Data compilation of marine pelagic organism biomasses, swimming velocities, clearance and respiration rates

Jellyfishes have functionally replaced several overexploited commercial stocks of planktivorous fishes. This is paradoxical, because they use a primitive prey capture mechanism requiring direct contact with the prey, whereas fishes use more efficient visual detection. We have compiled published data to show that, in spite of their primitive life-style, jellyfishes exhibit similar instantaneous prey clearance and respiration rates as their fish competitors and similar potential for growth and reproduction. To achieve this production, they have evolved large, water-laden bodies that increase prey contact rates. Although larger bodies are less efficient for swimming, optimization analysis reveals that large collectors are advantageous if they move through the water sufficiently slowly.

Cy commence le livre nom[m]e la discipline damour divine.

"Written by an anonymous Celestine monk in the 1470s at Notre Dame D'Ambert near Orleans ... an interesting example of devotional literature in the vernacular written by the Celestines for women. The complicated story behind this text (which survives in only two manuscripts), however, is even more interesting, since its source is the Miroir des simples âmes (Mirror of Simple Souls) by the mystical writer, Marguerite Porete, who was burnt at the stake as a relapsed heretic in Paris in 1310"--Textmanuscripts.com

Catalogue of Bengali printed books in the library of the British Museum /

Accompanied by "Second supplementary catalogue of Bengali books in the library of the British museum acquired during the years 1911-1934. Comp. by the late J. F. Blumhardt, M.A. and J. V. S. Wilkinson. Printed by order of the Trustees." (2 p. L., 678 col., [1] p. 29 cm.) Published: London, British museum; [etc., etc.] 1939.

Thus to revisit; some reminiscences of Ford Madox Hueffer.

pt. I. Before moonrise.--pt. II. Prosateurs: Credentials. Puiser dans le vide. The lordly treasure-house. Mots justes. Combien je regrette. Coda. W. H. Hudson and the simple word. Mr. Joseph Conrad and Anglo-Saxondom. Henry James, Stephen Crane and the main stream.--pt. III. The battle of the poets: "Thoughts before battle." Mr. Pound, Mr. Flint, some imagistes or cubistes, and the poetic vernacular. A descriptive interlude. "Vers libre." Second coda. Index.

Linguistic survey of India.

"Except in a few trifling instances, each dialect and sub-dialect is represented by a version of the parable of the prodigal son, printed in the vernacular character when such exists, and also in the roman character ... Other specimens of the more important dialects are also given. These are mainly pieces of folklore recorded in the actual words of the persons who narrated them"--Note inserted in vol. V, pt. 1.

Los shelknam, indígenas de la Tierra del Fuego,

"Apuntes etnológicos-Onas": p. [201]-225.

The New Testament of our Lord and Saviour Jesus Christ /

"Historic notices of the ante-James vernacular versions of the Scriptures, subsequent to that of Tyndale": p. [85]-98.

The Cyclopædia of practical medicine : comprising treatises on the nature and treatment of diseases, materia medica and therapeutics, medical jurisprudence, etc. etc. /

"Dissertation on the state of medical science, from the termination of the eighteenth century to the present time," by W.P. Alison: v.1, p. [lxxiii]-cx.

Peiwenzhai jin shi pu : Juan 59 zhi 63.

Content page: Kangxi 47 nian [1708] xiu.

Identities and oppressions: Jean-Claude Lauzon's Léolo (1992)

This article approaches the fragmentation of identities characteristic of contemporary Western societies through the 1992 film Léolo by Jean-Claude Lauzon. Although it does explore linguistic, social, religious and ethnic divisions, this major piece of the Quebec repertoire recasts the sociolinguistic conflict between vernacular and formal practices (Labov 1972; Blanche-Benveniste 2002), raising questions of status and choice. This conflict is subsumed by the dialectics between primary and secondary culture. The cultural and linguistic opposition finds a primary metaphor in the film's central motif of the duality of dream and reality. No more than the cultural and linguistic can this opposition find a synthesis. This impossible reconciliation defines the constitutive rupture of the human psyche itself.

Die Sprache der Auricher Juden. Zur Rekonstruktion westjiddischer Sprachreste in Ostfriesland:to reconstruct westjiddischer language residues in Ostfriesland

Western Yiddish, the spoken language of the traditional Jewish society in the German- and Dutch-speaking countries, was abandoned by its speakers at the end of the 18th in favour of the emerging standard varieties: Dutch and German, respectively. Remnants of Western Yiddish varieties, however, remained a medium of discourse in remote provinces and could be found well into the 19th and sometimes the 20th century in some South-western areas of Germany and Switzerland, the Alsace, some areas of the Netherlands and in parts of the German province of Westphalia. It appears that rural Jewish communities sometimes preserved in-group vernaculars, which were based on Western Yiddish. Sources discovered in 2004 in the town of Aurich prove that Jews living in East Frisia, a Low-German speaking peninsula in the North-west of Germany, used a variety based on Western Yiddish until the Second World War. It appears that until the Holocaust a number of small, close-knit Jewish communities East Frisia, which depended economically mainly on cattle-trading and butchery, kept certain specific cultural features, among them the vernacular which they spoke alongside Low German and Standard German. The sources consist of two amateur theatre plays, a memoir and two word lists written in 1902, 1928 and the 1980s, respectively. In the monograph these sources are documented and annotated as well as analyzed linguistically against the background of rural Jewish life in Northern Germany. The study focuses on traces of language contact with Low German, processes of language change and on the question of the function of the variety in day-to-day life in a rural Jewish community.

Jiddisch - niederdeutsche Sprachbeziehungen in Ostfriesland:Low German language relations in East Frisia

Recently discovered sources indicate that the Jewish population of East Frisia in Northwest Germany used a variety based on Western Yiddish as an in-group vernacular well into the 20th century. The East Frisian Jewish variety shows contact-induced traces of Low German, mainly in the lexicon but also in a number of morphological structures. This study does not only analyzes the influence of Low German on the East Frisian Jewish variety but also asks the question, whether three hundred years of language contact have led to traces of the Jewish variety in east Frisian Low German.

The fevered novel from Balzac to Bernanos:frenetic Catholicism in crisis, delirium and revolution

Book Review: The Fevered Novel from Balzac to Bernanos: Frenetic Catholicism in Crisis, Delirium and Revolution. By Francesco Manzini. (IGRS Books). London: Institute of Germanic and Romance Studies, 2011. 264 pp. Full text: This monograph is an important and compelling account of a novelistic tradition that stretches from Georges Bernanos back to Balzac, by way of Léon Bloy, Joris-Karl Huysmans, and Barbey d'Aurevilly. Depending on a master plot that evokes Maistrean themes of blood, sacrifice, and redemption, working in a feverish female body, this canon combines Romantic freneticism and anti-Enlightenment religion to create a compound that Francesco Manzini calls ‘frenetic Catholicism’. The theme of fever, Manzini tells us, was commented on by Huysmans in writing about Barbey d'Aurevilly. When André Gide read Bernanos's Sous le soleil de Satan, he dismissed it as a rehash of Bloy and Barbey. In this present work Manzini aims to make us aware once more of the gradually intensifying themacity of fever in writings more usually classed in theologo-literary categories. His analysis encompasses (though is not restricted to) Balzac's Ursule Mirouët, Barbey d'Aurevilly's Un prêtre marié, Huysmans's En rade, Bloy's Le Désespéré and La Femme pauvre, and Bernanos's Nouvelle histoire de Mouchette. Thus, as Manzini argues in his conclusion, between the freneticism of the Romantics and that of the surrealists this corpus represents an intermediary wave of freneticism, foregrounding fever, hyperconsciousness, dreamlike episodes, and female automatism. Manzini's knowledge of, and ease amidst, the sources is constantly impressive. Much like Richard Griffiths before him (The Reactionary Revolution: The Catholic Revival in French Literature, 1870–1914 (London: Constable, 1966)), he has read both the bad novels and the good ones. For that we are in his debt. His commentary thrives on the oddities of his subjects. He points quite rightly to the peculiar hubris of writers whose contempt for the secular excesses of scientism leads them down a cul-de-sac of primitive medical quackery. Likewise, he underlines how Zola's attempt to unwrite Barbey — exorcising the former's anti-Romantic animus, as much as scratching his anticlerical itch — leads him to recapitulate Barbey's religious authoritarianism in the secular vernacular of patriarchy. Les espèces qui se rapprochent se mangent, to paraphrase Bernanos (Les Grands Cimetières sous la lune). In spite of all Manzini's tightly organized analysis, however, this reader wonders whether the fevered novel ‘best allowed contemporaries — and now […] literary critics and historians — to imagine the issues at stake in the amorphous scientistic, religious, and political debates’ of the period (p. 17). Below the ideological clashes of nineteenth-century science and religion, the two contending dynamics of anthropocentrism and theocentrism are attested and, it can be argued, even more perfectly dramatized in other Catholic literature (Charles Péguy's poetry, for example). In these terms, what distinguishes the Catholic frenetics from their Romantic or surrealist counterparts is that their fevered subject represents an attempt to build a road out of what Canadian philosopher Charles Taylor calls ‘buffered’ individuality, and back towards the theocentric porous subject who is open to divine influence. By way of minor corrections, nuns do not take holy orders (p. 94) but make religious profession by taking vows. Also, the last Eucharistic host is not extreme unction (p. 119) but viaticum.

Making and Evaluating Strategy: Learning from the Military

Use of military analogy is rampant and considered an acceptable part of business vernacular. However, analogies only illustrate, and bad analogies make bad strategy. There are important lessons to be learned from military strategy, though. This article identifies "the ten principles of strategy" that corporate strategists could utilize in testing their strategic theories, concepts, and plans.

Hallelujah Shoes

HALLELUJAH SHOES is a collection of poems, many grounded in the landscape and vernacular of rural and coastal North Florida, and steeped in a sense of place, loss, and the difficulties and mysteries of the human condition. Written mainly in free verse, the collection also contains poems written in traditional and nontraditional forms: abecedarian, haiku, sonnet, noun, and theatrical play. Section one is dominated by the narrator’s relationships with family and culture—their demands, dramas, and allures—and the conflict they create with the narrator’s desire for autonomy. Section two focuses on the narrator as she makes her own way in the world, exercising independence yet still subject to the emotional undertow of childhood experiences. Section three locates the narrator in the present, back in Florida after many years away, with knowledge of the transience of life, but taking joy where she can find it.