Archive Related Quotes

There is, in every man, an animal...imprisoned, like a galley slave, and there is a gate, and if we open the gate, the animal will rush out, like the slave finding his way to escape.

Ain’t nothing wrong with being a woman, gancho,” Lopen said. “Some of my relatives are women.

One day or another, it is true, dust, supposing it persists, will probably begin to gain the upper hand over domestics, invading the immense ruins of abandoned buildings, deserted dockyards; and, at that distant epoch, nothing will remain to ward off night-terrors, for lack of which we have become such great book-keepers...

In the year Ten Million, according to Koradubian, there would be a tremendous house-cleaning. All records relating to the period between the death of Christ and the year One Million A.D. would be hauled to the dumps and burned. This would be done, said Koradubian, because museums and archives would be crowding the living right off the Earth. The million-year period to which the burned junk related would be summed up in history books in one sentence, according to Koradubian: Following the death of Jesus Christ, there was a period of readjustment that lasted for approximately one million years.

You want to get a palaquin?" Lopen asked. "Those are for women." "Ain't nothing wrong with being a woman, gancho," Lopen said. "Some of my relatives are women.

Noel ducked to the lower cabinets – a percussion of pots and pans clanged into each other. “Are you intentionally trying not to listen to me?” His head popped above the counter. “I resent that. I’m a great listener. Just ask the TV.” Emily rolled her eyes. “Alright. I had…” Noel heard her swallow and he suddenly wanted to knock himself out with the frying pan. “…relations…with a mortal, Tommy.” He ducked again, this time from embarrassment. He groaned silently, wishing she’d turn and walk away before she said what he knew was coming. “It wasn’t quite the same as it was when I was human. It didn’t—” “Please you, yeah I got it,” he blurted. “Please, for the love of God, stop.

There is a secret you must learn, child,” Jasnah said. “A secret that is even more important than those relating to Shadesmar and spren. Power is an illusion of perception.

So what? I don’t get to be angry? I don’t get to burn things? Just, just run around, making tea, while everyone else gets to actually have feelings?

Every living thing is an elaboration on a single original plan. As humans we are mere increments - each of us a musty archive of adjustments, adaptations, modifications, and providential tinkerings stretching back 3.8 billion years. Remarkably, we are even quite closely related to fruit and vegetables. About half the chemical functions that take place in a banana are fundamentally the same as the chemical functions that take place in you. It cannot be said too often: all life is one. That is, and I suspect will forever prove to be, the most profound true statement there is.

The longer someone ignores an email before finally responding, the more relative social power that person has. Map these response times across an entire organization and you get a remarkably accurate chart of the actual social standing. The boss leaves emails unanswered for hours or days; those lower down respond within minutes. There’s an algorithm for this, a data mining method called “automated social hierarchy detection,” developed at Columbia University.8 When applied to the archive of email traffic at Enron Corporation before it folded, the method correctly identified the roles of top-level managers and their subordinates just by how long it took them to answer a given person’s emails. Intelligence agencies have been applying the same metric to suspected terrorist gangs, piecing together the chain of influence to spot the central figures.

Time is relative. In human life, time is experience. The faster you archive a significant experience to your memory, the more you live in the same clock time. In physics, experience is represented by the distance traveled, and this entire thing is called the Relativity of Time. I want to age and die through archiving my experiences, not watching my biological clock. Please don't waste my clock time with mediocrity and egotism, let me use it towards serving to others.

In the year Ten Million, according to Koradubian, there would be a tremendous house-cleaning. All records relating to the period between the death of Christ and the year One Million A.D. would be hauled to dumps and burned. This would be done, said Koradubian, because museums and archives would be crowding the living right off the earth.

More than eighty thousand undocumented children from Mexico and the Northern Triangle, but mostly from the latter, had been detained at the US southern border in just the previous six or seven months. All those children were fleeing circumstances of unspeakable abuse and systematic violence, fleeing countries where gangs had become parastates, had usurped power and taken over the rule of law. They had come to the United States looking for protection, looking for mothers, fathers, or other relatives who had migrated earlier and might take them in. They weren’t looking for the American Dream, as the narrative usually goes. The children were merely looking for a way out of their daily nightmare.

Hair is gross. It seems smart to shave it off.” “You have hair.” “I do not; I just have me. Think about it, Kaladin. Everything else that comes out of your body you dispose of quickly and quietly—but this strange stuff oozes out of little holes in your head, and you let it sit there? Gross.” “Not all of us have the luxury of being fragments of divinity.” “Actually, everything is a fragment of divinities. We’re relatives that way.

Neuropsychologists are coming to recognize that there is a specialized subset of long-term memory. Remote memories are ones stretching back to your childhood—the name of your village, your native language, the smell of your grandmother’s baking. They appear to be stored in some sort of archival way in your brain separate from more recent long-term memories. Often, in patients with a dementia that devastates most long-term memory, the more remote facets can remain intact.

Hundreds of political assassinations related to minority races, labor leaders and spokesmen against fascism have taken place in the U.S. since World War II. In 1963, the assassination of President John Kennedy in Dallas allowed our own hidden, clandestine government to maintain control. The candidate for President in 1968, Robert Kennedy, was murdered by the same people on the night of his victory in the primaries. The judiciary, including the Supreme Court, have supported secret government by lending its authority to the concealment of conspiracies to murder our leaders. They refuse to examine documents that exist, allow truth to remain locked in the National Archives to perpetuate the “national security” lie.

Christianity and other traditional religions are still important players in the world. Yet their role is now largely reactive. In the past, they were a creative force. Christianity, for example, spread the hitherto heretical notion that all humans are equal before God, thereby changing human political structures, social hierarchies and even gender relations. In his Sermon on the Mount Jesus went further, insisting that the meek and oppressed are God’s favourite people, thus turning the pyramid of power on its head, and providing ammunition for generations of revolutionaries. In addition to social and ethical reforms, Christianity was responsible for important economic and technological innovations. The Catholic Church established medieval Europe’s most sophisticated administrative system, and pioneered the use of archives, catalogues, timetables and other techniques of data processing. The Vatican was the closest thing twelfth-century Europe had to Silicon Valley. The Church established Europe’s first economic corporations – the monasteries – which for 1,000 years spearheaded the European economy and introduced advanced agricultural and administrative methods.

One find in Western Australia turned up zircon crystals dated to 4.4 billion years ago, just a couple of hundred million years after the earth and the solar system formed. By analyzing their detailed composition, researchers have suggested that ancient conditions may have been far more agreeable than previously thought. Early earth may have been a relatively calm water world, with small landmasses dotting a surface mostly covered by ocean.15 That’s not to say that earth’s history didn’t have its moments of flaming drama. Roughly fifty to one hundred million years after its birth, earth likely collided with a Mars-sized planet called Theia, which would have vaporized the earth’s crust, obliterated Theia, and blown a cloud of dust and gas thousands of kilometers into space. In time, that cloud would have clumped up gravitationally to form the moon, one of the larger planetary satellites in the solar system and a nightly reminder of that violent encounter. Another reminder is provided by the seasons. We experience hot summers and cold winters because earth’s tilted axis affects the angle of incoming sunlight, with summer being a period of direct rays and winter being a period of oblique ones. The smashup with Theia is the likely cause of earth’s cant. And though less sensational than a planetary collision, both the earth and the moon endured periods of significant pummelings by smaller meteors. The moon’s lack of eroding winds and its static crust have preserved the scars but earth’s thrashing, less visible now, was just as severe. Some early impacts may have partially or even fully vaporized all water on earth’s surface. Despite that, the zircon archives provide evidence that within a few hundred million years of its formation, earth may have cooled sufficiently for atmospheric steam to rain down, fill the oceans, and yield a terrain not all that dissimilar from the earth we now know. At least, that’s one conclusion reached by reading the crystals.

In the future, white supremacy will no longer need white people,” the artist Lorraine O’Grady said in 2018, a prognosis that seemed, at least on the surface, to counter what James Baldwin said fifty years ago, which is that “the white man’s sun has set.” Which is it then? What prediction will hold? As an Asian American, I felt emboldened by Baldwin but haunted and implicated by O’Grady. I heard the ring of truth in her comment, which gave me added urgency to finish this book. Whiteness has already recruited us to become their junior partners in genocidal wars; conscripted us to be antiblack and colorist; to work for, and even head, corporations that scythe off immigrant jobs like heads of wheat. Conscription is every day and unconscious. It is the default way of life among those of us who live in relative comfort, unless we make an effort to choose otherwise. Unless we are read as Muslim or trans, Asian Americans are fortunate not to live under hard surveillance, but we live under a softer panopticon, so subtle that it’s internalized, in that we monitor ourselves, which characterizes our conditional existence. Even if we’ve been here for four generations, our status here remains conditional; belonging is always promised and just out of reach so that we behave, whether it’s the insatiable acquisition of material belongings or belonging as a peace of mind where we are absorbed into mainstream society. If the Asian American consciousness must be emancipated, we must free ourselves of our conditional existence. But what does that mean? Does that mean making ourselves suffer to keep the struggle alive? Does it mean simply being awake to our suffering? I can only answer that through the actions of others. As of now, I’m writing when history is being devoured by our digital archives so we never have to remember. The administration has plans to reopen a Japanese internment camp in Oklahoma to fill up with Latin American children. A small band of Japanese internment camp survivors protest this reopening every day. I used to idly wonder whatever happened to all the internment camp survivors. Why did they disappear? Why didn’t they ever speak out? At the demonstration, protester Tom Ikeda said, “We need to be the allies for vulnerable communities today that Japanese Americans didn’t have in 1942.” We were always here.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

Yoel Goldenberg makes exhibitions, photographs, models and media craftsmanship. His works are an examination of ideas, for example, validness and objectivity by utilizing an exhaustive methodology and semi exploratory exactness and by referencing documentaries, 'actuality fiction' and prominent experimental reciprocals. Yoel Goldenberg as of now lives and works in Brooklyn. By challenging the division between the domain of memory and the domain of experience, Goldenberg formalizes the circumstantial and underlines the procedure of synthesis that is behind the apparently arbitrary works. The manners of thinking, which are probably private, profoundly subjective and unfiltered in their references to dream universes, are much of the time uncovered as collections. His practice gives a valuable arrangement of metaphorical instruments for moving with a pseudo-moderate approach in the realm of execution: these fastidiously arranged works reverberate and resound with pictures winnowed from the fantastical domain of creative energy. By trying different things with aleatoric procedures, Yoel Goldenberg makes work in which an interest with the clarity of substance and an uncompromising demeanor towards calculated and insignificant workmanship can be found. The work is detached and deliberate and a cool and unbiased symbolism is utilized. His works are highlighting unplanned, unintentional and sudden associations which make it conceivable to overhaul craftsmanship history and, far and away superior, to supplement it. Consolidating random viewpoints lead to astounding analogies. With a theoretical methodology, he ponders the firmly related subjects of file and memory. This regularly brings about an examination of both the human requirement for "definitive" stories and the inquiry whether tales "fictionalize" history. His gathered, changed and own exhibitions are being faced as stylishly versatile, specifically interrelated material for memory and projection. The conceivable appears to be genuine and reality exists, yet it has numerous countenances, as Hanna Arendt refers to from Franz Kafka. By exploring dialect on a meta-level, he tries to approach a wide size of subjects in a multi-layered route, likes to include the viewer in a way that is here and there physical and has faith in the thought of capacity taking after structure in a work. Goldenberg’s works are straightforwardly a reaction to the encompassing environment and uses regular encounters from the craftsman as a beginning stage. Regularly these are confined occasions that would go unnoticed in their unique connection. By utilizing a regularly developing file of discovered archives to make self-ruling works of art, he retains the convention of recognition workmanship into every day hone. This individual subsequent and recovery of a past custom is vital as a demonstration of reflection. Yoel’s works concentrate on the powerlessness of correspondence which is utilized to picture reality, the endeavor of dialog, the disharmony in the middle of structure and content and the dysfunctions of dialect. To put it plainly, the absence of clear references is key components in the work. With an unobtrusive moderate methodology, he tries to handle dialect. Changed into craftsmanship, dialect turns into an adornment. Right then and there, loads of ambiguities and indistinctnesses, which are intrinsic to the sensation, rise up to the top

From a nitty-gritty, practical standpoint, here is the drill that can get you there:   Loose Papers Pull out all miscellaneous scraps of paper, business cards, receipts, and so on that have crept into the crevices of your desk, clothing, and accessories. Put it all into your in-basket for processing.   Process Your Notes Review any journal entries, meeting notes, or miscellaneous notes scribbled on notebook paper. List action items, projects, waiting-fors, calendar events, and someday/ maybes, as appropriate. File any reference notes and materials. Stage your “Read/Review” material. Be ruthless with yourself, processing all notes and thoughts relative to interactions, projects, new initiatives, and input that have come your way since your last download, and purging those not needed.   Previous Calendar Data Review past calendar dates in detail for remaining action items, reference information, and so on, and transfer that data into the active system. Be able to archive your last week’s calendar with nothing left uncaptured.   Upcoming Calendar Look at future calendar events (long- and short-term). Capture actions about arrangements and preparations for any upcoming events.   Empty Your Head Put in writing (in appropriate categories) any new projects, action items, waiting-fors, someday/maybes, and so forth that you haven’t yet captured.   Review “Projects” (and Larger Outcome) Lists Evaluate the status of projects, goals, and outcomes one by one, ensuring that at least one current kick-start action for each is in your system.   Review “Next Actions” Lists Mark off completed actions. Review for reminders of further action steps to capture.   Review “Waiting For” List Record appropriate actions for any needed follow-up. Check off received items.   Review Any Relevant Checklists Is there anything you haven’t done that you need to do?   Review “Someday/Maybe” List Check for any projects that may have become active and transfer them to “Projects.” Delete items no longer of interest.   Review “Pending” and Support Files Browse through all work-in-progress support material to trigger new actions, completions, and waiting-fors.   Be Creative and Courageous Are there any new, wonderful, hare-brained, creative, thought-provoking, risk-taking ideas you can add to your system?

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In the aforementioned Intellectual Birdhouse, which focuses on artistic practice as research, Michael Schwab examines the role of the artists' artist and, in doing so, extends Foster's reflections when discussing 'love value' over exchange value. Drawing on the work of Bourdieu among others, Schwab describes what values the new archival context suggests for institutions that are looking to recoup their losses: "the 'artists' artist' is too epistemologically demanding on the market, which fails to capitalize (often during the lifetime of the artist) on the symbolic value that is produced while he or she delivers epistemological gain to his or her peers, who appear to be the only ones who are able to perceive such value in advance of the market." Schwab is arguing that the role of the artist in the production of knowledge through artistic research extends and can be differentiated from symbolic value. It is not the market that distinguishes the value of an artist to the artist, it is their epistemic value. In other words, it is what we can learn from that artist, not just their artworks. This produces a dilemma for the established institution that struggles to identifY the cultural significance and value of the 'artists' artist' until late, sometimes too late, in the lifetime of the subject. It is not necessarily just a lack of vision on the part of museum staff, archivists and curators, but the values these institutions are increasingly forced to place on spectacular exhibitions in order to survive through corporate and media driven sponsored relations. Archivists themselves acknowledge this limitation of working within institutions that have little room to speculate on cultural value except through established forms, such as the emerging contemporary markets. Many seek out and must work in new emerging archives, such as Flat Time House. However, I would also argue that it is the artist's understanding of the potential value of' 'becomingness' through cultural capital that applies to the present moment too. As has been stated by Derrida, the 'vision' to see what needs to be archived is now the work of the artist/s: to anticipate the archive itself. (excerpt from Experiments and Archives in the Expanded Field written by Neal White)

On the one hand, Solomon’s marriage to the daughter of the Egyptian Pharaoh is mentioned no less than five times in the narrative of 1 Kings 3-11, with each mention having a very distinct context and appearing archival in nature.  She is mentioned: 1) in relation to Solomon’s alliance with the Egyptian Pharaoh (1 Kgs. 3:1); 2) in a description of the construction of the royal palace (1 Kgs. 7:8); 3) in relation to the Egyptian conquest of Gezer and its subsequent absorption into Greater Israel (1 Kgs. 9:16); 4) in a description of building activities throughout Jerusalem (1 Kgs. 9:24); and 5) in a list of Solomon’s wives (1 Kgs. 11:1). 

Many of the ardents who train there seem pretty wise to me,” she said. “After all, they shave their heads.” “They…” Kaladin frowned. “Syl, what does that have to do with being wise?” “Hair is gross. It seems smart to shave it off.” “You have hair.” “I do not; I just have me. Think about it, Kaladin. Everything else that comes out of your body you dispose of quickly and quietly—but this strange stuff oozes out of little holes in your head, and you let it sit there? Gross.” “Not all of us have the luxury of being fragments of divinity.” “Actually, everything is a fragment of divinities. We’re relatives that way.” She zipped in closer to him. “You humans are merely the weird relatives that live out in the stormshelter; the ones we try not to let visitors know about.

Quite naturally, holders of power wish to suppress wild research. Unrestricted questing after knowledge has a long history of producing unwanted competition. The powerful want a “safe line of investigations,” which will develop only those products and ideas that can be controlled and, most important, that will allow the larger part of the benefits to be captured by inside investors. Unfortunately, a random universe full of relative variables does not insure such a “safe line of investigations.” —ASSESSMENT OF IX, BENE GESSERIT ARCHIVES

Another source, the Gun Violence Archive, shows that in 2021, there were 44,820 gun deaths in the United States, but just 1,237 verified defensive gun uses, or thirty-six gun deaths for every self-defense use of a gun.134 This last figure does not even include all the nonfatal shootings that occur in the country every day. There are about twice the number of nonfatal as fatal shootings in the country each year;135 therefore, the ratio of shootings (fatal and nonfatal) to self-defense gun uses is somewhere around 100:1. Consequently, gun-related deaths and injuries by aggressors outnumber defensive gun uses by a very large margin.

If we are bound and determined to speak in terms of reference, nuclear war is the only possible referent of any discourse and any experience that would share their condition with that of literature. If, according to a structuring hypothesis, a fantasy or phantasm, nuclear war is equivalent to the total destruction of the archive, if not of the human habitat, it becomes the absolute referent, the horizon and the condition of all the others...This absolute referent of all possible literature is on par with the absolute effacement of any possible trace; it is thus the only ineffaceable trace, it is so as the trace of what is entirely other, "trace du tout autre." This is the only absolute trace - effaceable, ineffaceable. The only "subject" of all possible literature, of all possible criticism, its only ultimate and a-symbolic referent, unsymbolizable, even unsignifiable; this is, if not the nuclear age, if not the nuclear catastrophe, at least that toward which nuclear discourse and the nuclear symbolic are still beckoning: the remainderless and a-symbolic destruction of literature. Literature and literary criticism cannot speak of anything else, they can have no other ultimate referent, they can only multiply their strategic maneuvers in order to assimilate that unassimilable wholly other. They are nothing but those maneuvers and that diplomatic strategy, with the "double talk" that can never be reduced to them. For simultaneously, that "subject" cannot be a nameable "subject," nor that "referent" a nameable referent. Then the perspective of nuclear war allows us to re-elaborate the question of the referent. What is a referent? In another way, to elaborate the question of the transcendental ego, the transcendental subject, Husserl's phenomenology needed, at some point, the fiction of total chaos. Capable of speaking only of that, literature cannot help but speak of other things as well, and invent strategies for speaking of other things, for putting off the encounter with the wholly other, an encounter with which, however, this relationless relation, this relation of incommensurability cannot be wholly suspended, even though it is precisely its epochal suspension. This is the only invention possible.

What did not happen in Florida, in either the Second or Third Seminole War, was the provision of enough forces and transportation to affect the object of these wars, the final removal of all Native Americans from the peninsula. Prior to the war’s end, rewards were offered by the United States government for the capture of Seminoles. This policy failed to bring in any significant number of Native Americans; however, by early 1858, the war was winding down. White flags and other signs were hung out on known paths used by the Seminoles, and military operations were ordered stopped by Colonel Loomis. Elias Rector, the superintendent for Indian Affairs in the southern superintendency, came to Florida in January 1858 to assist in the negotiations for peace. After a conference was held 35 miles from Fort Myers with Assinwah’s band and others, the terms were offered and monetary inducements guaranteed. On May 4, 1858, Billy Bowlegs and most of his band boarded the Grey Cloud and sailed to Egmont Key, at the mouth of Tampa Bay. Here this group was joined by 41 prisoners and made ready for the trip west. By May 8, the war was declared officially over. The army believed that there were only about 100 Seminoles and Miccosukees left in Florida. This number included the aged leader Sam Jones. There is a debate on just when this ancient and respected leader died; however, it is known that he was gone before the end of Civil War. Where his remains were deposited is a secret to this day. It is from this small number of Seminoles and Miccosukees that today’s recognized tribes have descended as a continuing tribute to the tenacity of their ancestors’ will to survive. As historian Patsy West has aptly called them, they are “The Enduring Seminoles.” BIBLIOGRAPHY DOCUMENTS A number of collections of documents exist from which the above was drawn, including the Letters Received by the Secretary of War, Registered Series, 1801–1860; Letters Sent by the Secretary of War Relating to Military Affairs, 1800–1889; Letters Received by the Office of the Adjutant General (Main Series) 1822–1860; and Letters Sent, Registers of Letters Received, and Letters Received by Headquarters, Troops in Florida, and Headquarters Department of Florida, 1850–1858. The collections are all on microfilm from the National Archives. Numerous Congressional documents were also consulted

Our challenge as human beings on this planet is to live in the present moment as much as we possibly can. When we’re focused on some point in the future or are letting someone else tell us how things should go, we’re neither present in a particular moment nor responsible for ourselves. But when we seek the perspective of the Masters, Teachers, and Loved Ones, they help us empower ourselves to be who we need to be in any given moment. Providing truth, information, and support is the role of the Akashic Records. So if you really need a time-related answer, there are oracles such as clairvoyants, card readers, and astrologers who can help. And if you need a yes-or-no answer, a pendulum works especially well.

Dart initially echoed Darwin’s theory that bipedalism freed the hands of early hominins to make and use hunting tools, which in turn selected for big brains, hence better hunting abilities. Then, in a famous 1953 paper, clearly influenced by his war experiences, Dart proposed that the first humans were not just hunters but also murderous predators.18 Dart’s words are so astonishing, you have to read them: The loathsome cruelty of mankind to man forms one of his inescapable characteristics and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin. The blood-bespattered, slaughter-gutted archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices of their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically from his anthropoidal relatives and allies him rather with the deadliest of Carnivora. Dart’s killer-ape hypothesis, as it came to be known, was popularized by the journalist Robert Ardrey in a best-selling book, African Genesis, that found a ready audience in a generation disillusioned by two world wars, the Cold War, the Korean and Vietnam Wars, political assassinations, and widespread political unrest.19 The killer-ape hypothesis left an indelible stamp on popular culture including movies like Planet of the Apes, 2001: A Space Odyssey, and A Clockwork Orange. But the Rousseauians weren’t dead yet. Reanalyses of bones in the limestone pits from which fossils like the Taung Baby came showed they were killed by leopards, not early humans.20 Further studies revealed these early hominins were mostly vegetarians. And as a reaction to decades of bellicosity, many scientists in the 1970s embraced evidence for humans’ nicer side, especially gathering, food sharing, and women’s roles. The most widely discussed and audacious hypothesis, proposed by Owen Lovejoy, was that the first hominins were selected to become bipeds to be more cooperative and less aggressive.21 According to Lovejoy, early hominin females favored males who were better at walking upright and thus better able to carry food with which to provision them. To entice these tottering males to keep coming back with food, females encouraged exclusive long-term monogamous relationships by concealing their menstrual cycles and having permanently large breasts (female chimps advertise when they ovulate with eye-catching swellings, and their breasts shrink when they are not nursing). Put crudely, females selected for cooperative males by exchanging sex for food. If so, then selection against reactive aggression and frequent fighting is as old as the hominin lineage.22

Just like a city, parts of the Archives teemed with activity. The Scriptorium held rows of desks where scrivs toiled over translations or copied faded texts into new books with fresh, dark ink. The Sorting Hall buzzed with activity as scrivs sifted and reshelved books. The Buggery was not at all what I expected, thank goodness. Instead, it proved to be the place where new books were decontaminated before being added to the collection. Apparently all manner of creatures love books, some devouring parchment and leather, others with a taste for paper or glue. Bookworms were the least of them, and after listening to a few of Wilem’s stories I wanted nothing more than to wash my hands. Cataloger’s Mew, the Bindery, Bolts, Palimpsest, all of them were busy as beehives, full of quiet, industrious scrivs. But other parts of the Archives were quite the opposite of busy. The acquisitions office, for example, was tiny and perpetually dark. Through the window I could see that one entire wall of the office was nothing but a huge map with cities and roads marked in such detail that it looked like a snarled loom. The map was covered in a layer of clear alchemical lacquer, and there were notes written at various points in red grease pencil, detailing rumors of desirable books and the last known positions of the various acquisition teams. Tomes was like a great public garden. Any student was free to come and read the books shelved there. Or they could submit a request to the scrivs, who would grudgingly head off into the Stacks to find if not the exact book you wanted, then at least something closely related. But the Stacks comprised the vast majority of the Archives. That was where the books actually lived. And just like in any city, there were good neighborhoods and bad. In the good neighborhoods everything was properly organized and cataloged. In these places a ledger-entry would lead you to a book as simply as a pointing finger. Then there were the bad neighborhoods. Sections of the Archives that were forgotten, or neglected, or simply too troublesome to deal with at the moment. These were places where books were organized under old catalogs, or under no catalog at all. There were walls of shelves like mouths with missing teeth, where longgone scrivs had cannibalized an old catalog to bring books into whatever system was fashionable at the time. Thirty years ago two entire floors had gone from good neighborhood to bad when the Larkin ledger-books were burned by a rival faction of scrivs. And, of course, there was the four-plate door. The secret at the heart of the city. It was nice to go strolling in the good neighborhoods. It was pleasant to go looking for a book and find it exactly where it should be. It was easy. Comforting. Quick. But the bad neighborhoods were fascinating. The books there were dusty and disused. When you opened one, you might read words no eyes had touched for hundreds of years. There was treasure there, among the dross. It was in those places I searched for the Chandrian.

also found a new passion in genealogy. I’d received a rush of letters from Ballards all over the country who wondered if they were related to me. After giving a lecture in North Carolina, I dug into the archives at Guilford College in Greensboro. It turns out that eight generations of Ballards had been Quakers there—and most of them had signed their names with X’s—before my great-grandfather had moved to Wichita. I was amazed that someone like me, who had invested so much of his life in military service, had come from a family of Quakers. Indeed, although I was able to trace the whole, long Ballard family saga back to the sheriff of Nottingham in 1325, I could find only one ancestor who wore a military uniform, Col. Thomas Ballard, a member of the British colonial militia in Virginia.

This is one untold story of an extremely rare adventure that happened in the world of Minecraft. It is well documented in the “Top secret archived records of Minecraft”, also known as “X-Files”. They are not accessible to anyone. This adventure is known as “The Battle of Legends”. It’s one of the greatest adventures in the world of Minecraft. The world of Minecraft exists in a multi-verse. That means that many universes co-exist at the same point of time and at same place without disturbing each other. In other words, there are alternative timelines or parallel worlds existing simultaneously. A person can exist in many different universes at the same point of time. In some universes he may be a king or hero, whereas in some he may be a villain. This story relates to two alternative timelines existing simultaneously in the World of Minecraft. One timeline was of “Gang of Ninjas” and other was of “Minecraft Agent”. Many centuries ago, Dark Lord who is the supreme Master of dark energy, lost its most powerful warrior “Vertigo”. That creature was so powerful that it had power to destroy 10 galaxies. He was blowing up galaxy after galaxy, clearing the way for dark lord to take over the universe and become its unrivalled Master. “The secret society of brotherhood”, who were the guardians of the universe were afraid as to what might this monster do if he is not tamed or captured. They used to remain tensed and think about how to get rid of this monster. No plan seemed to work on that monster.

At 1:15, she attacked the year 1953. At around 5:00, after two bananas and a visit to the bathroom, she dove into 1952. This time as well, there was an nth Lydia who led her to another religious institution, La Charité Hospital in Montreal. Mechanically, Lucie pulled out the tall stack of files relating to that establishment and began her last search of the day. The archives closed at 7:00, and in any case her head was about to explode. Names, names, and more names.

Archivist / Circuit Bender For the figure of the artist, technical media has meant nods both toward engineering and the archive, as Huhtamo has noted: “the role of the artist-engineer, which rose into prominence in the 1960s (although its two sides rarely met in one person), has at least partly been supplanted by that of the artist-archaeologist.”23 Yet methodologies of reuse, hardware hacking, and circuit bending are becoming increasingly central in this context as well. Bending or repurposing the archive of media history strongly relates to the pioneering works of artists such as Paul DeMarinis, Zoe Beloff, or Gebhard Sengmüller—where a variety of old media technologies have been modified and repurposed to create pseudo-historical objects from a speculative future.

Irena wrote to us that many Jews wouldn’t give up their children because they didn’t believe the Germans would kill them. When did the Jews know that they would die?” “This is a profound question. The first message about the mass killings in Eastern Poland, like Ponary, around Vilna, comes to Warsaw almost a year before the liquidation of the ghetto. But this news only reaches a very small circle of people in the ghetto. The Ringelblum archives tell us that in the autumn of 1941 some people believed this, especially those active in the Underground. In March 1942, when Aktion Reinhard, the murder of the Jews in the General Gouvernement, began, a lot of common people from the east sent letters through the post to their relatives and friends in the Warsaw ghetto with the message: ‘They are killing us. Be careful. Take refuge, because they are killing us.

We recommend creating four types of folders: • Archives (any email that contains information that might be needed) • Automated (any email newsletter that relates to a strategy you’d like to pursue in the future) • Follow-Up (any email relating to a specific action that needs to be completed) • Send (if you use an assistant to process email, then have this person filter messages that require your final approval into this folder)

Bill Kelley, a Bloomberg employee, waited minutes before replying on his BlackBerry to a relative asking: “Bill, are you OK?” At 9:23 a.m. Kelley sent the last message of his life from the Windows on the World restaurant on top of the World Trade Center. “So far … we’re trapped on the 106th floor, but apparently [the] fire department is almost here.”5 These messages are a sample of a vast collection of e-mails sent on September 11, 2001, and later shared with news media or stored in a 9/11 digital archive owned by the Library of Congress. Many of the e-mails were dispatched by BlackBerrys. For trapped or fleeing workers, BlackBerrys were the only reliable communication link in lower Manhattan. After the first plane knocked out cell towers on top of the World Trade Center, cell and landline circuits were overwhelmed. Paging companies lost many of their frequencies, and phone lines went dead for hundreds of thousands of Verizon customers6 when a call-switching center, several cell towers, and fiber-optic links were smashed by debris from a collapsed building.7

Le gouvernement que M. Michel voulait présenter comme celui du renouveau a donc été rapidement enseveli dans un débat vieux de soixante-dix ans, d’autant plus tendu que, au-delà des échanges d’injures, il ne s’appuie que sur des données toujours partielles : les archives de l’Etat relatives à la collaboration sont toujours inaccessibles.

imagine they would have records at the temple.  However, I would think the best place to look would be the Archive of Tibetan History at the Central Library in Lhasa.   They have an excellent archive related to the history of medicine in Tibet.  You’ll be surprised.  Some of the data has even been digitized using grants from wealthy supporters.  It’s very good.  I’ve used it myself.

I should say that it was only for me that Marxism seemed over. Surely, I would tell G. at least once a week, it had to count for something that every single self-described Marxist state had turned into an economically backward dictatorship. Irrelevant, he would reply. The real Marxists weren’t the Leninists and Stalinists and Maoists—or the Trotskyists either, those bloodthirsty romantics—but libertarian anarchist-socialists, people like Anton Pannekoek, Herman Gorter, Karl Korsch, scholarly believers in true workers’ control who had labored in obscurity for most of the twentieth century, enjoyed a late-afternoon moment in the sun after 1968 when they were discovered by the New Left, and had now once again fallen back into the shadows of history, existing mostly as tiny stars in the vast night sky of the Internet, archived on blogs with names like Diary of a Council Communist and Break Their Haughty Power. They were all men. The group itself was mostly men. This was, as Marxists used to say, no accident. There was something about Marxist theory that just did not appeal to women. G. and I spent a lot of time discussing the possible reasons for this. Was it that women don’t allow themselves to engage in abstract speculation, as he thought? That Marxism is incompatible with feminism, as I sometimes suspected? Or perhaps the problem was not Marxism but Marxists: in its heyday men had kept a lock on it as they did on everything they considered important; now, in its decline, Marxism had become one of those obsessive lonely-guy hobbies, like collecting stamps or 78s. Maybe, like collecting, it was related, through subterranean psychological pathways, to sexual perversions, most of which seemed to be male as well. You never hear about a female foot fetishist, or a woman like the high-school history teacher of a friend of mine who kept dated bottles of his own urine on a closet shelf. Perhaps women’s need for speculation is satisfied by the intense curiosity they bring to daily life, the way their collecting masquerades as fashion and domesticity—instead of old records, shoes and ceramic mixing bowls—and their perversity can be satisfied simply by enacting the highly artificial role of Woman, by becoming, as it were, fetishizers of their own feet.

Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}

Minerva was the Roman goddess of warriors and wisdom. William McGonagall is celebrated as the worst poet in British history. There was something irresistible to me about his name, and the idea that such a brilliant woman might be a distant relative of the buffoonish McGonagall. A small sample of his work will give a flavour of its unintentional comedic value. The following was written as part of a poem commemorating a Victorian railway disaster: Beautiful Railway Bridge of the Silv’ry Tay! Alas! I am very sorry to say That ninety lives have been taken away On the last Sabbath day of 1879, Which will be remember’d for a very long time.

Many of the ardents who train there seem pretty wise to me," she said. "After all, they shave their heads.” "They…" Kaladin frowned. "Syl, what does that have to do with being wise?" "Hair is gross. It seems smart to shave it off." "You have hair." "I do not; I just have me. Think about it, Kaladin. Everything else that comes out of your body you dispose of quickly and quietly—but this strange stuff oozes out of little holes in your head, and you let it sit there? Gross." "Not all of us have the luxury of being fragments of divinity." "Actually, everything is a fragment of divinities. We’re relatives that way." She zipped in closer to him. "You humans are merely the weird relatives that live out in the stormshelter; the ones we try not to let visitors know about.

The selection of case studies: Were families’ affiliations confined within shire boundaries or did they extend across the south-west? How did the gentry relate to their patrons–did clients transcend county boundaries when engaged on business with their patron? These questions will be answered by means of three detailed case studies: those of the Lords Hungerford, and the gentry families, Arundell of Lanherne (Cor.), and Edgcumbe of Cotehele (Cor.). These families have been specifically identified for a number of reasons–firstly, because successive heads of these families were frequently involved in county government and were important figures in their respective shires; and secondly, because of the well-preserved nature of their archives (p. 119).

There is a parallel between PARA and how kitchens are organized. Everything in a kitchen is designed and organized to support an outcome—preparing a meal as efficiently as possible. The archives are like the freezer—items are in cold storage until they are needed, which could be far into the future. Resources are like the pantry—available for use in any meal you make, but neatly tucked away out of sight in the meantime. Areas are like the fridge—items that you plan on using relatively soon, and that you want to check on more frequently. Projects are like the pots and pans cooking on the stove—the items you are actively preparing right now. Each kind of food is organized according to how accessible it needs to be for you to make the meals you want to eat.

U.S. and Australian WWII archives hold many files detailing numerous acts of Japanese army cannibalism. For example, of those 157,646 sons of Japan sent to New Guinea, only 10,072 survived. Allied bullets killed relatively few. The vast majority were felled by disease and starvation. General Aotsu was aware of the plight of his men. He wrote that incidents of cannibalism in New Guinea were "frequent". Japanese boys were starving and had to eat whatever they could find. Often, all they could find was one another. Harumich Nogi, the chief of a Japanese naval police force stationed in the South Pacific, later recorded in his memoirs a story told to him by an army lieutenant: "There was absolutely nothing to eat, and so we decided to draw lots. The one who lost would be killed and eaten. But the one who lost started to run away so we shot him. He was eaten. You probably think that many of us raped the local women. But women were not regarded as objects of sexual desire. They were regarded as the object of our hunger. ... I met some soldiers in the mountains who were carrying baked human arms and legs. It was not guerrillas but our own soldiers who we were frightened of.

Images began scrolling. Crime scene photos. Scanned newspaper clippings. Pictures of flipped cars and fire-gutted buildings. Obituaries. Autopsy reports. Each item related to an accident or crime. I paused the slideshow to scan several articles. Detected the theme. Every crime was unsolved. Every accident was freakish and unexplained. Many incidents had numerous victims. Some were grisly. All were terrible. One after another the entries flashed on-screen. A few settings were identifiable. Seattle. New York City. Las Vegas. The majority were unrecognizable. Shelton turned to me. “So what, he’s into police reports? Disaster stories?” “They’re his work.” My stomach churned with revulsion. “Everything on here. This must be the Gamemaster’s private archive. A diary of his twisted games.” “Trophies.” Hi’s voice was hushed. “His collection. Every serial killer has one.” Ben’s fist slammed the coffee table. “I’ll kill this sick freak!” Suddenly the screen went blank. There were sounds like a videogame, then a new program opened. The Gamemaster’s face appeared. “Hello, Tory.” He smiled. “Welcome to my humble home.

she’d always found it curious how others put their physical urges ahead of the more powerful emotions of bonding, relating, and engaging.

Even at Yad Vashem, the country’s official Holocaust archive, museum and memorial in Jerusalem, the Auschwitz Report was filed away without the names of its authors. When historians referred to the report, they tended to speak of ‘two young escapees’ or ‘two Slovak escapees’ as if the identities of the men who had performed this remarkable deed were incidental. What might explain this relative lack of recognition? It certainly did not help Wetzler that he was out of sight of western writers and historians and, therefore, mostly out of mind. As for Rudi, while he was accessible, and a model interviewee, he was not an easy sell in Israel or in the mainstream Jewish diaspora. Those audiences would have thrilled to hear the story of his escape and his mission to tell the world of Auschwitz, but he never left it at that. He would not serve up a morally comfortable narrative in which the only villains were the Nazis. Instead he always insisted on hitting out at Kasztner and the Hungarian Jewish leadership, as well as the Jewish council in Slovakia. He faulted them for failing to pass on his report and, in the Slovak case, for compiling the lists that had put him on a deportation train in the first place.

Holy Father, may I ask, is there such grave danger in the codex? Would it not simply remain an object of academic discussion, among philosophers?” “Philosophers have students, and students who love their teachers spread their ideas into every realm of human endeavor. Abstract academic discussions have a way of leaving their mark on entire civilizations, as the events of this century have proved all too well. In another age this codex might have been relatively harmless, especially if we were to be blessed with the original Greek text, against which it could be measured. But the true text eludes us, and thus we must now contend with a chimera that has come back from the dead and that uses Aristotle’s great name as a charm and a passkey into men’s minds.” Still, Elijah wondered if the Pope were not making more of the danger than was warranted. “I hear your silent reservations, Father Elijah. But you must understand that the arrival of this document is no accident. It can be understood only within the larger context of this present struggle. Iustitia is not, in the end, about justice. Its purpose is to reconcile men to an ultimate bondage, but it does so—oh, bitterest of ironies—it does so in the name of freedom.” “And so, you are faced with a dilemma?” “Indeed. Should the manuscript be quietly placed in the archives, awaiting a better time in history? Or should we open it to the world and bear the burden of knowing that some souls may be misled by it?” “Have you decided?” “I have. The manuscript will be open for study by all serious scholars. Translations will be made and published in various languages, in editions that carry an explanation of its background, its shortcomings, and the danger of misinterpretations.” “If I may be frank, Your Holiness, I think your decision is wise. The modern age has styled us as anti-intellectual.

Is the murder of a king not of interest to you?” “Yes, Brightness,” Shallan said. “We children love things that are shiny and loud.

The first “Zigzag files” were released to the UK National Archives in 2001. These declassified archives contain more than seventeen hundred pages of documents relating to Chapman’s case: transcripts of interrogations, detailed wireless intercepts, reports, descriptions, diagrams, internal memos, minutes, letters, and photographs. The files are extraordinarily detailed, describing not only events and people but also the minutiae of a spy’s life, his changing moods and feelings, his hopes, fears, and contradictions

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At the quantum level our universe can be seen as an indeterminate place, predictable in a statistical way only when you employ large enough numbers. Between that universe and a relatively predictable one where the passage of a single planet can be timed to a picosecond, other forces come into play. For the in-between universe where we find our daily lives, that which you believe is a dominant force. Your beliefs order the unfolding of daily events. If enough of us believe, a new thing can be made to exist. Belief structure creates a filter through which chaos is sifted into order. —ANALYSIS OF THE TYRANT, THE TARAZA FILE: BG ARCHIVES

Ambassadors, knowledge of host country by: "The ambassador who wishes to understand the origin of affairs in the kingdom where he is to reside must spend his spare time in reading its histories or chronicles, must gain a knowledge of its laws, of the privileges of its provinces, the usages and customes of its inhabitants, the character of the natives, their temperament and inclination: and if he should desire to serve in his office with the goodwill of his own and a foreign people, he must try and accommodate himself to the character of the natives, though at cost of doing violence to his own; he must listen to them, talk with them and even flatter them, for flattery is the magnet which everywhere attracts goodwill ... Anyone who listens to many people and consorts with them, sometimes meets one who cannot keep a secret and even habitually make confidant of someone, in order to show that he is a man of importance, trusted and employed by the heads of his Government ... Should he lack friends and the ability to discover the truth and to verify his suspicions, money can help him, for it is and always has been the masterkey to the most closely-locked archives." — Anonymous, La embajada española Ambassadors, misleading reasonableness of: An ambassador who is successful at fitting himself fully into the life of the capital where he is assigned can unwittingly undermine its understanding of his own nation. The officials with whom he is in contact may come to imagine that his reasonableness and empathy for their perspective are typical of his countrymen, when nothing is further from the truth. They may therefore be misled into ignoring underlying adverse trends in relations with his country until it is too late to do much about them.

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