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A team of planet hunters estimates that about 22 percent of the sun-like stars in our galaxy may have planets about the size of Earth that are bathed in similar amounts of sunlight — and potentially habitable.
That's the conclusion of a new analysis of observations taken by NASA's Kepler Space Telescope, which was launched in 2009 to hunt for potentially habitable Earth-like planets around other stars.
Kepler's goal was to find out if planets like Earth were cosmic rarities or a common occurrence. The telescope continually monitored the brightness of more than 145,000 stars, watching for telltale dips in brightness that might indicate a planet was passing between the star and the telescope.
At a conference to discuss Kepler findings this week, scientists who have combed through the first three years of data say that so far, they've detected indications of 3,538 possible planets, of all different sizes.
Of those planets, 104 are in the so-called habitable zone, where temperatures are mild enough to potentially allow life. Of those, "we're finding about 24 planets that are actually less than twice the size of the Earth," says William Borucki, the principal investigator for the Kepler mission at NASA Ames Research Center. At that size, he says, you might very well expect at least some or many of them to be rocky rather than gaseous.
Earlier this year, however, a critical part of the telescope failed, cutting its work short. Scientists worry that they may not have had enough time to determine how often Earth-like planets orbit sun-like stars.
Now, Erik Petigura and Geoffrey Marcy of the University of California, Berkeley, along with Andrew Howard of the University of Hawaii, have tried to answer that question with an extrapolation that used Kepler data from 42,000 sun-like stars.
They report in the Proceedings of the National Academy of Sciences that they found 603 likely planets, including 10 that are roughly Earth-sized and receive similar amounts of sunlight.
They also checked how well their software could detect Earth twins by creating data for fake planets and seeing how many of these fake planets were picked up or missed.
"You can hope that you are finding all the planets, or you can make guesses about how many planets you are missing, but you really don't know until you subject ... your analysis to a complex and thorough battery of tests," Petigura says.
Other planet hunters have been closely examining the group's work, says Natalie Batalha, Kepler mission scientist at NASA Ames Research Center.
"This is the first time that a team has offered such a number for stars like the sun, based on a thorough detection analysis," says Batalha. "My office was crowded with people, actively talking about the details of the work. The mood was very festive, and the dialogue was very productive."
David Charbonneau of Harvard University says the researchers have "done a careful study, and the results are very interesting."
But he notes that the team did not detect a single planet that is the same size and temperature as Earth. Instead, he points out, the group found planets that are larger and hotter, and used them to calculate the prevalence of more Earth-like worlds.
"The analysis of the Kepler data is by no means finished, and with dedicated effort it may be possible to further clean out the noise and some true Earths may pop out — but for now we have to be satisfied with knowing the population of planets that are broadly Earth-like, but in truth are probably too big and too hot for life," Charbonneau told NPR via email.
Earlier this year, Charbonneau and his colleague Courtney Dressing unveiled a study showing that around 15 percent of small red dwarf stars have a roughly Earth-sized planet in their habitable zones.
Marcy says if you combine that result with this newer study looking at sun-like stars, it suggests that our Milky Way galaxy contains something like 40 billion Earth-sized planets with lukewarm temperatures. "So that's really the stunning number, I think," says Marcy.
Copyright 2020 NPR. To see more, visit https://www.npr.org.

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DOHA, Qatar – Qatar Airways has recently launched its first international Instagram contest: "#destigram." Visitors are encouraged to share a photo of one of the eight new Qatar Airways destinations announced by the airline. These destinations include:
• Dubai, UAE – (Dubai World Central #DWC)
• Sharjah, UAE (#SHJ)
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• Istanbul, Turkey (Sabiha Gökçen International Airport #SAW)
• Edinburgh, Scotland (#EDI)
• Miami, USA (#MIA)
• Dallas/Fort Worth, USA (#DFW)
Visitors simply share their photos taken from any of these eight cities or regions. Users then add the hashtags #Destigram and a hashtag for the corresponding city/airport code. Entrants are also encouraged to tell the world something great about their photo.
This multi-platform contest is hosted on the airline's social media sites – www.instagram.com/qatarairways, www.twitter.com/qatarairways, and at www.facebook.com/qatarairways.
There is an amazing line-up of prizes for #Destigram participants; 10 prizes in all, including 4 flight tickets and 1.6 million Qatar Airways Privilege Club Avios. Prizes include eight lucky-draw prizes of 200,000 Qatar Airways Privilege Club Avios each, which are valid on all 13 oneworld airlines worldwide. In addition, the two best photos based on a combination of public votes and a third party voting panel of judges will receive tickets. The two winners will receive a pair of Qatar Airways Business Class or Economy Class flights on the airline's maiden voyage to or from one of the eight featured destinations.
Entrants are encouraged to participate and get votes from their social networks to increase their chances of winning. No purchases are necessary. Winners will be announced on 3rd March, 2014.
For Image: http://www.flickr.com/photos/qatarairways/sets/72157641056647574/
Notes to Editors:
Qatar Airways is the national carrier of the State of Qatar. Currently undergoing rapid expansion, Qatar Airways is one of the fastest growing airlines operating one of the youngest fleets in the world. Now in its 17th year of operations, Qatar Airways has a modern fleet of 129 aircraft flying to 134 key business and leisure destinations across six continents.
On October 30, 2013, Qatar Airways joined the oneworld Alliance, becoming the only Gulf carrier to join a global airline alliance, enabling its customers to benefit from almost a thousand airports in more than 150 countries, with 14,000 daily departures.
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During the 2013 Dubai Air Show the airline placed orders for more than 60 new aircraft – a mixture of Boeing 777X and Airbus A330 Freighters. In total the airline has more than 280 aircraft on order worth more than US $50 billion. The airline will move into its new hub and home, Hamad International Airport from early 2014. For more information, visit www.qatarairways.com.
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Iroquois Haudenosaunee | ||||||
Total population | ||||||
approx. 125,000 (30,000 to 80,000 in the U.S. 45,000 in Canada) | ||||||
Regions with significant populations | ||||||
| ||||||
Languages | ||||||
Mohawk, Oneida, Onondaga, Cayuga, Seneca, Tuscarora, English, French | ||||||
Religions | ||||||
Christianity, Longhouse religion |
The Iroquois Nation or Iroquois Confederacy (Haudenosaunee) was a powerful and unique gathering of Native American tribes that lived prior to the arrival of Europeans in the area around New York State. In many ways, the constitution that bound them together, The Great Binding Law, was a precursor to the American Constitution. It was received by the spiritual leader, Deganawida (The Great Peacemaker), assisted by the Mohawk leader, Hiawatha five tribes came together. These were the Cayuga, Mohawk, Oneida, Onondaga, and Seneca. Later, the Tuscarora joined and this group of six tribes united together under one law and a common council.
For many years the Iroquois maintained their autonomy, battling the French who were allied with the Huron, enemy of the Iroquois. Generally siding with the British, a schism developed during the American Revolutionary War when the Oneida and Tuscarora supported the Americans. After the American victory, Joseph Brant and a group of Iroquois left and settled in Canada on land given them by the British. Many of the Oneida, Onondaga, Seneca, and Tuscarora stayed in New York, settling on reservations where they continue to live, and many Oneida moved to a reservation in Wisconsin. Although separated geographically, the Iroquois culture and traditions are preserved in these locations.
The word Iroquois, the most common name for the confederacy, has two potential origins. First, the Haudenosaunee often ended their oratory with the phrase "hiro kone"; "hiro" which translates as "I have spoken," "kone" which can be translated several ways, the most common being "in joy," "in sorrow," or "in truth."[1]"Hiro kone" to the French encountering the Haudenosaunee would sound like "Iroquois," pronounced iʁokwa in French. An alternate possible origin of the name Iroquois is reputed to come from a French version of a Huron (Wyandot) name—considered an insult—meaning "Black Snakes." The Iroquois were enemies of the Huron and the Algonquin, who were allied with the French, due to their rivalry in the fur trade.
The Iroquois Confederacy (also known as the "League of Peace and Power"; the "Five Nations"; the "Six Nations"; or the "People of the Long house") is a group of First Nations/Native Americans that originally consisted of five tribes: the Mohawk, the Oneida, the Onondaga, the Cayuga, and the Seneca. A sixth tribe, the Tuscarora, joined after the original five nations were formed. The original five tribes united between 1450 and 1600 by two spiritual leaders, Hiawatha and Deganawida who sought to unite the tribes under a doctrine of peace. The Iroquois sided with the British during the American Revolution.
The combined leadership of the Nations is known as the Haudenosaunee. It should be noted that "Haudenosaunee" is the term that the people use to refer to themselves. Haudenosaunee means "People of the Long House." The term is said to have been introduced by The Great Peacemaker at the time of the formation of the Confederacy. It implies that the Nations of the confederacy should live together as families in the same long house. Symbolically, the Seneca were the guardians of the western door of the "tribal long house," and the Mohawk were the guardians of the eastern door.
At the time that Europeans first arrived in North America, the Confederacy was based in what is now the northeastern United States and southern Canada, including New England, Upstate New York, and Pennsylvania, Ontario, and Quebec. After the American Revolutionary War most of the Iroquois moved to Canada where they were given land by the British.
The Iroquois nations' political union and democratic government has been credited by some] as one of the influences on the United States Constitution.[3] However, that theory has fallen into disfavor among many historians, and is regarded by others as mythology:
The voluminous records we have for the constitutional debates of the late 1780s contain no significant references to the Iroquois.[4]
Early History
The Iroquois Confederacy was established prior to major European contact, complete with a constitution known as the Gayanashagowa (or "Great Law of Peace") with the help of a memory device in the form of special beads called wampum that have inherent spiritual value (wampum has been inaccurately compared to money in other cultures). Most anthropologists have traditionally speculated that this constitution was created between the middle 1400s and early 1600s. However, recent archaeological studies have suggested the accuracy of the account found in oral tradition, which argues that the federation was formed around August 31, 1142 based on a coinciding solar eclipse.[5]
The two spiritual leaders, Ayonwentah (generally called Hiawatha due to the Longfellow poem) and "Deganawidah, The Great Peacemaker," brought a message of peace to squabbling tribes. The tribes who joined the League were the Seneca, Onondaga, Oneida, Cayuga and Mohawks. Once they ceased most infighting, they rapidly became one of the strongest forces in seventeenth and eighteenth century northeastern North America.
According to legend, an evil Onondaga chieftain named Tadadaho was the last to be converted to the ways of peace by The Great Peacemaker and Ayonwentah, and became the spiritual leader of the Haudenosaunee. This event is said to have occurred at Onondaga Lake near Syracuse, New York. The title Tadadaho is still used for the league's spiritual leader, the fiftieth chief, who sits with the Onondaga in council, but is the only one of the fifty chosen by the entire Haudenosaunee people.
The League engaged in a series of wars against the French and their Iroquoian-speaking Wyandot ("Huron") allies. They also put great pressure on the Algonquian peoples of the Atlantic coast and what is now boreal Canadian Shield region of Canada and not infrequently fought the English colonies as well. During the seventeenth century, they are also credited with having conquered and/or absorbed the Neutral Indians and Erie Tribe to the west as a way of controlling the fur trade, even though other reasons are often given for these wars.
By 1677, the Iroquois formed an alliance with the English through an agreement known as the Covenant Chain. Together, they battled the French, who were allied with the Huron, another Iroquoian people but a historic foe of the Confederacy.
The Iroquois were at the height of their power in the seventeenth century, with a population of about twelve thousand people. League traditions allowed for the dead to be symbolically replaced through the "Mourning War," raids intended to seize captives to replace lost compatriots and take vengeance on non-members. This tradition was common to native people of the northeast and was quite different from European settlers' notions of combat.
Four delegates of the Iroquoian Confederacy, the "Indian Kings," traveled to London, England, in 1710 to meet Queen Anne in an effort to cement an alliance with the British. Queen Anne was so impressed by her visitors that she commissioned their portraits by court painter John Verelst. The portraits are believed to be some of the earliest surviving oil portraits of Native American peoples taken from life.[6]
Principles of the Peace Constitution
Originally the principal object of the council was to raise up sachems, or chiefs, to fill vacancies in the ranks of the ruling body occasioned by death or deposition; but it transacted all other business which concerned the common welfare. Eventually the council fell into three kinds of ceremonies, which may be distinguished as Civil, Mourning, and Religious.
The first declared war and made peace, sent and received embassies, entered into treaties with foreign tribes, regulated the affairs of subjugated tribes, as well as other general welfare issues. The second raised up sachems and invested them with office, termed the Mourning Council (Henundonuhseh) because the first of its ceremonies was the lament for the deceased ruler whose vacant place was to be filled. The third was held for the observance of a general religious festival, as an occasion for the confederated tribes to united under the auspices of a general council in the observance of common religious rites. But as the Mourning Council was attended with many of the same ceremonies it came, in time, to answer for both. It became the only council they held when the civil powers of the confederacy terminated with the supremacy over them of the state.
Member nations
The first five nations listed below formed the original Five Nations (listed from west to north); the Tuscarora became the sixth nation in 1720, when they fled north from the British colonization of North Carolina and petitioned to become the Sixth Nation. This is a non-voting position, but places them under the protection of the Confederacy.
English | Iroquoian | Meaning | 17th/18th century location |
Seneca | Onondowahgah | "People of the Great Hill" | Seneca Lake and Genesee River |
Cayuga | Guyohkohnyoh | "People of the Great Swamp" | Cayuga Lake |
Onondaga | Onundagaono | "People of the Hills" | Onondaga Lake |
Oneida | Onayotekaono | "People of Upright Stone" | Oneida Lake |
Mohawk | Kanien'kéhaka | "People of the Flint" | Mohawk River |
Tuscarora1 | Ska-Ruh-Reh | "Shirt-Wearing People" | From North Carolina2 |
1 Not one of the original Five Nations; joined 1720.
2 Settled between Oneidas and Onondagas.
Eighteenth century
During the French and Indian War, the Iroquois sided with the British against the French and their Algonquin allies, both traditional enemies of the Iroquois. The Iroquois hoped that aiding the British would also bring favors after the war. Practically, few Iroquois joined the fighting and the Battle of Lake George found a group of Mohawk and French ambush a Mohawk-led British column. The British government issued the Royal Proclamation of 1763 after the war, which restricted white settlement beyond the Appalachians, but this was largely ignored by the settlers and local governments.
During the American Revolution, many Tuscarora and the Oneida sided with the Americans, while the Mohawk, Seneca, Onondaga, and Cayuga remained loyal to Great Britain. This marked the first major split among the Six Nations. After a series of successful operations against frontier settlements, led by the Mohawk leader Joseph Brant and his British allies, the United States reacted with vengeance. In 1779, George Washington ordered Col. Daniel Brodhead and General John Sullivan to lead expeditions against the Iroquois nations to "not merely overrun, but destroy," the British-Indian alliance. The campaign successfully ended the ability of the British and Iroquois to mount any further significant attacks on American settlements.
In 1794, the Confederacy entered into the Treaty of Canandaigua with the United States. After the American Revolutionary War, Captain Joseph Brant and a group of Iroquois left New York to settle in Canada. As a reward for their loyalty to the English Crown, they were given a large land grant on the Grand River. Brant's crossing of the river gave the original name to the area: Brant's Ford. By 1847, European settlers began to settle nearby and named the village Brantford, Ontario. The original Mohawk settlement was on the south edge of the present day city at a location favorable for landing canoes. Prior to this land grant, Iroquois settlements did exist in that same area and elsewhere in southern Ontario, extending further north and east (from Lake Ontario eastwards into Quebec around present-day Montreal). Extensive fighting with Huron meant the continuous shifting of territory in southern Ontario between the two groups long before European influences were present.
The Iroquois have a representative government known as the Grand Council. Each tribe sends chiefs to act as representatives and make decisions for the whole nation. The number of chiefs has never changed.
- 14 Onondaga
- 10 Cayuga
- 9 Oneida
- 9 Mohawk
- 8 Seneca
- 0 Tuscarora
Haudenosaunee clans
Within each of the six nations, people are divided into a number of matrilineal clans. Each clan is distinguished by its association with a different animal. Men wore feathered hats, called gustoweh, of the style of his mother's tribe. A gustoweh consists of a dome formed from wood used for making baskets, often ash, and covered with turkey feathers. Sockets are constructed to hold upright and side (laying down) eagle feathers, with each tribe having a different number and arrangement of these feathers. Thus, Mohawk three upright feathers; Oneida have two upright feathers and the third for a side feather; the Onondaga have two upright feathers; the Cayuga gustoweh has one feather at a forty-five degree angle; Seneca have one upright feather; and the Tuscarora have no eagle feathers on top.[7]
The number of clans varies by nation, currently from three to eight, with a total of nine different clan names.
Seneca | Cayuga | Onondaga | Tuscarora | Oneida | Mohawk |
Wolf | Wolf | Wolf | Wolf | Wolf | Wolf |
Bear | Bear | Bear | Bear | Bear | Bear |
Turtle | Turtle | Turtle | Turtle | Turtle | Turtle |
Snipe | Snipe | Snipe | Snipe | — | Snipe |
Deer | — | Deer | Deer | — | — |
Beaver | — | Beaver | Beaver | — | — |
Heron | Heron | Heron | — | — | — |
Hawk | — | Hawk | — | — | — |
— | — | Eel | Eel | — | — |
The economy of the Iroquois originally focused on communal production and combined elements of both horticulture and hunter-gatherer systems. The Iroquois people were predominantly agricultural, harvesting the "Three Sisters" commonly grown by Native American groups: maize, beans, and squash. They developed certain cultural customs related to their lifestyle. Among these developments were ideas concerning the nature and management of property.
The Iroquois developed a system of economics very different from the now dominant Western variety. This system was characterized by such components as communal land ownership, division of labor by gender, and trade mostly based on gift economics.
The structure of the traditional Iroquois economy created a unique property and work ethic. The threat of theft was almost nonexistent, since little was held by the individual except basic tools and implements that were so prevalent they had little value. The only goods worth stealing would have been wampum. A theft-free society can be respected by all, communal systems such as that of the Iroquois are often criticized for not providing any incentive to work. In order for the Iroquois to succeed without an individual incentive, they had to develop a communal work ethic. Virtue became synonymous with productivity. The idealized Iroquois man was a good warrior and productive hunter while the perfect woman excelled in agriculture and housekeeping.[8] By emphasizing an individual's usefulness to society, the Iroquois created a mindset that encouraged their members to contribute even though they received similar benefits no matter how hard they worked.
As a result of their communal system, some would expect the Iroquois to have a culture of dependence without individuality. The Iroquois, however, had a strong tradition of autonomous responsibility. Iroquois men were taught to be self-disciplined, self-reliant, and responsible as well as stoic.[9] The Iroquois attempted to eliminate any feelings of dependency during childhood and foster a desire for responsibility. At the same time, the child would have to participate in a communal culture, so children were taught to think as individuals but work for the community.[9]
Contact with Europeans in the early 1600s had a profound impact on the economy of the Iroquois. At first, they became important trading partners, but the expansion of European settlement upset the balance of the Iroquois economy. By 1800 the Iroquois had been confined to reservations, and they had to adapt their traditional economic system. In the twentieth century, some of the Iroquois groups took advantage of their independent status on the reservation and started Indian casinos. Other Iroquois have incorporated themselves directly into the outside economies off the reservation.
Land ownership
The Iroquois had an essentially communal system of land distribution. The tribe owned all lands but gave out tracts to the different clans for further distribution among households for cultivation. The land would be redistributed among the households every few years, and a clan could request a redistribution of tracts when the Clan Mothers' Council gathered.[8] Those clans that abused their allocated land or otherwise did not take care of it would be warned and eventually punished by the Clan Mothers' Council by having the land redistributed to another clan.[10] Land property was really only the concern of the women, since it was the women's job to cultivate food and not the men's.[8]
The Clan Mothers' Council also reserved certain areas of land to be worked by the women of all the different clans. Food from such lands, called kěndiǔ"gwǎ'ge' hodi'yěn'tho, would be used at festivals and large council gatherings.[10]
Division of labor: agriculture and forestry
The division of labor reflected the dualistic split common in the Iroquois culture. The twin gods Sapling (East) and Flint (West) embodied the dualistic notion of two complementary halves. Dualism was applied to labor with each gender taking a clearly defined role that complemented the work of the other. Women did all work involving the field while men did all work involving the forest including the manufacture of anything involving wood. The Iroquois men were responsible for hunting, trading, and fighting, while the women took care of farming, food gathering, and housekeeping. This gendered division of labor was the predominate means of dividing work in Iroquois society.[11] At the time of contact with Europeans, Iroquois women produced about 65 percent of the food and the men 35 percent. The combined production of food was successful to the point where famine and hunger were extremely rare—early Europeans settlers often envied the success of Iroquois food production.
The Iroquois system of work matched their system of land ownership. Since the Iroquois owned property together, they worked together as well. The women performed difficult work in large groups, going from field to field helping one another work each others' land. Together they would sow the fields as a "mistress of the field" distributed a set amount of seeds to each of the women.[11] The Iroquois women of each agricultural group would select an old but active member of their group to act as their leader for that year and agree to follow her directions. The women performed other work cooperatively as well. The women would cut their own wood, but their leader would oversee the collective carrying of the wood back to the village.[8] The women's clans performed other work, and according to Mary Jemison, a white girl kidnapped and assimilated into their culture, the collective effort averted "every jealousy of one having done more or less work than another."
The Iroquois men also organized themselves in a cooperative fashion. Of course, the men acted collectively during military actions, as there is little sense in a single individual fighting entirely alone in battle. The other jobs of men, such as hunting and fishing, also involved cooperative elements similar to women's cooperation. However, the men differed from the women in that they more often organized as a whole village rather than as a clan. The men organized hunting parties where they used extensive cooperation to kill a large amount of game. One first hand account told of a large hunting party that built a large brush fence in a forest forming a V. The hunters burned the forest from the open side of the V, forcing the animals to run towards the point where the village's hunters waited in an opening. A hundred deer could be killed at a time under such a plan.
The men also fished in large groups. Extensive fishing expeditions often took place where men in canoes with weirs and nets covered entire streams to reap large amounts of fish, sometimes a thousand in half of a day.[8] A hunting or fishing party's takings were considered common property and would be divided among the party by the leader or taken to the village for a feast. Hunting and fishing were not always cooperative efforts, but the Iroquois generally did better in parties than as individuals.
The cooperative production and communal distribution of goods made internal trade within the Iroquois Confederacy pointless, but external trade with tribes in regions with resources the Iroquois lacked served a purpose. The Iroquois traded excess corn and tobacco for the pelts from the tribes to the north and the wampum from the tribes to the east. The Iroquois used gift exchange more often than any other mode of exchange. This gift-giving reflected the reciprocity in Iroquois society. The exchange would begin with one clan giving another tribe or clan a present with the expectation of some sort of needed commodity being given in return. This form of trade ties to the Iroquois culture's tendency to share property and cooperate in labor. In all cases no explicit agreement is made, but one service is performed for the community or another member of the community's good with the expectation that the community or another individual would give back.[8] External trade offered one of the few opportunities for individual enterprise in Iroquois society. A person who discovered a new trading route had the exclusive right to trade along the same route in the future; however, clans would still collectivize trading routes to gain a monopoly on a certain type of trade.
The arrival of Europeans created the opportunity for greatly expanded trade. Furs were in demand in Europe, and they could be acquired cheaply from Indians in exchange for manufactured goods the Indians could not make themselves. Trade did not always benefit the Indians. The British took advantage of the gift-giving culture. They showered the Iroquois with European goods, making them dependent on such items as rifles and metal axes. The Iroquois had little choice but to trade for gunpowder after they had discarded their other weapons. The British primarily used these gifts to gain support among the Iroquois for fighting against the French.[3]
The Iroquois also traded for alcohol, a substance they did not have before the arrival of Europeans. Eventually, this would have a very negative impact on Iroquois society. The problem became so bad by 1753 that Scarrooyady, an Iroquois Chief, had to petition the Governor of Pennsylvania to intervene in trade:
Your Traders now bring scarce anything but Rum and Flour; they bring little powder and lead, or other valuable goods … and get all the skins that should go to pay the debts we have contracted for goods bought of the Fair Traders; by this means we not only ruin ourselves but them too. These wicked Whiskey Sellers, when they have once got the Indians in liquor, make them sell their very clothes from their backs. In short, if this practice be continued, we must be inevitably ruined.[12]
Land after the Europeans arrived
The Iroquois system of land management had to change with the coming of the Europeans and the forced isolation to reservations. The Iroquois had a system of collectively owned land free to be used as needed by their members. While this system was not wholly collective as land was distributed to individual family groups, the Iroquois lacked the Western conception of property as a commodity. After the Europeans arrived and placed the Iroquois on reservations, the natives had to adjust their property system to a more Western model. Despite the influence of Western culture, the Iroquois have maintained a unique view of property over the years. Modern-day Iroquois Doug George-Kanentiio sums up his perception of the Iroquois property view: The Iroquois have
no absolute right to claim territory for purely monetary purposes. Our Creator gave us our aboriginal lands in trust with very specific rules regarding its uses. We are caretakers of our Mother Earth, not lords of the land. Our claims are valid only so far as we dwell in peace and harmony upon her.[13]
Similar sentiments were expressed in a statement by the Iroquois Council of Chiefs (or Haudenosaunee) in 1981. The Council distinguished the "Western European concepts of land ownership" from the Iroquois view that "the earth is sacred" and "was created for all to use forever—not to be exploited merely for this present generation." Land is not just a commodity and "In no event is land for sale." The statement goes on, "Under Haudenosaunee law, Gayanerkowa, the land is held by the women of each clan." It is principally the women who are responsible for the land, who farm it, and who care for it for the future generations. When the Confederacy was formed, the separate nations formed one union. The territory of each nation became Confederacy land even though each nation continued to have a special interest in its historic territory the Council's statement reflects the persistence of a unique view of property among the Iroquois.
The system of the Grand River Iroquois (two Iroquois reservations in Canada) integrated the traditional Iroquois property structure with the new way of life after being confined to a reservation. The reservation was established under two deeds in the eighteenth century. These deeds gave corporate ownership of the reservation lands to the Six Nations of the Iroquois. Individuals would then take a perpetual lease on a piece of land from the Confederacy. The Iroquois idea that land came into one's possession if cared for and reverted to public control if left alone persisted in reservation property law. In one property dispute case, the Iroquois Council sided with the claimant who had made improvements and cultivated the land over the one who had left it alone. The natural resources on the land belonged to the tribe as a whole and not to those who possessed the particular parcel. The Iroquois leased the right to extract stone from the lands in one instance and fixed royalties on all the production. After natural gas had been discovered on the reservation, the Six Nations took direct ownership of the natural gas wells and paid those who had wells on their land compensation only for damages done by gas extraction. This setup closely resembled the precontact land distribution system where the tribes actually owned the land and distributed it for use but not unconditional ownership. Another instance of traditional Iroquois property views impacting modern-day Indian life involves the purchase of land in New York State by the Seneca-Cayuga tribe, perhaps for a casino. The casino would be an additional collectively-owned revenue maker. The Seneca-Cayuga already own a bingo hall, a gas station, and a cigarette factory. The later-day organization of reservation property directly reflects the influence of the precontact view of land ownership.
Iroquois mythology
The Iroquois believed in a supreme spirit, Orenda, the "Great Spirit" from whom all other spirits were derived. Atahensic (also called Ataensic) is a sky goddess who fell to the earth at the time of creation. According to legend, she was carried down to the land by the wings of birds. After her fall from the sky she gave birth to Hahgwehdiyu and Hahgwehdaetgah, twin sons. She died in childbirth and was considered the goddess of pregnancy, fertility, and feminine skills.
Hahgwehdiyu put a plant into his mothers lifeless body and from it grew maize as a gift to humankind. Hahgwehdaetgah his twin was an evil spirit.
Gaol is the wind god. Gohone is the personification of the winter. Adekagagwaa is the personification of the summer. Onatha is a fertility god and patron of farmers, particularly farmers of wheat. Yosheka is another creator god. A giant named Tarhuhyiawahku held the sky up.
The Oki is the personification of the life-force of the Iroquois, as well as the name of the life force itself. It is comparable to Wakanda (Lakota) and the Manitou (Algonquian).
The Jogah are nature spirits, similar to both nymphs and fairies. Ha Wen Neyu is the "Great Spirit."
The first people were created by Iosheka, a beneficient God who heals disease, defeated demons, and gave many of the Iroquois magical and ceremonial rituals, as well as tobacco, a central part of the Iroquois religion. He is also venerated in Huron mythology.
The north wind is personified by a bear spirit named Ya-o-gah, who lived in a cave and was controlled by Gah-oh. Ya-o-gah could destroy the world with his fiercely cold breath, but is kept in check by Gah-oh.
Sosondowah was a great hunter (known for stalking a supernatural elk) who was captured by Dawn, a goddess who needed him as a watchman. He fell in love with Gendenwitha ("she who brings the day"; alt: Gendewitha), a human woman. He tried to woo her with song. In spring, he sang as a bluebird, in summer as a blackbird and in autumn as a hawk, who then tried to take Gendenwitha with him to the sky. Dawn tied him to her doorpost. She then changed Gendenwitha into the Morning Star, so he could watch her all night but never be with her.
Contemporary Life
The total number of Iroquois today is hard to establish. About 45,000 Iroquois lived in Canada in 1995. In the 2000 census, 80,822 people in the United States claimed Iroquois ethnicity, with 45,217 of them claiming only Iroquois background. However, tribal registrations in the United States in 1995 numbered about 30,000 in total.
Many Iroquois have been fully integrated into the surrounding Western economy of the United States and Canada. For others their economic involvement is more isolated in the reservation. Whether directly involved in the outside economy or not, most of the Iroquois economy is now greatly influenced by national and world economies. The Iroquois have been involved in the steel construction industry for over a hundred years, with many men from the Mohawk nations working on such high-steel projects as the Empire State Building and World Trade Center.[14]
Inside the reservation the economic situation has often been bleak. Many reservations have successful businesses, however, and the nations function today as sovereign, independent nations, living on a portion of their ancestral territory and maintaining their own distinct laws, language, customs, and culture.[15] The Seneca reservation contains the City of Salamanca, New York, a center of the hardwoods industry. The Seneca make use of their independent reservation status to sell gasoline and cigarettes tax-free and run high-stakes bingo operations. The Seneca have also opened casinos in New York State, including Niagara Falls and in Salamanca, New York.
The Oneida have also set up casinos on their reservations in New York and Wisconsin, and are one of the largest employers in northeastern Wisconsin. The Oneida business ventures have brought millions of dollars into the community and improved the standard of living.[16]
- ↑ The Iroquois Confederacy Retrieved December 9, 2021.
- ↑ Hiawatha Belt Onondaga Nation. Retrieved December 9, 2021.
- ↑ 3.0 3.1 Bruce E. Johansen, Forgotten Founders: How the American Indian Helped Shape Democracy (Boston, MA: Harvard Common Press, 1981, ISBN 978-0916782900).
- ↑ Jack Rakove, Did the Founding Fathers Really Get Many of Their Ideas of Liberty from the Iroquois? History News Network, July 21, 2005. Retrieved December 9, 2021.
- ↑ Barbara A. Mann and Jerry L. Fields, "A Sign in the Sky: Dating the League of the Haudenosaunee," American Indian Culture and Research Journal 21(2) (1997):105-163.
- ↑ Four Kings National Portrait Gallery. Retrieved December 9, 2021.
- ↑ Traditional Iroquoian Headdress The Wampum Shop. Retrieved December 9, 2021.
- ↑ 8.0 8.1 8.2 8.3 8.4 8.5 Sara H. Stites, Economics of the Iroquois (Sagwan Press, 2015, ISBN 978-1298913326).
- ↑ 9.0 9.1 A. Wallace, The Death and Rebirth of the Seneca (New York, NY: Vintage Books, 1992, ISBN 039471699X).
- ↑ 10.0 10.1 Bruce E. Johansen (ed.), The Encyclopedia of Native American Economic History (Westport, CT: Greenwood Press, 1999, ISBN 0313306230).
- ↑ 11.0 11.1 J. Axtell (ed.), The Indian Peoples of Eastern America: A Documentary History of the Sexes (New York, NY: Oxford University Press 1981, ISBN 019502740X).
- ↑ Fur Trader Portland State University. Retrieved December 9, 2021.
- ↑ D. George-Kanentiio, Iroquois Culture and Commentary (Santa Fe: Clear Light Publishers, 2000, ISBN 1574160532).
- ↑ Walking High Steel: Mohawk Ironworkers at the World Trade Towers The Kitchen Sisters. Retrieved December 9, 2021.
- ↑ Today Onondaga Nation. Retrieved December, 2021.
- ↑ Jeff Lindsay, The Oneida Indians of Wisconsin Retrieved December 9, 2021.
ReferencesISBN links support NWE through referral fees
- Axtell, J. (ed). The Indian Peoples of Eastern America: A Documentary History of the Sexes. New York, NY: Oxford University Press, 1981. ISBN 019502740X
- George-Kanentio, D. Iroquois Culture and Commentary. Santa Fe: NM:Clear Light Publishers, 2000. ISBN 1574160532
- Johansen, Bruce E. Forgotten Founders: How the American Indian Helped Shape Democracy. Boston, MA: Harvard Common Press, 1981. ISBN 978-0916782900
- Johansen, Bruce E. (ed.). The Encyclopedia of Native American Economic History. Westport, CT: Greenwood Press, 1999. ISBN 0313306230
- Seaver, James E. A Narrative of the Life of Mrs. Mary Jemison. Norman, OK: University of Oklahoma Press, 1992. ISBN 0806123818
- Stites, Sara H. Economics of the Iroquois. Sagwan Press, 2015. ISBN 978-1298913326
- Wallace, A. The Death and Rebirth of the Seneca. New York, NY:Vintage Books, 1992. ISBN 039471699x
- Waldman, Carl. Encyclopedia of Native American Tribes. New York, NY: Checkmark Books, 2006. ISBN 9780816062744
- Williams, Glenn F. Year of the Hangman: George Washington's Campaign Against the Iroquois. Yardley, PA: Westholme Publishing, 2005. ISBN 1594160414
External links
All links retrieved December 9, 2021.
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Motivating Far-flung Teams
Inspirational leaders can foster commitment and enthusiasm among employees who are spread across the globe.
Getting Everyone on Board: The Role of Inspirational Leadership in Geographically Dispersed Teams
(Subscription or fee required.)
Aparna Joshi, Mila B. Lazarova, and Hui Liao
Organization Science, vol. 20, no. 1
Date Published:
January–February 2009
In today's global economy, functional groups within corporations are often spread across multiple time zones. How can managers motivate team members who don't work in the same office, let alone those whom they may never meet in person? This study suggests that companies start by selecting inspirational leaders to run such groups. Although physical proximity and face-to-face communication are both considered important in fostering team identity, the authors found that inspirational leaders who communicate excitement for their vision, express confidence in their team, and build trust among team members can compensate for the lack of in-person interaction. The authors polled 171 employees working in nine nations for a Fortune 500 technology company. Employees were asked to rate how effective their managers were at transmitting a sense of mission and enthusiasm and how much confidence employees had in the rest of their team. The survey results revealed that the more inspirational a manager was considered, the more team members reported that they trusted one another and were engaged in their work.
Bottom Line:
Leaders who are able to clearly communicate their enthusiasm and commitment to geographically dispersed team members can often overcome the lack of face-to-face interaction.


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Spotted a bargain on Ebay? Post the link here, or maybe you've seen some crazy item being sold - let's see that too !
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This A4-sized black Rhodia notepad features 80 sheets of extra white 80g acid-free, pH neutral 5mm graph paper. Each sheet is microperforated at the top for easy and clean removal. The top stapled cover folds back cleanly, and there is a hard cardboard back for writing support. These economical pads are a favorite of artists, designers, writers, and notebook fans for notes, sketching, and hand drafting. People love them for their grids, smooth paper, and iconic cover.
- Condition
- New
- Brand
- Rhodia
- Type
- Notepads
- Color
- Black
- Size - Overall
The general international paper size, including options such as A4, A5, B5, Pocket, etc. Click here to read our guide on paper sizes.
- Binding Orientation
- Top
- Binding Type
- Stapled
- Cover Material
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- Paper Weight
- 80g
- Sheet Count
The number of individual pieces of paper in the notebook (whereas pages refers to each side of a sheet). 1 sheet = 2 pages.
- 80
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Whether or not the paper is micro-perforated and designed to be removed from the notebook. Options include None, Some, or All pages.
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Rebels, Razorbacks Play Rubber Match At 1 PM Sunday
From Ole Miss Sports Information
A day after using the long ball to pick up a win in the series opener, small ball and miscues did in the Rebels as No. 6 Ole Miss (19-2, 1-1 SEC) fell to No. 11 Arkansas (14-6, 1-1 SEC) by a score of 10-1.
Ole Miss got nine hits on the afternoon, paced by a 3-for-4 day from Auston Bousfield, but the Rebels were never able to string hits together to answer Arkansas runs. The loss evened the weekend series at a game each after Ole Miss won the first game 7-1 on Friday night.
Mike Mayers (2-1) suffered the loss for the Rebels, allowing seven runs – five of them earned – on nine hits with three walks and five strikeouts through 5.1 innings of work.
Randall Fant (1-0) picked up the win as he held the Rebels to one run on seven hits with five strikeouts through 6.0 innings on the mound.
"Arkansas played well today and Fant was good at keeping us off balance," said Ole Miss head coach Mike Bianco. "We had some innings with some good at bats, but we could never chain it all together. I'm disappointed in our effort. We didn't compete well enough and defensively I was just disappointed. We have to play better than that. You won't win every game and Arkansas beat us, but we have to play better baseball."
For the second straight day, the Razorbacks struck first with a single run in the first inning. A lead-off walk put Jacob Mahan on base before a sac bunt and a groundout would move him to third. Mahan then scored on a ground ball to first when it was ruled that Mayers missed the bag with his foot for the third out, allowing the batter to reach and the run to score. The Rebels ended the inning with a groundout back to the mound but trailed 1-0.
Arkansas extended the lead in the second, using a lead-off single and a sac bunt to put a man in scoring position again. The Razorbacks then used a single to left and a push bunt to get the run home and take the 2-0 lead on the Rebels.
Another single loaded the bases before Arkansas would get a third run home when the Rebels looked to turn two on a ground ball to second, but the first base ump again ruled the ball didn't arrive in time for the final out of the inning, giving the Razorbacks a 3-0 lead.
Ole Miss got on the board in the fourth inning on a single up the middle from Sikes Orvis that brought Auston Bousfield home from second. Bousfield reached on a single to left and got into scoring position on a single up the middle from Stuart Turner to set up the RBI single from Orvis.
The Rebels threatened again in the fifth inning, putting the first two batters on with back-to-back singles. Ole Miss couldn't get a man home, however, as the Razorbacks got a force out at third on a bunt, a fly out and a strikeout to end the inning.
Arkansas extended the lead again in the bottom half of the inning, putting the first two men on base with a hit batter and a single. A bunt back to the mound was misplayed and then thrown away, allowing both runners to score and Arkansas' Matt Vinson to go to third on the play. Mayers then retired the next three batters to get Ole Miss out of the inning, but trailed 5-1.
The Razorbacks built on the lead in the sixth inning, plating two more runs on a one-out double to right center from Tyler Spoon that ended the day for Mayers and brought in left-hander Matt Denny from the bullpen. Ole Miss trailed 7-1 with a man on second when Denny took the mound.
Arkansas added to the lead in the seventh, using a wild pitch on a strikeout to get a man home from second with two outs. The ball in the dirt got away to the backstop along the third base line and instead of a third out ending the inning, the Razorbacks converted to score the run.
A walk of the next batter followed by a single to left and a throwing error from left field to the plate brought two more men home and the Rebels trailed 10-1 before getting out of the inning. The Razorbacks then held the Rebels in check down the stretch to even the series.
Arkansas and Ole Miss will conclude the weekend series with the finale on Sunday. Game three is set for a 1 p.m. start time and will be televised by Cox Sports TV.


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You can troubleshoot the issues that you could face for invoices in Zoho Books.
Online Payments
When your customers try to make online payments to you from the Customer Portal, they may encounter errors in certain cases. Let us take a look at some of the error codes that could show up, what they mean and what you can do to resolve them.
Error Code | What went wrong? | What can you do? |
CP1003 | The link generated may have been associated to a deleted customer. | Verify that the associated customer still exists. |
CP3001 | The merchant account is not enabled for reference transactions. Hence, payment could not be processed. | Enable reference transactions in your merchant account. |
CP3002 | The gateway has been configured with invalid credentials or some change has been done on the merchant account which leads to invalid configurations. | Re-enter the correct credentials by going to Settings > Integrations. |
CP3003 | The payment has been declined due to the fraud detection filters set up in your merchant account. | Verify if the transaction was fraudulent or not. Moderate your fraud filters, if necessary. |
CP3004 | The transaction has been declined as the payment gateway couldn't verify the address of the customer. | Enable the address fields for your payment gateway from Settings > Integrations > Card Verification Settings. |
CP3005 | A new transaction request has been submitted within a few minutes of the previous request with similar information (such as the amount and credit card/bank account), but for different invoices. | Make sure there is some time gap between the two transactions. |
CP4001 | The transaction amount is less than the minimum amount allowed by the payment gateway. This may be due to the discounts or credits applied. | Make sure that the transaction amount is greater than the minimum transaction amount. |
CP4003 | The payment gateways that you've configured don't support the transaction currency. | Configure a payment gateway which supports the transaction currency. |


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The origin of the word "travel" is most likely lost to history. The term "travel" may originate from the Old French word travail.[3] According to the Merriam Webster dictionary, the first known use of the word travel was in the 14th century. It also states that the word comes from Middle English travailen, travelen (which means to torment, labor, strive, journey) and earlier from Old French travailler (which means to work strenuously, toil).
In English we still occasionally use the words travail and travails, which mean struggle. According to Simon Winchester in his book The Best Travelers' Tales (2004), the words travel and travail both share an even more ancient root: a Roman instrument of torture called the tripalium (in Latin it means "three stakes", as in to impale). This link reflects the extreme difficulty of travel in ancient times.


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HCCH International Family Law Briefings, September 2010
Recently published: the quarterly update, provided by the Permanent Bureau of the Hague Conference on Private International Law, regarding the work of the Hague Conference in the field of international family law.
- Introduction
- The Launch of the New INCADAT Website
- What is INCADAT?
- The New INCADAT
- The Hague Conference's Co-operation with, and Presence in, Latin America
- The Third Meeting of the Special Commission to Review the Practical Operation of the 1993 Hague Intercountry Adoption Convention (including the Conclusions & Recommendations)
Download the full Briefing for September 2010 (extract from International Family Law, September 2010, pp. 284-291).


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Here are some of our favorite wedding and style links from around the blogosphere:
OK, you know that Chelsea Clinton tied the knot this weekend. But did you know about the nuptials of T.I. and Tiny???
And our friends at Aisledash are hearing that Alicia Keys might be wearing a Vera Wang gown for her upcoming wedding to Swizz Beatz.
Now let's say you didn't get an invite to any of these celebrity weddings or to a wedding you felt you should have been invited to. Yvonne and Yvette have some tips about taking the high road and being left out might be a good thing.
Take a peek inside a great, real-life bridal shower on UrbanFusion.
Still looking for more wedding-ish love songs? Check out this old school Jesse Powell classic on Chocolate Brooms and Bouquets.
And... controversy! Should you impose your dietary restrictions on your wedding guests? Weigh in on Eatocracy.
Have a great weekend!!!!
The AAB Weekly Reader
2 comments:
- Quiana aka Haute Chocolate aka Mrs. B said...
Thanks for the shout out AAB! :-)
- August 10, 2010 at 3:40 PM
- African-American Brides said...
You're welcome! :)
- August 20, 2010 at 4:50 PM
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Welcome Little One - Bird Joy
$ 20.00
These art mixed media pieces designed to welcome a new one into the family. Created with various mediums and layered with love. The rich colors and textures are created in the layering process.
All of the pieces look for the beauty we see in our everyday lives.
This is a high quality print of an original painting, printed using archival inks and paper with a stunning matte finish. Colors on actual print may differ from what you see on your screen, as all displays differ. Your print will come signed and dated on the back, shipped in a protective sleeve and bend-proof mailer.
The logo watermark that you may see on the screen will not be on the print that you receive.
All prints are un-matted and unframed.
© 2012-2021 Pamela HamiltonDesigns\Gracefull Arts, All Rights Reserved.


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Seeing In The New Year - How To Make The Most Of It!
At the end of each year, we all get the asked same question: "What's your New Year's Eve Resolution going to be?"
More often than not our answer tends be watch we eat and take it easy on the booze after a good few days of indulging ourselves over the festive season.
At David Henderson Opticians, we're all for making an effort to make healthier choices. This year we want to challenge you to make a couple of extra promises to yourself to safeguard a part a vital part of your overall health that is often overlooked, your eye sight!
Last year there were many reports in the news about mounting pressures of eye care demands for local hospitals. As the population gets older, these pressures are going to mount so it's important that we all do our bit by making sure we're safeguarding our eyesight.
This year why not promise yourself to follow these simple tips for maintaining healthy eyes!
Eat well – Nutrition is the first step to safeguarding your sight. Making sure you include lots of leafy greens like spinach and kale as well as healthy oily fish such as salmon tuna is a must. Eggs, beans citrus fruits and juices are all great sources of vitamins and nutrients that can help stave off age related problems like macula degeneration and cataracts.
Wear your sunglasses – It's no secret that over exposure to UV light can be harmful to your eyes. When choosing your sunnies, make sure that they block 99% to 100% of UVA and UVB rays. You can also go one step further and choose polarized lenses to help reduce glare.
Visit your optometrist more often – The College of Optometrists recommends that we should have our eyes examined once every two years but it's so important that we are also taking the necessary steps to monitor our own eyesight. Any changes in our vision, no matter how small they might seem, can be indicators for underlying conditions so it's important you contact your local optometrist to receive an examination the moment you suspect something.
From all of us at David Henderson Opticians, we hope you had a brilliant Christmas and New Year and wish you the best of health for 2017!


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Hello, and welcome to my homepage. This page is here to make available some information about myself and my interests. I'm a university professor and corporate trainer in Japan. I've also taught in the United States and China. For the whole story, take a look at my resume.
Currently, I am the director of the Tokyo Training Group. This group organizes training courses at various corporations in Tokyo. I also teach at Hosei University and Aoyama Gakuin University on a part-time basis.
My professional interests and activities fall into two main areas, the use of e-mail in language teaching and the promotion of vocabulary acquisition in language learners. I've posted some resources here relating to both of these topics.
E-Mail and Language Teaching
Interactive Use of E-mail
I gave this presentation at TESOL's 2000 Internet Fair, in Vancouver, Canada, on March 15, 2000. I demonstrated ways of using e-mail to teach English in any context, concentrating on strategies for replying electronically to student messages. I've posted the handout and example messages from that presentation.Using E-mail to Simulate Authentic Business Communication
I gave this presentation at the Third Asia-Pacific International Conference of the Association for Business Communication, which took place in Kyoto in August 2000. In my presentation, I talked about using e-mail in a Business English context. I've posted a summary of this presentation with some links to related web resources.
Vocabulary Resources
Vocabulary Resources for Materials Writers
This article appeared in the October, 1996 issue of The Materials Writers Newsletter, published by the JALT Materials Writers National Special Interest Group. It describes several word lists of interest to English teachers and their relationships to each other.
The General Service List
The General Service List (GSL) is a list of 2,000 words that was first published in 1953. These words were chosen to be the vocabulary basis of material for learners of English as a second language. A lot of teaching material, including graded readers, was produced based on this list. Until recently, this list was often used in research on second language acquisition, so it is frequently cited in journals. Nevertheless, the list is out of print and can be difficult to find. I have here more information about the GSL and the GSL itself.
The Academic Word List
The Academic Word List (AWL) was published in the Summer, 2000 issue of the TESOL Quarterly (v. 34, no. 2). It was devloped by Averil Coxhead, of Victoria University of Wellington, in New Zealand. The AWL is a replacement for the University Word List (see below). The AWL is shorter than the UWL (570 words), and provides more coverage of academic texts. Click here for Averil Coxhead's Homepage and here for a downloadable version of the AWL.The University Word List
The University Word List (UWL) is a list of 808 words that do not occur on the GSL, but are common in academic texts. It was developed by Xue and Nation and first published in 1984. It has been replaced by the AWL (above). I'll leave this list on my site for now, but it is only of historical interest. Click here for more information about the UWL and here for the UWL itself.
Questions? Comments? Send me e-mail.


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I am building a strategy game in 2.5D, similar to Age of Empires, but will be a bugs war instead of humans.
I am in the process of building animation, I hired a graphic designer and UI developer, the game will be built using HTML5. I have a graphic designer to build the animation in graphic designer and the UI developer will take this PSD work and convert it to HTML5/CSS3 animation.
As the game will be in 2.5D, then the characters movement animation is expected to be from different view (right/left/back/front/diagonal-left(back/front)/diagonal-right(back/front) as in Age of Empires. So, animation of walking, fighting, resource gathering, initiate modes should address all this views.
What I want is to correctly define the structure of drawing the character in Photoshop or Illustrator so it simplify the animation process for the UI developer.
So far, I have animation built on photoshop for right/left view for a bug walking, each part of character body has it's own body, and the graphic designer build multiple frames to create the animation in prototype.
What I see is that the amount of work to produce a walking animated photoshop design is huge/time-consuming. And now I also need the character graphics in different view (front/back .. etc), and that means lots and lots of layers.
Is this the only solution I can go with to build the animation? Or there is other solution? I was thinking of building 3D bug animation that can be rotated in different views and axes and UI developer is free then to generate images from the view they want, but I am not graphic designer and I don't know if this a valid solution.
Any idea?


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Amid High-Tech Options, a Reckoning for Iceland's Glacier Keepers
A 30-meter, Komelon-branded measuring tape, a pencil, and a yellow paper form are all Hallsteinn Haraldsson carries with him when he travels to the Snaefellsnes Peninsula in western Iceland. But unfurling the measuring tape before me at his home in Mosfellsbaer, a town just outside of Reykjavik, he says it is a significant upgrade from the piece of marked rope he used to take with him.
With 11 percent of the landmass covered in ice, rapidly ebbing glaciers are threatening to reshape Iceland's landscape, and Haraldsson, 74, is part of a contingent of volunteer glacier monitors who are at the frontlines of tracking the retreat. Every autumn, Haraldsson, often accompanied by his wife and son, sets off on foot to measure the changes in his assigned glacier.
Their rudimentary tools are a far cry from the satellites and time-lapse photography deployed around the world in recent decades to track ice loss, and lately there's been talk of disbanding this nearly century-old, low-tech network of monitors. But this sort of ground-truthing work has more than one purpose: With Iceland's glaciers at their melting point, these men and women — farmers, schoolchildren, a plastic surgeon, even a Supreme Court judge — serve not only as the glaciers' guardians, but also their messengers.
Today, some 35 volunteers monitor 64 measurement sites around the country. The numbers they collect are published in the Icelandic scientific journal Jokull, and submitted to the World Glacier Monitoring Service database. Vacancies for glacier monitors are rare and highly sought-after, and many glaciers have been in the same family for generations, passed down to sons and daughters, like Haraldsson, when the journey becomes too arduous for their aging watchmen.
It's very likely one of the longest-running examples of citizen climate science in the world. But in an age when precision glacier tracking can be conducted from afar, it remains unclear whether, or for how long, this sort of heirloom monitoring will continue into the future. It's a question even some of the network's own members have been asking.
As Haraldsson tells it, his father was raised in a modest yellow farmhouse on the Snaefellsnes Peninsula. As an adult, he spent his days tending his fields and teaching at the local school, and in his free time, he studied the geology of the region, walking miles through the lava beds that lay in the shadow of the crown gem of the region: Snaefellsjokull, a 700,000-year-old glacier-capped volcano.
It was a quiet life, unremarkable to those who passed through, until the arrival in 1932 of Jon Eythorsson — a young man who had recently returned to Iceland after studying meteorology, first in Oslo, and then in Bergen, Norway.
Eythorsson was now working for the Meteorological Office in Reykjavik, and in his spare time he had established the first program to monitor the growth and retreat of Iceland's glaciers — but getting around the country to check up on them was troublesome and time-consuming. For the scientific record, every glacier needed to be measured in the same month, and travel was slow, often complicated by fierce, unpredictable storms. If his project was going to succeed, he needed new recruits, ideally farmers who need not travel far.
That, says Haraldsson, is how his family came to inherit Snaefellsjokull. At the time, there was no sense of scientific urgency to glacier monitoring; glaciers had always expanded and deflated naturally in modest increments. But that was decades ago. The world's glaciers now serve as harbingers of human-caused climate change, providing powerful visual evidence of how people have changed the planet.
Inside Haraldsson's home, portraits of Snaefellsjokull adorn the white walls in a way often reserved for close family members. Some are rendered in pastels and watercolor, while others are more abstract, etched in black and white. To Haraldsson, his wife Jenny (who painted many of them), and their son, Haraldur, it's the family glacier.
Haraldsson began accompanying his father on his hikes to the glacier around 1962. Back then, the journey to the terminus was 10 to 15 kilometers by foot through steep, rocky terrain. The glacier itself spanned some 11 square kilometers — tiny as glaciers go. When they arrived, they would pull a long piece of thin rope with meter marks taut to measure the distance between the last icy bit and a metal rod, jotting down the observations they would send to the Society. When his father passed away 14 years later, Haraldsson took over the task full time.
From 1975 to 1995, the glacier actually advanced 270 meters, according to Haraldsson's records. Such findings weren't uncommon during that period: In the 1930s, many of the country's glaciers had retreated significantly due to an unusually warm climate, but beginning in 1970, they advanced once more until human-caused climate change beat them back again.
Eventually his wife, and then his son, joined him in his annual glacial pilgrimage. By then a road had been built, passing within one meter of the glacier. From 1995 to 2017, their records suggest that Snaefellsjokull retreated 354 meters — a net loss of 84 meters from its position in 1975.
Most local people are upset to see the glacier disappearing, Haraldsson says. Everyone on the peninsula uses the glacier as their key landmark; in casual conversation, distance is defined by how far away something is from Snaefellsjokull. Others describe feeling a supernatural pull towards it. Perhaps Jules Verne felt the same: Snaefellsjokull served as the setting for his book "Journey to the Center of the Earth."
When the glacier began its retreat in the 1990s, the family thought of it as a natural fluctuation. But since then, almost all of Iceland's monitored glaciers have entered a state of decline. Now, they understand, their glacier is disappearing because of global warming. In 2016, scientists announced they expected Snaefellsjokull to vanish entirely by the end of the century.
Most data contained within the World Glacier Monitoring Service database, which includes more than 100,000 glaciers worldwide, has been created via aerial photograph comparisons. Each glacier inventory includes the location of the glacier, length, orientation, and elevation. "Entries are based on a single observation in time," reads the WGMS website — a snapshot of a glacier in a particular moment. About half of all glaciers in the authoritative database are measured via a comparison of aerial photographs from year to year and maps.
In 2005, the WGMS and the National Snow and Ice Data Center launched the Global Land Ice Measurements from Space program. Rather than rely solely on photographs and in-person observations, glacier inventories can now be collected via a remote sensing instrument on NASA's Terra satellite. The benefits of such increasingly sophisticated remote monitoring are substantial in terms efficiency. But if even aerial photography is going the way of the dinosaurs, what's to become of Iceland's glacier monitors?
It's something that even Jon Eythorsson's granddaughter, Kristjana Eythorsdottir, thinks about. She was only 10 years old when the elder Eythorsson, who formally established the Iceland Glaciological Society in 1950, passed away, but she followed his vocation and today works at the Iceland Meteorological Office. Her grey hair is shorn into a spiky pixie cut, and her hiking pants and running shoes suggest she's ready to set out into the field at a moment's notice.
"The [Glaciological] Society has a lot of written songs and texts," she says, recalling the impact her grandfather's volunteer network had on her life. "One saying goes that my grandfather loved the glaciers so much they were shrinking."
When traveling together to examine the glaciers, the society's members and scientists would sing songs written by Sigurdur Thorarinsson, an Icelandic geologist, volcanologist, glaciologist — and lyricist. They would write new ones, too; sometime before 1970, the Society published a book of glacier songs.
Since 2000, Eythorsdottir has been monitoring a terminus at Langjokull, a large glacier in the south of Iceland 100 times the size of Snaefellsjokull. (She didn't inherit her glacier, but rather applied when one became available.) Each September, she sets out on the roughly five-hour round-trip hike to the glacier with her husband. "There is a river that goes here," she says, tracing its path carefully on a map. "It's kind of a bad smelling, geothermal river — the white-tempered river. We have to take our clothes off, or put on waders," to get across.
Sometimes they'll look for different routes, passing through grazing sheep and their herders. The landscape is ever-changing. Already, the glacier has retreated more than 500 meters.
Unlike Haraldsson, Eythorsdottir is using more modern technology. "We used to use measuring tape, but now we are tracking with GPS," she says. "There are more possibilities to represent the data…but I think we will always go there anyway until it's gone."
Whenever he runs into friends, Hallsteinn Haraldsson, the keeper of Snaefellsjokull, says they first they ask how he and his family is doing. And then, he says, they ask, "How is the glacier?"
It's a question that was intimately familiar to all of Iceland's volunteer glacier monitors as they gathered in 2016 at the natural sciences building at the University of Iceland in Reykjavik. Most had never met each other before, and they were there to discuss how the glaciers were changing and what tools would be best to measure the glacier fronts moving forward — mainly whether or not volunteers should increase their use of handheld GPS devices over reference points and measuring tapes.
"There's been [internal] discussion as to whether we should keep doing this or not since it can now be done with remote sensing," says Bergur Einarsson, a glacial hydrologist who recently took over management of the network from geologist Oddur Sigurdsson. Though some might see the crude nature of pen and paper measurements as a hindrance, Einarsson argues it's actually an asset. "One of the strengths is that these measurements have not evolved. They're done more or less in the same way they were done in the 1930s."
That means that while scientists can now use remote sensing to gather precise images and coordinates, that record is much shorter and often lacks the same specificity as ground-level measurements. Moreover, complex technological projects require significant funding that often comes with a sunset clause: Time-lapse photography and remote sensors aren't nearly as cheap — or as dependable — as a few dozen volunteers armed with measuring tapes.
(The strength of Iceland's program was underscored last year when scientists from around the globe met at the American Geophysical Union in Washington, D.C., to discuss the fate of NASA's Terra satellite. After 18 years in orbit, the satellite was beginning to run low on fuel — jeopardizing the scientific record.)
But for Einarsson, there's an even bigger reason to keep it going — one that the Haraldssons and Eythorsdottir and some 33 other volunteer glacier monitors would likely share. "People are going out there, going to the glacier front, [where] they see the changes," he says. "Then they are going back into society and they are almost like ambassadors of climate change, infiltrating information into different branches of society."
"It is very important to engage with people in some way," his predecessor Sigurdsson says, "and keep them interested in their surroundings."
Gloria Dickie is a freelance science and environmental reporter. Her multimedia work has been published by National Geographic News, bioGraphic, Outside, The Walrus, High Country News, VICE, Hakai Magazine, Quartz, and InsideClimate News, among other publications.


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Paul Bettany Reveals the Identity of 'WandaVision's Big Cameo
On the press tour hyping the release of WandaVision, star Paul Bettany began teasing a Marvel cameo at the end of the series that would be, in his words, "very exciting" and "an actor I've longed to work with all of my life." His teases sent fans into a frenzy of speculation. Could it be Dr. Strange, setting up Wanda's role in The Multiverse of Madness? Could it be Samuel L. Jackson's Nick Fury, taking control of S.W.O.R.D.? Could it be Patrick Stewart, bringing the X-Men into the Marvel Cinematic Universe?
It looks like the answer to all of those questions, and to every other guess, is a disappointing no.
A day before the WandaVision finale settles the matter once and for all, Bettany appeared on Good Morning America looking to temper expectations for this "very exciting" appearance — by revealing that the character in question had already debuted. It turns out Bettany was cheekily referring to himself as the new all-white Vision controlled by S.W.O.R.D. that appeared in the post-credits scene of last week's episode.
"You know when you think something's gonna be funny and you say it, and then you actually panic about it?" Bettany confessed on GMA. It turns out it was all a big joke — the actor he loved and respected and always wanted to work with was, tee hee, himself. But then people took the joke seriously, and began suggesting other Marvel heroes who could show up that, Bettany admits, were all "good ideas."
He continued, "They're going to be so disappointed when they find out it's me." Watch the exchange below:
Okay, so it looks like the big Marvel cameo at the end of WandaVision is a big bust. But hey, at least we know good Vision and bad Vision will actually square off in the finale. That's something, right? Right?!?
Gallery — All the Questions WandaVision's Finale Still Needs to Answer:


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