the word Feuer can be traced back to the Proto-Germanic *fōr, which meant fire or flame3. This word is cognate with the English fire, the Dutch vuur, the Swedish eld, and the Latin pyr (as in pyre or pyrotechnics). The word Feuer has been used in German since at least the 8th century.

The origin of the word Werfer can be traced back to the Proto-Germanic *werpōną, which meant to throw or cast. This verb is cognate with the English warp, the Dutch werpen, the Swedish värpa, and the Latin verber (as in verberate or reverberate). The word Werfer has been used in German since at least the 10th century.

The word Feuerwerfer has been used in German since at least the 16th century. It was originally used to refer to devices that threw fire or explosives, such as cannons or grenades. Later, it was also used to refer to devices that launched fireworks for entertainment or celebration. In the 20th century, it was also used to refer to weapons that sprayed burning fuel or gas, such as flamethrowers.

In summary, Feuerwerfer is a German word that means fire-thrower or firework launcher. It is composed of the words Feuer, which means fire, and Werfer, which means thrower or launcher. The word Feuerwerfer has a long history in German language and technology.

The Tłı̨chǫ

The various Dogrib bands inhabited a vast region between Great Bear Lake and Great Slave Lake in the present-day Northwest Territories of northern Canada.

They are classified as northern ATHAPASCANS based on language and as SUBARCTIC INDIANS based on location and lifeways. The CHIPEWYAN living to their southeast,

the YELLOWKNIFE (TATSANOTTINE) to their east, and the SLAVEY (ETCHAREOTTINE) to their south--all Athapascans--were their rivals. The Dogrib also fought with the CREE to the south, who were Algonquian-speaking,

and the INUIT to the east and northeast.

The Dogrib lived in autonomous nomadic bands,

each with a headman and a hunting and fishing territory.

Caribou, moose, musk ox, hare, and birds were their primary foods. They preferred meat over fish, but they caught whitefish, trout, and other species in willow bark nets. Caribou also provided clothing and coverings for portable cone-shaped tents similar to those of the Chipewyan. Some Dogrib bands instead used poles and brush to make winter huts that resembled the dwellings of the HARE (KAWCHOTTINE) and other Athapascans to the north. Dogrib canoes of spruce bark, or birch bark when it was available, unlike those of neighboring tribes,

had decking at the bow and stern, at least by postcontact times.

Among many of the northern Athapascans, it was customary for a father to drop his name after the birth of his first child, becoming known thereafter as “father of. . . .” Dogrib fathers, however, changed their names following the birth of each child. Their women enjoyed better status than women of other Subarctic tribes, but the old and sick were abandoned in times of hardship. Shamans healed the sick and prophesized the future. The Dogrib believed that spirits resided in nature, and, as was the case with many Native Americans, guardian spirits were sought in dreams and visions. Like other Subarctic peoples, they buried their dead on scaffolds. Family and even band members destroyed their property in mourning; women cut themselves. A year after the funeral, a memorial feast was held.

The Dogrib had contact with non-Indian traders as early as 1744, despite efforts by the Chipewyan to prevent their access to non-Indian trading posts. In the late 18th century and part of the 19th century, the Dogrib were dominated by the Yellowknife. In 1823, a Dogrib war party attacked the Yellowknife near Great Bear Lake,

forcing them to withdraw from the region and leading to their absorption by the Chipewyan. Some Dogrib merged with Hare and Slavey around Great Bear Lake,

becoming known as Sahtu Dene, or Bear Lake Indians,

who traded regularly with Hudson’s Bay Company representatives at Fort Franklin, founded in 1825. Fort Rae,

founded by the Hudson’s Bay Company in 1852 on the northern arm of the Great Slave Lake, became the center of trading activity for most Dogrib bands, who collected muskrat, mink, fox, and other furs in exchange for European trade goods. The Dogrib remained an isolated people until the mid-20th century, at which time improvements in transportation and communication led to increased contacts with other Canadians.

In August 2003, the Dogrib signed a land-claims agreement with the Canadian government in which the various Dogrib bands--collectively known as Tli Cho First Nation--received some 25,000 square miles north of Yellowknife between the Great Bear Lake and Great Slave Lake in the Northwest Territories. The new Tli Cho government will also receive $152 million in payments over 15 years. Four legislative bodies govern the region’s communities; the chiefs must be Tli Cho,

although anyone may run for councillor and vote. The Tli Cho have control over their language and culture as well as taxation, resource royalties, social services, liquor laws, licensing healers, and land management, including hunting, fishing, and industrial development. The central government controls criminal law, and the territorial government controls services such as health care and education. Unlike in the case of Nunavut, created in 1999, and the homeland mostly of Inuit, the Tli Cho land settlement does not create a new territory.

caption:Map of Tłı̨chǫ Lands, indicating the Traditional Use Zone and the Cultural Heritage Zone of the Other Effective Area-based Conservation Measure. (CNW Group/Environment and Climate Change Canada)

Caption:Canoe Trail from Gameti to Mesa Lake on Tłı̨chǫ Land in Northwest Territories. Photo credit: Petter Jacobsen (2014) (CNW Group/Environment and Climate Change Canada)

Language

Tłı̨chǫ belongs to the Northern Athabaskan branch of the Na-Dené language family, and is spoken in the Northwest Territories of Canada by 2,640 people. It is also known as Dogrib, and is spoken in the region between the Great Slave Lake and the Great Bear Lake.

The largest Tłı̨chǫ community in that region is Behchokǫ̀ ('Big Knife'), which was formerly known as Rae-Edzo. There are also Dogrib communities in Whatì (Lac la Martre), Gamèti (Rae Lakes), Wekweeti (Snare Lake), Dettah, and N'Dilo, a sub-community of Somba K’e (Yellow Knife).

Source:Encyclopedia of Native American Tribes

by Carl Waldman, Molly Braun (Illustrator)

Hans Christian Andersen

Andersen, Hans Christian

(1805-75)

   A Danish shoemaker's son who as a child had heard traditional storytelling 'in the spinning-room or during the hop harvest'. He began writing fairytales in 1835, and continued all his life; the first English translations appeared in 1846. Some, for instance 'The Travelling Companions' and 'Big Claus and Little Claus', follow traditional plots quite closely; others are variations on old motifs, such as 'The Little Mermaid', elaborating the belief that water-spirits may love humans, and may desire to obtain salvation. Many, including the well-known 'Ugly Duckling', are entirely his own creations; almost all are full of pathos and emotionalism. Andersen's influence on the later literary fairytale in England was profound; it pervades the fairytales of Oscar Wilde, and can be felt as early as 1857 in several passages of Dickens's Little Dorrit. About a dozen are now among the stock of fairytales which most English children know, and are no longer felt as foreign.

Cutch

an extract obtained from several plants, its chief sources being the wood of two species of acacia (A. catechu and A. suma), both natives of India. This extract is known as black catechu. A similar extract, known in pharmacy as pale catechu (Catechu pallidum), and in general commerce as gambir, or terra japonica, is produced from the leaves of Uncaria gambir  and U. acida, cinchonaceous plants growing in the East Indian Archipelago. A third product to which the name catechu is also applied, is obtained from the fruits of the areca or betel palm, Areca catechu.

Ordinary black catechu is usually imported in three different forms. The first and best quality, known as Pegu catechu, is obtained in blocks externally covered with large leaves; the second and less pure variety is in masses, which have been moulded in sand; and the third consists of large cubes packed in coarse bags. The wood of the two species of Acacia yielding 

catechu is taken for the manufacture when the trees have attained a diameter of about 1 ft. The bark is stripped off and used for tanning, and the trunk is split up into small fragments, which are covered with water and boiled. When the extract has become sufficiently thick it is cast into the forms in which the catechu is found in commerce. Catechu so prepared is a dark brown, or, in mass, almost black, substance, brittle, and having generally a shining lustre. It is astringent, with a sweetish taste. In cold water it disintegrates, and in boiling water, alcohol, acetic acid and strong caustic alkali it is completely dissolved. Chemically it consists of a mixture of a peculiar variety of tannin termed catechu-tannic acid with catechin or catechuic acid, and a brown substance due to the alteration of both these principles. Catechu-tannic acid is an amorphous body soluble in cold water, while catechin occurs in minute, white, silky, needle-shaped crystals, which do not dissolve in cold water. A very minute proportion of quercetin, a principle yielded by quercitron bark, has been obtained from catechu.

Gambir, which is similar in chemical composition to ordinary catechu, occurs in commerce in the form of cubes of about an inch in size, with a pale brown or yellow colour, and an even earthy fracture. For the preparation of this extract the plants above mentioned are stripped of their leaves and young twigs, and these are boiled down in shallow pans. The juice is strained off, evaporated, and when sufficiently concentrated is cast into shallow boxes, where, as it hardens and dries, it is cut into small cubes.

Gambir and catechu are extensively employed in dyeing and tanning. For dyeing they have been in use in India from the most remote period, but it was only during the 19th century that they were placed on the list of European dyeing substances. Catechu is fixed by oxidation of the colouring principle, catechin, on the cloth after dyeing or printing; and treated thus it yields a variety of durable tints of drabs, browns and olives with different mordants (see Dyeing). The principal consumption of catechu occurs in the preparation of fibrous substances exposed to water, such as fishing-lines and nets, and for colouring stout canvas used for covering boxes and portmanteaus under the name of tanned canvas. Black catechu is official in most pharmacopoeias except that of Great Britain, in which pale catechu is the official drug. The actions and uses of the two are similar, but black catechu is the more powerful. 

The dose is from five to twenty grains. The pulvis catechu compositus contains catechu and kino, and may be given in doses twice as large as those named. The drug has the actions and uses of tannic acid, but owing to the relative insolubility of catechu-tannic acid, it is more valuable than ordinary tannic acid in diarrhoea, dysentery and intestinal haemorrhage.

Mihai Eminescu

Mihail Eminescu was born at Ipotesti in northern Moldavia on Jan. 15, 1850, into a family of country gentry. He spent his first years like a peasant child in the midst of nature and under the influence of folklore. His adolescence was agitated by conflicts with his family. He interrupted his studies several times, going on tours with theatrical companies. He made his literary debut at 16 in the Romanian review Familia (The Family), published in Budapest.

Eminescu studied philosophy in Vienna from 1869 to 1872 and in Berlin from 1872 to 1874. Returning to Romania in 1874, he held several minor jobs in laşi (custodian of the university library, inspector of schools, subeditor of an obscure newspaper). There, and after leaving laşi, he found himself under the influence of the political and esthetic literary circle Junimea ("Youth"). In 1877 Eminescu went to Bucharest to work on the staff of the newspaper Timpul (Time). Eminescu's steady journalistic activity filled the years from 1877 to 1883. Struck by insanity in 1883, he lived until 1889 in a dramatic alternation between lucidity and madness.

Eminescu concentrated in his work the entire evolution of Romanian national poetry. The most illustrative poems of his early years (1866-1873) are "The Dissolute Youth," "The Epigones," "Mortua Est," "Angel and Demon," and "Emperor and Proletarian." The overwhelming influences on his poetry of this period were from Shakespeare and Lord Byron.

The ever deeper influence of Romanian folklore, his close contact with German philosophy and romanticism in the years 1872 to 1874 when he was preparing for a doctor's degree in philosophy in Berlin, and the evolution of his own creative powers carried Eminescu toward a new vision of the world. His poetical universe shifted to the spheres of magical transparencies offered by folklore as ideal and possible grounds for a love that was both a dream and a transfiguration. His poetical expression became increasingly inward, simplified, and sweetened. His poetry began to show rare strength and beauty, involving a universe in which a demiurgical eye and hand seemed to have conferred a new order upon the elements and to have infused them with infinite freshness and power.

In "The Blue Flower" Eminescu offered a new interpretation of the aspiration in the fulfillment of love. The most important poem written during this period was "Câlin" ("Leaves from a Fairy Tale"), a synthesis of the epical and the lyrical, with a description of the Romanian landscape.

After 1876 the sphere of Eminescu's inner experience deepened. The poetry of his maturity reached all human dimensions, from the sensitive, emotional ones to the intellectual, spiritual ones. Until 1883 his poetry was an uninterrupted meditation on the human condition in which the artist always stood on the summits of human thinking and feeling. The most important works of his last period are "A Dacian's Prayer," "Ode in the Ancient Meter," and the "Epistles." His masterpiece is "The Evening Star" (1883), a version of the Hyperion myth. Ideas and meaning, expressed in symbols, are manifold, profoundly ambiguous, and discernible in an esthetic achievement of supreme simplicity and expressiveness. In Barren Genius, a posthumously published novel of romantic trend, and especially in "Poor Dyonis," a fantastic, philosophical short story, Eminescu added some demiurgical features to his romantic hero.

Mihai Eminescu, monument in Chisinau, Rep.of Moldova via #Wikipedia 

Castillo Armas, Carlos (1914–1957) US Client

GUATEMALA PRESIDENT CARLOS CASTILLO ARMAS VISITS HAVANA 1950s ORIG Photo Y 89 

10 X 7 INCHES

Carlos Castillo Armas (b. 4 November 1914; d. 26 July 1957), president of Guatemala (1954–1957). Born into a provincial Ladino family in the department of Escuintla, Castillo Armas pursued a military career, rising to the rank of colonel and director of the national military academy in 1947.

Obsessed by the July 1949 assassination of army chief and presidential candidate Colonel Francisco Javier Arana (an act he attributed to Arana's political rival, Lieutenant Colonel Jacobo Arbenz, who was elected president in November 1950), Castillo Armas launched a five-year rebellion against the Arbenz regime. In November 1949 he led an abortive attack on a Guatemala City military base. He was shot, but he revived while being taken to the cemetery. Sentenced to death, he tunneled out of the Central Penitentiary in June 1951 and took refuge in the Colombian embassy, which granted him political asylum. From Colombia he moved to Honduras, where, with a number of other Guatemalan political dissidents, he launched the National Liberation Movement. Supported by the Central Intelligence Agency (CIA), this offensive succeeded in overthrowing Arbenz on 2 July 1954 and established Castillo Armas as leader of a five-man governing junta set up in San Salvador under the auspices of U.S. Ambassador John Peurifoy. On 10 October 1954 Castillo Armas was elected president in an unopposed plebescite.

The presidency of Carlos Castillo Armas followed three broad interrelated policies: the dismantling of most of the governmental programs and institutions established by the Cerezo Arévalo and Arbenz regimes during the so-called revolutionary decade (1944–1954); a socioeconomic strategy that can be termed "conservative modernization"; and close cooperation with the United States. The "liberationist" regime banned all existing political parties, labor federations, and peasant organizations; disenfranchised three-quarters of the electorate by excluding illiterates; annulled the Arbenz agrarian reform  law; and restored the right of the Roman Catholic Church to own property and conduct religious instruction in the public schools.

Seeking to become a "showcase of capitalist development," the regime encouraged foreign investment by granting tax concessions and by repealing laws restricting foreign oil exploration and investments in public utilities. It secured substantial loans and credits from the United States for road building and beef and cotton production. It also sought to stimulate internal investment by maintaining low taxes and wage rates.

The July 1957 assassination of President Castillo Armas by one of his personal bodyguards in the National Palace has been attributed to a power struggle in his political party, the National Democratic Movement.