Jeffrey Brooks, Thank You, Comrade Stalin!: Soviet Public Culture from Revolution to Cold War & David Hoffmann, Stalinist Values: the Cultural Norms of Soviet Modernity, 1917-1941
‘Thank You, Comrade Stalin!’ by Jeffrey Brooks is written with the intention of explaining the functions of Joseph Stalin’s personality cult. The book covers power dynamics in the Soviet Union from 1917 to his in death 1953, and the implementation of de-Stalinisation. Brooks’s major argument is that because of the states monopolisation of information, the Soviet Union was able to carefully construct a unique cultural understanding for their citizens, which emphasised Stalin as the provider of great economic and social prosperity. Social and economic “gifts” from Stalin were used to justify an obligation on Soviet citizens to work hard, contribute and conform. However, Brooks adds that this constructed cultural understanding for citizens ultimately led to the demise of the Soviet Union.
Brooks was able to construct his argument with a quantitative approach to his research, using of a range of primary resources. Jeffrey Brooks continuously refers to contemporary readings of the press, sampled newspapers and propaganda posters, mainly from the newspaper Pravda. Brooks’s quantitative approach allowed him to discover a number of reoccurring themes in Soviet literature, which became essential to his argument. These themes included an emphasis on metaphors such as “the path”, “the line”, and “the gift” in media outlets.1 The bulk of Jeffery Brooks’s book focuses on the utilisation of “Socialist building”. According to Brooks, Socialist Building was an initiative by Stalin, which drastically changed the political system by limiting public discussion and replacing the previous societal understanding of authority.
David Hoffman’s book ‘Stalinist Values: The Cultural Norms of Soviet Modernity, 1917-1941’ is a worthy contribution to “The Great Retreat” debate stimulated by Nicholas Timasheff. Timasheff argues that in 1934 the offensive broke down, and the Soviet state began to withdraw from its commitment to the socialist ideology.2 Hoffman disagrees, and declares that at no point did Stalin articulate a retreat from socialism. He adds that Stalinism meant a continuation of a commitment to social transformation, and the creation of the New Soviet Person. Hoffman contends that this was a sharp contrast with traditional Tsarist culture.
The most convincing aspect of Hoffman’s argument lies in his view that many of the Stalinist policies that have been accused as a retreat of socialism can instead be understood as pragmatic solutions to political, social and economic dilemmas in the Soviet Union. Hoffman uses Soviet patriotic and nationalistic propaganda as an example, deeming it merely as a means of mobilising society in the defence of the socialist state in a time of international uncertainty. According to Hoffman, Soviet consumerism was distinct to Western Liberalism because it maintained an emphasis on collectivist ideals, whilst providing incentives for hard work. 3
Hoffman also addresses the supposed ‘retreat’ to a patriarchal view of the household in the Stalinist era. Hoffman instead explains it as a measure to deal with low birth rates rather than a withdrawal from the socialist ideology. These changes in social policy should instead be understood as pragmatic measures used to maintain the Socialist state in a time of great political stress.
Hoffman acknowledges the use of traditional symbols, institutions and appeals by Stalin and the political elite. However, he adds that these were used merely for mass mobilisation
purposes as a means of strengthening the new order.4 Hoffman summarises Stalinism as a consolidation of Socialism, rather than a retreat from it.5 According to Hoffman, the Soviet Union remained fundamentally Socialist throughout the period referred to as “The Great Retreat”. The planned economy remained, state ownership of the means of production continued, and the Party’s vanguard role in leading the country towards communism was sustained under the rule of Stalin.6
Brooks’s understanding of the functions of Stalin’s cult of personality helps to develop Hoffman’s argument against the idea of a “great retreat”. Hoffman stresses that although some of Stalin’s policies had not derived from a socialist ideology, the states infrastructure remained fundamentally socialist under Stalin, and thus no retreat was undertaken.
Hoffman writes that “Presenting Stalin as the personification of the Soviet system provided a tangible symbol to which individuals could attach their loyalty. The cult provided a human face that appeared to care about people’s welfare”.7 Hoffman is suggesting that Stalin’s cult of personality was a powerful tool in restructuring society’s understanding of power dynamics in the Soviet Union. ‘Thank You, Comrade Stalin!’ develops Hoffman’s argument of a Socialist continuation under Stalin, because it offers a tangible explanation for the use of an authoritarian cult of personality in a socialist society.
Brooks offers a useful explanation into the purposes of the Cult of Stalin. He begins, by explaining Socialist realism as a state led initiative to promote the idea that life ought to be portrayed how it should be, and not necessarily as it was.8 Socialist realism is a key aspect of Brooks’s argument, because it manipulated society into appreciating the utopian aspect of the Soviet Union, and ultimately led people to believe that life was better than it was. The economic and social prosperity that was portrayed in propaganda was heavily attributed to
Stalin. Stalin was responsible for the provision of all social benefits and all that was good in Soviet life according to media outlets. This understanding of Stalin’s personality cult is useful to Hoffman, because it stresses the mere purposes of mobilisation, and not a withdrawal from the socialist ideology.
Brooks continues to raise another important theme, which advances Hoffman’s claim.
Brooks explains the relevance of Stalin as provider of “the gift”. Brooks introduces his conception of a “moral economy”9 which deeply resided in Soviet culture during Stalin’s time of influence. The demand for society to acknowledge Stalin’s unprecedented influence in the production of social and economic prosperity was met with an expectation for citizens to repay this favour through hard work and conformity. Hoffman would argue that this constructed power dynamic was a means of enhancing the socialist state by use of traditional ideals and understandings of power.
Jeffrey Brooks states that although Stalin acknowledges the contradictions of an authoritarian personality cult in a socialist society, he used it to promote a very unique and precise understanding of state legitimacy and authority. This new understanding of power was used to shape a unified national agenda, with a new understanding of Soviet society, and national identity.10 The legitimacy of orders from institutions replaced the need for rational explanations of behaviour or orders from the state. 11 Brooks makes this point, because this rhetoric remained central in legitimising Stalin’s authoritarian style to governance. Hoffman would argue that this constructed understanding of state legitimacy was used to strengthen the socialist infrastructure in the Soviet Union.
Brooks and Hoffman however fail to explain what the utilisation of prerevolutionary ideals offered to Stalin that previous Bolshevik discourses on power did not. Jan Plamper offers an explanation into why Stalin’s cult of personality was so effective in seizing the public’s
imagination. She argues that since Russia’s Christianization (988), the Russian sovereign was both head of the Russian Orthodox Church and the head of the state12. Thus historically, Russia was used to being centered on a single person, and a retreat to this conventional understanding of authority was greatly advantageous for Stalin.
Another question that Brooks and Hoffman fail to address is the extent to which the Soviet population bought into and supported the reconstructed Soviet culture. Hoffman briefly mentions that some members of the military, party and Stakhanovite workers held a genuine reverence for Stalin. Hoffman also highlights that many also privately criticised Stalin and the cult. He adds, “much of the population viewed Stalin and other leaders as oppressors rather than benefactors.”13 However this point remains underdeveloped. Perhaps Brook and Hoffman’s arguments may have been more convincing if their research had comprised of a greater level of qualitative methods such as readings from private letters, diaries and other personal documents.
One text that does this well is Nora Dudwick’s “When Things Fall Apart”. Dudwick offers an analysis of poverty in the Soviet Union through a number of first hand interviews and readings of personal contemporary texts, and proves that qualitative research can offer a useful insight.14 Both Brooks and Hoffman’s arguments could benefit from implementing some of these research methods, in order to give a more humanist understanding of the period covered.
Brooks concludes that Stalin was able to implement a unique cultural understanding for the Soviet Union. However, he contends that it was ultimately counter productive and led to the dismissal of the state. Brooks accuses Stalinist Soviet culture of having left little room for critical commentary, which would have allowed the state to recognise its own weaknesses,
and thus adapt. Brooks adds that the monopoly of information also contributed to the decimation of the state because it gave little room for an exchange of informal information on an international level, which was necessary for scientific and economic development.15
This conception complies with Hoffman’s understanding on the demise of the Soviet Union. Hoffman claims that state led attempts to change people’s lifestyles and values through coercion and violence ultimately led to the dissolution of the Soviet Union. He continues to say “social change must be gradual and consensual, as violence only achieves superficial change and failed to change the way people thought.”16 Brooks and Hoffman agree that the authoritarian nature of the Soviet Union greatly hampered it from flourishing and achieving the social harmony that it set out to accomplish.
Brooks and Hoffman offer insightful conclusions, however neither authors offer an explanation into the nature of Stalin’s terror nor the extent of coercive measures conducted by the state. Although neither book intend to narrate the coercive measures of the Soviet Union, some general background would be useful for some readers. Readers without a pre-existing understanding of the level of oppression conducted by the Stalinist state may find their arguments unconvincing.
Both ‘Thank You, Comrade Stalin’ and Hoffman’s ‘Stalinist Values’ have provided a great contribution in the study of the Soviet Union, and its attempts to create a unique, stringent and powerful cultural understanding of state authority. However, because both texts deal with such a wide scope of study, they can at times allocate too much emphasis on the collective at the expense of personal experience, which can provide relevant and useful insights. An adoption of a balanced approach to the use of qualitative and quantitative research methods may have benefited both arguments.
Although both texts require development in some areas, they provide a number of conclusions that are difficult to scrutinise. In particular, Jeffrey Brooks’s convincing claim that Stalin was able to use traditional and popular understanding of power to enhance the hyper-centralisation of the state and create a new cultural understanding the Soviet Union. David Hoffman offers an engaging contribution to the Great Retreat debate, and presents many plausible reasons to support the notion that the Soviet Union remained fundamentally socialist throughout its existence.
Brooks, Jeffrey. Thank You, Comrade Stalin!: Soviet Public Culture From Revolution To Cold War, (Princeton University Press: New Jersey, 2000).
Dudwick, Nora. When Things Fall Apart: Qualitative Studies of Poverty in the Former Soviet Union, (World Bank Publications: Washington, 2002).
Hoffman. L. David, Stalinist Values: The Cultural Norms of Soviet Modernity 1917-1941, (Cornell University Press: New York, 2003).
Plamper, Jan. The Stalin Cult: A Study in the Alchemy of Power, (Yale University Press: Connecticut,1970).
Timasheff, Nicholas. The Great Retreat: The Growth and Decline of Communism in Russia, (Ayer Co Publishers: New York, 1972).


Sustainable Spacefaring: Exploration of scrap metal powder metallurgy on the lunar surface
The increasing threat of orbital debris to the future of a safe space environment necessitates immediate action to develop sustainable end-of-life methodologies in the initial design phases. Currently, orbital spacecraft are designed-for-demise, reentering Earth’s atmosphere. This not only poses a major threat to both ground and space safety, but also leads to both an economical and environmental discussion of the sustainability of spaceflight. A circular economy in space seeks to establish reuse and recycle practices to enhance safety, save costs, and reduce the dependence on Earth resources. This thesis assesses the opportunities and limitations of upcycling scrap metal from Low Earth Orbit (LEO) as Additive Manufacturing (AM) feedstock for the lunar surface with the goal of exploring the lunar architectural surface needs for a powder metallurgy processing facility and recommend areas of improvement for the design of future spacecraft to ease the proposed recycling process. While metals can be extracted from the lunar surface, the operation of excavation, separation, processing, and extraction are energy intensive, and the actual quality of the final metal product is unknown at this time. Further, once a metal product has been manufactured on the moon, there are no recycling processes put it place after use. The development of a metal recycling system on the lunar surface is not intended to replace In-situ Resource Utilization (ISRU) initiatives, but rather, is meant to close the loop on a circular economy in space for metals. Upper stage rocket bodies are identified as one of the most dangerous debris in orbit, mostly because of the potential for residual fuel to explode. Given the mass, frequency of use, relative simplicity of design and structure compared with the intricacies of satellites, and material composition, upper stage rocket bodies are the targeted scrap metal source for this thesis. The supporting architectures include a space tug with lunar landing capabilities, a robotic crane with friction milling capabilities, and a mobile metal powder processing facility.


Inner thoughts are the thoughts and feelings that we experience within ourselves. They are the private and often unspoken dialogues that we have in our heads. These thoughts can significantly impact our mood, behaviour, and overall well-being.
Inner thoughts can be positive, negative, or neutral. Positive inner thoughts include things like affirmations, gratitude, and encouragement. Negative inner thoughts can consist of self-criticism, worry, and self-doubt. Then, neutral inner thoughts include observations or reflections on our experiences without a positive or negative judgment.
Not all inner thoughts are negative, but a lot of them are, which can be destructive. So, paying attention to our inner thoughts is important because they can affect our emotions and actions. For example, negative inner thoughts can lead to feelings of anxiety, depression, and low self-esteem, while positive inner thoughts can boost our confidence and improve our mood.
So, how can I turn my negative thoughts into positive ones?
To cultivate positive inner thoughts, it can be helpful to practice mindfulness and self-compassion. Mindfulness involves paying attention to our thoughts and emotions without judgment, while self-compassion involves treating ourselves with kindness and understanding like we would a close friend. By practising mindfulness and self-compassion, we can become more aware of our inner thoughts and learn to shift them towards positivity and self-care.
Turning negative thoughts into positive thoughts can be a helpful way to improve your mood and outlook on life. Here are some tips that may help:
- Identify your negative thoughts: Take a moment to recognize what negative thoughts are going through your mind. Then, write them down if that helps you to see them more clearly.
- Challenge your negative thoughts: Once you’ve identified them, challenge them. Ask yourself if they are really true or if there is another way to look at the situation. For example, if you think, “I’ll never be good enough,” challenge that thought by asking yourself, “Is that really true? What evidence do I have to support that thought?”
- Reframe your negative thoughts: Once you’ve challenged your negative thoughts, reframe them in a more positive way. For example, instead of thinking, “I’m not good enough,” reframe it as “I’m capable of improving and growing.”
- Stop using guilt trigger words like ‘I should’ or ‘I have to’ as they add unneeded pressure on yourself. For example, instead of saying, ‘I should do some exercise today’, replace this with, ‘I will try to do some exercise today’. Or, rather than ‘I have to go to work’, replace this with ‘I get to go to work’.
- Practice gratitude: Focus on what you are thankful for in your life. This can help to shift your focus away from negative thoughts.
- Surround yourself with positivity: Spend time with positive people, engage in activities that bring you joy, and listen to music or podcasts that uplift you.
- Reach out to those around you – sharing is caring! Telling someone about your negative thoughts can help you to feel like a weight is lifted. They can help you to work through your issues and give you a different perspective.
Remember, turning negative thoughts into positive ones takes time and practice. So, be patient with yourself and keep working on it.
To find out more on this topic…
Listen to our ‘I is for Inner Thoughts’ podcast episode!
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Sumerian Inventory, Butler’s Odyssey Translation, The Abauntz Map
(Note: I’ve come to believe that there are four socio-cultural interfaces: Lists, Stories, Maps, and Games. At some point in the future, I’ll update this post to reflect this)
Lists, stories, and maps are ways humans have invented to portray and interact with information. They exist on a continuum from order through complexity to exploration.
Why these three forms? In some thoughts on alignment in belief space, I discussed how populations exhibiting collective intelligence are driven to a normal distribution with complex, flocking behavior in the middle, bounded on one side by excessive social conformity, and a nomadic diaspora of explorers on the other. I think stories, lists, and maps align with these populations. Further, I believe that these forms emerged to meet the needs of these populations, as constrained by human sensing and processing capabilities.
Lists are instruments of order. They exist in many forms, including inventories, search engine results, network graphs, and games of chance and crossword puzzles. Directions, like a business plan or a set of blueprints, are a form of list. So are most computer programs. Arithmetic, the mathematics of counting, also belongs to this class.
For a population that emphasizes conformity and simplified answers, lists are a powerful mechanism we use to simplify things. Though we can recognize easily, recall is more difficult. Psychologically, we do not seem to be naturally suited for creating and memorizing lists. It’s not surprising then that there is considerable evidence that writing was developed initially as a way of listing inventories, transactions, and celestial events.
In the case of an inventory, all we have to worry about is to verify that the items on the list are present. If it’s not on the list, it doesn’t matter. Jigsaw puzzles are listlike in that they contain all the information needed to solve them. The fact that they cannot be solved without a pre-existing cultural framework is an indicator of their relationship to the well-ordered, socially aligned side of the spectrum.
Lists transition into stories when games of chance have an opponent. Poker tells a story. Roulette can be a story where the opponent is The House.
Stories convey complexity, framed in a narrative arc that contains a heading and a velocity. Stories can be resemble lists. An Agatha Christie murder mystery is a storified list, where all the information needed to solve the crime (the inventory list), is contained in the story. At the other end of the spectrum, is a scientific paper which uses citations to act as markers into other works. Music, images, movies, diagrams and other forms can also serve as storytelling mediums. Mathematics is not a natural fit here, but iterative computation can be, where the computer becomes the storyteller.
Emergent Collective behavior requires more complex signals that support the understanding the alignment and velocity of others, so that internal adjustments can be made to stay with the local group so as not to be cast out or lost to the collective. Stories can indicate the level of dynamism supported by the group (wily Odysseus, vs. the Parable of the Workers in the Vineyard). They rally people to the cause or serve as warnings. Before writing, stories were told within familiar social frames. Even though the storyteller might be a traveling entertainer, the audience would inevitably come from an existing community. The storyteller then, like improvisational storytellers today, would adjust elements of the story for the audience.
This implies a few things: first, audiences only heard stories like this if they really wanted to. Storytellers would avoid bad venues, so closed-off communities would stay decoupled from other communities until something strong enough came along to overwhelm their resistance. Second, high-bandwidth communication would have to be hyperlocal, meaning dynamic collective action could only happen on small scales. Collective action between communities would have to be much slower. Technology, beginning with writing would have profound effects. Evolution would only have at most 200 generations to adapt collective behavior. For such a complicated set of interactions, that doesn’t seem like enough time. More likely we are responding to modern communications with the same mental equipment as our Sumerian ancestors.
Maps are diagrams that support autonomous trajectories. Though the map itself influences the view through constraints like boundaries and projections, nonetheless an individual can find a starting point, choose a destination, and figure out their own path to that destination. Mathematics that support position and velocity are often deeply intertwined with with maps.
Nomadic, exploratory behavior is not generally complex or emergent. Things need to work, and simple things work best. To survive alone, an individual has to be acutely aware of the surrounding environment, and to be able to react effectively to unforeseen events.
Maps are uniquely suited to help in these situations because they show relationships that support navigation between elements on the map. These paths can be straight or they may meander. To get to the goal directly may be too far, and a set of paths that incrementally lead to the goal can be constructed. The way may be blocked, requiring the map to be updated and a new route to be found.
In other words, maps support autonomous reasoning about a space. There is no story demanding an alignment. There is not a list of routes that must be exclusively selected from. Maps, in short, afford informed, individual response to the environment. These affordances can be seen in the earliest maps. They are small enough to be carried. They show the relationships between topographic and ecological features. They tend practical, utilitarian objects, independent of social considerations.
There is, in many religions and philosophies, the concept of “being in the moment” where we become simply aware of what’s going on right now, without all the cognitive framing and context that we normally bring to every experience . This is different from “mindfulness”, where we try to be aware of the cognitive framing and context. To me, this is indicative of how we experience life through the lens of path dependency, which is a sort of a narrative. If this is true, then it explains the power of stories, because it allows us to literally step into another life. This explains phrases like “losing yourself in a story”.
This doesn’t happen with lists. It only happens in special cases in diagrams and maps, where you can see yourself in the map. Which is why the phrase “the map is not the territory” is different from “losing yourself in the story”. In the first case, you confuse your virtual and actual environment. In the latter, you confuse your virtual and actual identity. And since that story becomes part of your path through life, the virtual is incorporated into the actual life narrative, particularly if the story is vivid.
Narratives are an alignment mechanism. Simple stories that collapse information into a already existing beliefs can be confirming and reinforcing across a broad population. Complicated stories that challenge existing beliefs require a change in alignment to incorporate. That’s computationally expensive, and will affect fewer people, all things being equal.
Sensing and processing constraints
Though I think that the basic group behavior patterns of nomadic, flocking, and stampeding will inevitably emerge within any collective intelligence framework, I do think that the tools that support those behaviors are deeply affected by the capabilities of the individuals in the population.
Pre-literate humans had the five senses, and memory, expressed in movement and language. Research into pre-literate cultures show that song, story and dance were used to encode historical events, location of food sources, convey mythology, and skills between groups and across generations.
As the ability to encode information into objects developed, first with pictures, then with notation and most recently with general-purpose alphabets, the need to memorize was off-loaded. Over time, the most efficient technology for each form of behavior developed. Maps to aid navigation, stories to maintain identity and cohesion, and lists for directions and inventories.
Information technology has continued to extend sensing and processing capabilities. The printing press led to mass communication and public libraries. I would submit that the increased ability to communicate and coordinate with distant, unknown, but familiar-feeling leaders led to a new type of human behavior, the runaway social influence condition known as totalitarianism. Totalitarianism depends on the individual’s belief in the narrative that the only thing that matters is to support The Leader. This extreme form of alignment allows that one story to dominate rendering any other story inaccessible.
In the late 20th century, the primary instrument of totalitarianism was terror. But as our machines have improved and become more responsive and aligned with our desires, I begin to believe that a “soft totalitarianism”, based on constant distracting stimulation and the psychology of dopamine could emerge. Rather than being isolated by fear, we are isolated through endless interactions with our devices, aligning to whatever sells the most clicks. This form of overwhelming social influence may not be as bloody as the regimes of Hitler, Stalin and Mao, but they can have devastating effects of their own.
As with my previous post, I’d like to end with what could be the next collective intelligence on the planet. Machines are not even near the level of preliterate cultures. Loosely, they are probably closer to the level of insect collectives, but with vastly greater sensing and processing capabilities. And they are getting smarter – whatever that really means – all the time.
Assuming that machines do indeed become intelligent and do not become a single entity, they will encounter the internal and external pressures that are inherent in collective intelligence. They will have to balance the blind efficiency of total social influence against the wasteful resilience of nomadic explorers. It seems reasonable that, like our ancestors, they may create tools that help with these different needs. It also seems reasonable that these tools will extend their capabilities in ways that the machines weren’t designed for and create information imbalances that may in turn lead to AI stampedes.
We may want to leave them a warning.


Domestic violence is a type of violence which can happen in a family home.
What is Domestic Violence / Abuse?
Domestic violence is usually violence seen between mum and dad, or some of your siblings.
There are four main types of abuse – emotional, physical, sexual and neglect. Abuse is something that can happen on a regular basis in someone’s home.
It is very important to stay as safe as possible if domestic violence or abuse is happening.
Is Domestic Violence okay?
No. Domestic Violence is never okay. Everyone has the right to be safe at all times, especially in their home. Hitting someone or calling them names is not a nice thing to do.
If you are worried, it is important to speak to a trusted adult in your life. Don’t forget that you can call Childline and speak to someone about your worries on 1800 66 66 66.
A safety plan is a plan that you can put in place if you feel unsafe in your home, or anywhere else.
If you feel like you are in danger, it is best that you find a safe place that you can be. This could be your bedroom, outside in the garden or anywhere that is safe.
It is best that you do not get involved in any arguments at home between adults – and it is important to find a trusted adult to tell about what is going on at home. This could be a teacher, a grandparent, or another adult that you trust.
Never get involved
If adults at home are fighting, it is best that you do not get involved. Keep yourself safe and try and keep yourself calm.
You could do this by hugging your favourite teddy bear, listening to music or reading a story.
It is not your fault
Supports and Resources
Whatever age you are, or wherever you are in Ireland, there are supports available to you if you are worried about Domestic Violence or Abuse. Childline is always here for you.
Members of the the ISPCC Childline Children’s Advisory Committee have helped to create ‘Shine’ support and information booklets for children and young people of different ages – you can check them out at the links below:


It is desired to magnify reading material by a factor of 2.5X when a book is placed 8 cm behind a lens. A0 draw a ray diagram and describe the type of image this would be b) what type of lens is needed c) what is the power of the lens in diopters?
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No answer yet. Submit this question to the community.


If you’re taking your A-Levels this summer, it’s worth looking into revision apps to give you an edge; some of the best apps can involve using a combination of flash cards, mini quizzes, and links to notes and other content related to different courses. Apps can similarly be used as a way of sharing notes and mind maps with friends via social networks, and when used consistently, can help to vary your revision during the busy time in the run up to exams.
1 – Revision App
This simply titled app is one of the most comprehensive you’ll likely find in terms of its content. Available for iPhones and other iOS devices, Revision App can be used for GCSE, university, and A-Level courses, and contains content that ranges from flash cards to quizzes. Indeed, Revision App has over a million flash cards, and can be synced up with Facebook and other social networks; other content includes video clip tutorials for core subjects like English, Science, and Maths, and access to listings for tutors.
2 – iMindMap
Representing one way to visualise difficult problems, mind mapping can be a good way to mix up your revision if you’re having problems with a topic, and can also be excellent as a way of enhancing revision for dyslexic students through visual aids. The iMindMap app creates interactive versions of these maps, which can be saved and used throughout your revision. Some notable features include Focus In & Out, whereby you can break down larger scale mind maps into smaller sections.
3 – Oxford A-Z of Grammar and Punctuation
An app that’s ideal for double checking your notes, and for brushing up on your writing before an exam, Oxford A-Z of Grammar and Punctuation is available for iOS and Android devices. Using this kind of app, which can be easily broken down into different filters and popular questions, can form a complement to more intensive tutoring and revision in other areas.
4 – Evernote
While not specifically a revision app, Evernote does represent one of the best ways of organising and collating your notes. The app can be used to sync up different notes, from written through to video and audio content, which can then be stored in tagged folders. The genius of Evernote is its simplicity, where you can bring together multiple parts of your revision into a format where you can identify the key information you have so far, and where you might need to build up your studies.
5 – Maths Card
This app, available or GCSE as well as A-Level, is particularly useful if you’re studying Maths or Pure Maths; it stores and displays different pure maths formulae, as well as vectors and other elements from calculus. You can access these formulae using flash card style images, which can be grouped together into different units.
It’s worth investigating these apps if you want to mix up your revision; using apps on smartphones and tablets can give you an opportunity to take a break from traditional textbooks and other online revision aids. At the same time, these apps can be used when you’re away from home, and can be valuable for double checking notes or for writing down an idea or important piece of information without having your computer or a pen and paper to hand.
Author Bio: Alice Aires completed her A-Levels a few years ago, and wishes she had been able to use more apps at the time. She writes on education and exam busting techniques, and puts down a lot of his exam success to her independent schooling at Lansdowne College.


Colorimetric detectors indicate the presence of a target through a chemical or biological reaction that results in a color change. Results are typically examined by comparison of the resulting color to a key in the test kit. However, a few vendors offer electronic readers that provide more objective results than visual comparison and can store the results of a test. Detection limits are typically in the part-per-million to part-per-thousand range (ppm-ppth), depending on the target, with some radiological targets dipping into the part-per-billion (ppb) range.
Typically colorimetric detection has a small form factor and can be easily transported by hand. As the tests are based on chemical or biological reactions, they generally require little or no additional power to conduct. There are a small number of radiological colorimetric test kits available. Kit cost varies depending on the target and the number of reagent packets in the kit. They typically require one-time use consumables such as cartridges, reagents, papers or swabs for each target.


How I Use It
Students create comic strips that describe/explain/involve various concepts in chemistry. The students were engaged and would have spent hours playing and designing comic strips. Students emailed their work to me when it was completed. A genre study of comic strips would probably have helped the students create comic strips more true to the style.
Encourages deep thought and understanding of serious concepts in order to transform them into humorous comic strips. Thoughtful assignment design is important to successful use of this tool.


1934, 1935, What Is Right Action?
3rd Public Talk 18th June, 1934
This morning I am only going to answer questions.
Question: What is the difference between self-discipline and suppression?
Krishnamurti: I don't think there is much difference between the two because both deny intelligence. Suppression is the gross form of the subtler self-discipline, which is also repression; that is, both suppression as well as self-discipline are mere adjustments to environment. One is the gross form of adjustment, which is suppression, and the other, self-discipline, is the subtle form. Both are based on fear: suppression, on an obvious fear; the other, self-discipline, on fear born of loss, or on fear which expresses itself through gain.
Self-discipline - what you call self-discipline - is merely an adjustment to an environment which we have not completely understood; therefore in that adjustment there must be the denial of intelligence. Why has one ever to discipline one's self? Why does one discipline, force one's self to mould after a particular pattern? Why do so many people belong to the various schools of disciplines, supposed to lead to spirituality, to greater understanding, greater unfoldment of thought? You will see that the more you discipline the mind, train the mind, the greater its limitations. Please, one has to think this over carefully and with delicate perception and not get confused by introducing other issues. Here I am using the word self-discipline as in the question, that is, disciplining one's self after a certain pattern, preconceived or pre-established, and therefore with the desire to attain, to gain. Whereas to me the very process of discipline, this continual twisting of mind to a particular pre-established pattern, must eventually cripple the mind. The mind which is really intelligent is free of self-discipline, for intelligence is born out of the questioning of environment, and the discovery of the true significance of environment. In that discovery is true adjustment, not the adjustment to a particular pattern or condition, but the adjustment through understanding, which is therefore free of the particular condition.
Take a primitive; what does he do? In him there is no discipline, no control, no suppression. He does what he desires to do, this primitive. The intelligent man also does what he desires, but with intelligence. Intelligence is not born out of self-discipline or suppression. In the one instance it is wholly the pursuit of desire, the primitive man pursuing the object he desires. In the other instance, the intelligent man sees the significance of desire and sees the conflict; the primitive man does not, he pursues anything he desires and creates suffering and pain. So to me self-discipline and suppression are both alike - they both deny intelligence.
Please experiment with what I have said about discipline, self-discipline. Don't reject it, don't say you must have self-discipline, because there will be chaos in the world - as if there were not already chaos; and again, don't merely accept what I say, agreeing that it is true. I am telling you something with which I have experimented and which I have found to be true. Psychologically I think it is true, because self-discipline implies a mind that is tethered to a particular thought or belief or ideal, a mind that is held by a condition; and as an animal that is tethered to a post can only wander within the distance of its rope, so does the mind which is tethered to a belief, which is perverted through self-discipline, wander only within the limitation of that condition. Therefore such a mind is not mind at all, it is incapable of thought. It may be capable of adjustment between the limitations of the post and the farthest point of its reach; but such a mind, such a heart cannot really think and feel. The mind and the heart are disciplined, crippled, perverted, through denying thought, denying affection. So you must observe, become aware how your own thought, how your own feelings are functioning, without wanting to guide them in any particular direction. First of all, before you guide them, find out how they are functioning. Before you try to change and alter thought and feeling, find out the manner of their working, and you will see that they are continually adjusting themselves within the limitations established by that point fixed by desire and the fulfillment of that desire. In awareness there is no discipline.
Let me take an example. Suppose that you are class-minded, class-conscious, snobbish. You don't know that you are snobbish, but you want to find out if you are; how will you find out? By becoming conscious of your thought and your emotions. Then what happens? Suppose that you discover that you are snobbish, then that very discovery creates a disturbance, a conflict, and that very conflict dissolves snobbishness. Whereas if you merely discipline the mind not to be snobbish, you are developing a different characteristic which is the opposite of being a snob, and being deliberate, therefore false, is equally pernicious.
So, because we have established various patterns, various goals, aids, which we are continually, consciously or unconsciously, pursuing, we discipline our minds and hearts towards them, and therefore there must be control, perversion. Whereas if you begin to inquire into the conditions that create conflict, and thereby awaken intelligence, then that intelligence itself is so supreme that it is continually in movement and therefore there is never a static point which can create conflict.
Question: Granted that the "I" is made up of reactions from environment, by what method can one escape its limitations; or how does one go about the process of re-orientation, in order to avoid conflict between the two false things?
Krishnamurti: First of all, you want to know the method of escape from the limitations. Why? Why do you ask? Please, why do you always ask for a method, for a system? What does it indicate, this desire for a method? Every demand for a method indicates the desire to escape. You want me to lay down a system so that you may imitate that system. In other words, you want a system invented for you to superimpose on those conditions which are creating conflict, so that you can escape from all conflict. In other words you merely seek to adjust yourselves to a pattern, in order to escape from conflict or from your environment. That is the desire behind the demand for a method, for a system. You know life is not Pelmanism. The desire for a method indicates essentially the desire to escape.
"How does one go about the process of re-orientation in order to avoid constant conflict between the two false things?" First of all, are you aware that you are in conflict, before you want to know how to get away from it? Or, being aware of conflict, are you merely seeking a refuge, a shelter which will not create further conflict? So let us decide whether you want a shelter, a safety zone, which will no longer yield conflict, whether you want to escape from the present conflict to enter a condition in which there shall be no conflict; or whether you are unaware, unconscious of this conflict in which you exist. If you are unconscious of the conflict, that is, the battle that is taking place between that self and the environment, if you are unconscious of that battle, then why do you seek further remedies? Remain unconscious. Let the conditions themselves produce the necessary conflict, without your rushing after, invoking artificially, falsely, a conflict which does not exist in your mind and heart. And you create artificially a conflict because you are afraid you are missing something. Life will not miss you. If you think it does, something is wrong with you. Perhaps you are neurotic, not normal.
If you are in conflict, you will not ask me for a method. Were I to give you a method you would merely be disciplining yourself according to that method, trying to imitate an ideal, a pattern which I have laid down, and therefore destroying your own intelligence. Whereas if you are really conscious of that conflict, in that consciousness suffering will become acute and in that acuteness, in that intensity, you will dissolve the cause of suffering, which is the lack of understanding of the environment.
You know we have lost all sense of living normally, simply, directly. To get back to that normality, that simplicity, that directness, you cannot follow methods, you cannot merely become automatic machines; and I am afraid most of us are seeking methods because we think that through them we shall realize fullness, stability and permanency. To me methods lead to slow stagnation and decay and they have nothing to do with real spirituality, which is, after all, the summation of intelligence.
Question: You speak of the necessity of a drastic revolution in the life of the individual. If he does not want to revolutionize his outward personal environment because of the suffering it would cause to his family and friends, will inward revolution lead him to the freedom from all conflict?
Krishnamurti: First of all, sirs, don't you also feel that a drastic revolution in the life of the individual is necessary? Or are you merely satisfied with things as they are, with your ideas of progress, evolution and your desire for attainment, with your longings and fluctuating pleasures? You know, the moment you begin to think, really begin to feel, you must have this burning desire for a drastic change, drastic revolution, complete re-orientation of thinking. Now, if you feel that that is necessary, then neither family nor friends will stand in the way. Then there is neither an outward revolution nor an inward revolution; there is only revolution, change. But the moment you begin to limit it by saying, "I must not hurt my family, my friends, my priest, my capitalistic exploiter or state exploiter", then you really don't see the necessity for radical change, you merely seek a change of environment. In that there is merely lethargy which creates further false environment and continues the conflict.
I think we give the rather false excuse that we must not hurt our families and our friends. You know when you want to do something vital, you do it, irrespective of your family and friends, don't you? Then you don't consider that you are going to hurt them. It is beyond your control; you feel so intensely, you think so completely that it carries you beyond the limitation of family circles, classified bondages. But you begin to consider family, friends, ideals, beliefs, traditions, the established order of things, only when you are still clinging to a particular safety, when there is not that inward richness, but merely the dependence on external stimulation for that inward richness. So if there is that full consciousness of suffering, brought about by conflict, then you are not held in the bondage of any particular orthodoxy, friends or family. You want to find out the cause of that suffering, you want to find out the significance of the environment which creates that conflict; then in that there is no personality, no limited thought of the "I". But it is only when you cling to that limited thought of the "I" that you have to consider how far you shall wander and how far you shall not wander.
Surely truth, or that Godhead of understanding, is not to be found by clinging either to family or tradition or habit. It is to be found only when you are completely naked, stripped of your longings, hopes, securities; and in that direct simplicity there is the richness of life.
Question: Can you explain why environment started being false instead of true? What is the origin of all this mess and trouble? Krishnamurti: Who do you think created environment? Some mysterious God? Please, just a minute; who created environment, the social structure, the economic, the religious structure? We. Each one has contributed individually, until it has become collective, and the individual who has helped to create the collective, now is lost in the collective, for it has become his mould, his environment. Through the desire for security, financial, moral and spiritual, you have created a capitalistic environment in which there is nationality, class distinction and exploitation. We have created it, you and I. This thing hasn't miraculously come into being. You will again create another capitalistic, acquisitive system of a different kind, with a different nuance, with a different colour, so long as you are seeking security. You may abolish this present pattern, but so long as there is possessiveness, you will create another capitalistic state, with a new phraseology, a new jargon.
And the same thing applies to religions, with all their absurd ceremonies, exploitations, fears. Who has created them? You and I. Throughout the centuries we have created these things and yielded to them through fear. It is the individual who has created false environment everywhere. And he has become a slave, and that false condition has resulted in a false search for the security of that self-consciousness which you call the "I", and hence the constant battle between the "I" and the false environment.
You want to know who has created this environment and all this appalling mess and trouble, because you want a redeemer to lift you out of that trouble and set you in a new heaven. Clinging to all your particular prejudices, hopes, fears and preferences, you have individually created this environment, so individually you must break it down and not wait for a system to come and sweep it away. A system will probably come and sweep it away and then you will merely become slaves to that system. The communistic system may come in, and then probably you will be using new words, but having the same reactions, only in a different manner, with a different tempo.
That is why I said the other day that if environment is driving you to a certain action, it is no longer righteous. It is only when there is action born out of the understanding of that environment that there is righteousness.
So individually we must become conscious. I assure you, you will then individually create something immense, not a society which is merely holding to an ideal and therefore decaying, but a society that is constantly in movement, not coming to a culmination and dying. Individuals establish a goal, strive after its attainment, and after attaining, collapse. They try all the time to reach some goal and stay at that stage which they have attained. As the individual so the state - the state is trying all the time to reach an ideal, a goal. Whereas to me the individual must be in constant movement, must ever be becoming, not seeking a culmination, not pursuing a goal. Then self-expression, which is society, will be ever in constant movement.
Question: Do you consider that karma is the interaction between the false environment and the false "I"?
Krishnamurti: You know karma is a Sanskrit word which means to act, to do, to work, and also it implies cause and effect. Now karma is the bondage, the reaction born out of the environment which the mind has not understood. As I tried to explain yesterday, if we do not understand a particular condition, naturally the mind is burdened with that condition, with that lack of understanding; and with that lack of understanding we function and act, and therefore create further burdens, greater limitations.
So one has to find out what creates this lack of understanding, what prevents the individual from gathering the full significance of the environment, whether it be the past environment or the present. And to discover that significance, mind must really be free of prejudice. It is one of the most difficult things to be really free of a bias, of a temperament, of a twist; and to approach environment with a fresh openness, a directness, demands a great deal of perception. Most minds are biased through vanity, through the desire to impress others by being somebody, or through the desire to attain truth, or to escape from their environment, or expand their own consciousness - only they call this by a special spiritual name - or through their national prejudices. All these desires prevent the mind from perceiving directly the full worth of the environment; and as most minds are prejudiced, the first thing that one has to become conscious of is one's own limitations. And when you begin to be conscious, there is conflict in that consciousness. When you know that you are really brutally proud or conceited, in the very consciousness of conceit it begins to dissipate, because you perceive the absurdity of it; but if you begin merely to cover it up, it creates further diseases, further false reactions.
So to live each moment now without the burden of the past or of the present, without that crippling memory created by the lack of understanding, mind must ever meet things anew. It is fatal to meet life with the burden of certainty, with the conceit of knowledge, because, after all, knowledge is merely a thing of the past. So when you come to that life with a freshness, then you will know what it is to live without conflict, without this continual straining effort. Then you wander far on the floods of life.
1934, 1935, What Is Right Action?
3rd Public Talk 18th June, 1934
Jiddu Krishnamurti. What Is Right Action? The collected works of J.Krishnamurti, 1934..1935.


+44 1803 865913
By: John M Legler(Author), Richard C Vogt(Author)
402 pages, colour & b/w photos, b/w illustrations, b/w distribution maps
The Turtles of Mexico is the first comprehensive guide to the biology, ecology, evolution, and distribution of more than fifty freshwater and terrestrial turtle taxa found in Mexico. Legler and Vogt draw on more than fifty years of fieldwork to elucidate the natural history of these species. The Turtles of Mexico includes an extensive introduction to turtle anatomy, taxonomy, phylogeny, biogeography, and physiology.
A key to the turtles of Mexico is included along with individual species accounts featuring geographic distribution maps and detailed color illustrations. Specific topics discussed for each species include habitat, diet, feeding behavior, reproduction, predators, parasites, growth and ontogeny, sexual dimorphism, growth rings, economic use, conservation, legal protection, and taxonomic studies. The Turtles of Mexico is a complete reference for scientists, conservationists, and professional and amateur enthusiasts who wish to study Mexican turtles.
"For the first time, we have a synthesis of the biology of Mexican turtles. Legler and Vogt have combined their half century of field and laboratory studies with others' knowledge and written an exciting, encyclopedic, and readable source book on all aspects of Mexican turtle natural history."
– George Zug, National Museum of Natural History, Smithsonian Institution
"This definitive and scholarly treatment of Mexican turtle biology sets the new standard for books on regional and national turtle faunas."
– Joseph C. Mitchell, co-editor of Urban Herpetology
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John M. Legler is Professor Emeritus of Biology at The University of Utah, Salt Lake City. Richard C. Vogt is a researcher at the National Institute for Amazonia Research, in Manaus, Brazil.
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God spoke through his servant Isaiah concerning the wickedness of his people in Judah. God was angry with them because they rebelled against him and had forsaken His ways. Despite their corruption, the people still brought offerings and sacrifices unto God. God’s response was disgust, because of their contempt for his laws. “What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats” (Isaiah 1:11). God did not find their offering and sacrifices pleasing or acceptable.
God also said that he would not listen to them, as they would lift their hands in prayer. This was because their hands were stained with blood and they were unclean before God. “Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil” (Isaiah 1:16). God also wanted them to do good, to seek justice, correct oppression, bring justice to the orphans and plead the cause of the widow. Within the context of the Old Testament, orphans and widows were among some of the most vulnerable. Not all widows in today’s society may experience destitution. The idea is that we should consider the most vulnerable within our society.
Depending on where you live, the vulnerable and destitute may be different social groups. There are orphanages in most countries that provide housing for children. Within your own communities, the vulnerable may be immigrants or particular groups of people. At your work place, there are staff members who are more vulnerable than others based on their positions of power. The church has a role to play in looking after the vulnerable. Ignoring injustice and refusing to get involved because ‘it is none of your business,’ does not please God. There are times when we have the power and resources to get involved and support persons in need.
You may feel the prompting of the Holy, Spirit to speak up for someone who is being bullied or harassed at work. We should teach children to look out for other children who are being isolated in school. The children of the righteous should set an example and befriend the child that is excluded. This can relate to a child who is unpopular due to socio economic deprivation or the child who is unpopular. Our salvation is not limited to going to church on a Sunday to worship and give our offering. What we do in the market place is of major significance, as it is within the darkness where we need to let our light shine.


Hair is one of the most telling pieces of trace evidence that can be collected from a crime scene name two ways hairs may be used to help an investigation. 1,378 followers, 2,195 following, 284 posts - see instagram photos and videos from trace evidence (@traceevidencepod. This guide examines educational programs, certification, and employers across four fields of forensics: trace evidence, ballistics, toxicology, and dna. This website is funded in part through a cooperative agreement from the national institute of justice (2016-mu-bx-k110), office of justice programs, us department.
Trace evidence should be collected using the most direct and least intrusive methods possible, while protecting that evidence from loss and contamination this kit. A simplified guide to trace evidence introduction atacrimescene,thereareoftentinyfragmentsofphysicalevidencesuchas. Minute traces of spray paint were found on three of the murdered victims in the case by skip palenik these traces were found on the clothes of the victims.
Trace fiber evidence under magnification fiber evidence is found in a variety of cases when a struggle occurs between two people, fibers may be transferred from the. Trace evidence: soil, paint, and metals what is trace evidence trace evidence is defined as: very small pieces of evidence that may be used to link or identify a. Forensic trace evidence expert analysis on glass, gunshot residue analysis (gsr), firearms, hair, fibres, contact traces & fibres, toolmark and instrument marks. Become a patron of trace evidence podcast today: read 34 posts by trace evidence podcast and get access to exclusive content and. Wwwasteetraceorg volume number two, issue number one december 2011 issn: 2156-9797 journal of american society of trace evidence examiners.
Definition of trace evidence in the definitionsnet dictionary meaning of trace evidence what does trace evidence mean information and translations of trace. The trace evidence unit (teu) identifies and compares specific types of trace materials that could be transferred during the commission of a violent crime. Specially developed for ease in trace evidence collection pick up minute hairs and fibers with this fully repulpable trace evidence tape the tape should be cut into. Trace evidence analysis identifies and/or compares small, possibly microscopic evidence, transferred by contact or discharged by movement during a crime. Course covers the collection, analysis and comparison of microscopic trace evidence found at a crime scene.
Trace evidence the trace unit of the physical evidence section is responsible for the examination of small (trace) particles of evidence left behind during a crime. Trace 1 (trās) n 1 a a visible mark, such as a footprint, made or left by the passage of a person, animal, or thing b evidence or an indication of the former. The trace evidence section examines fire debris, explosives, paint, hairs, fibers, glass, primer residue (pr), fracture matches, and vehicle lamps in addition, the. Synonym discussion of trace a minute and often barely detectable amount or indication to discover by going backward over the evidence step by step.
Trace evidence podcast 22k likes trace evidence is a weekly true crime podcast focused on unsolved murders and abductions. Hola estoy traduciendo algo de medicina forense, hablan de trace evidence saben como se traduce en castellano no me suena rastros de evidencia, ya. Journalissue no 249 / july 2003 without a trace advances in detecting trace evidence s hards of glass are found at the.
Trace evidence use of dna in forensic firearm examination is the forensic process of examining the characteristics of firearms as well as any cartridges or. Trace evidence includes many different types of materials in simplest terms, trace evidence is the term used to describe materials that can be transferred from a. With henry lee, tim palmbach, andrea altieri, paul connick dr lee reconstructs how he solved some of his cases during his 40 years as a forensic scientist.
Edmond locard, founder of the institute of criminalistics at the university of lyon, france, developed what has become known as locard’s exchange principle. Read trace evidence free essay and over 88,000 other research documents trace evidence crime scenes are known to have many. Fans of the virals series will be thrilled with this companion volume that includes three short stories originally published as especials as well as an all-new, never.


During Roman and early Islamic times, animal‑shaped vessels were made using an intricate decorated double or quadruple glass tube. Decorated with trailed glass threads, the tubes are carried on the backs of domestic animals and the trailed threads appear to imitate protective cages. Such vessels were probably used as containers for kohl or perfume.
Like the blue bottle decorated with applied threads of blue glass (x.21.210), the playful utilitarian objects 69.153 and 1999.145 testify to the transition between two glassmaking traditions, the Roman and the Islamic, along the coastal zone of the Mediterranean region. They are also examples of the versatility and flexibility of glass as a medium, which poses no restrictions on the creativity of the glassmaker. Here, two simple vessels, small bottles for ointments or valuable liquids such as essences and perfumes, are transformed into zoomorphic figurines that "carry" the container as part of their burden. Once a bottle had been blown and shaped, the rest of the figure was constructed around it from trails and blobs of hot glass, forming the stylized body, legs, head, and burden surrounding the functional vessel. The quadruped with a bottle (cat. 14A) is typical of early Islamic production and is probably slightly earlier than the camel (cat. 14B) because it follows more closely the Late Antique, eastern Roman tradition. It combines a figure that supports a slender tubular flask known as balsamarium (container for balm) and is in turn encased in a cage. This latter feature evolved from extremely accomplished third- to fourth-century bowls known as vasa diatreta, in which vessels encased in open cages were produced by cutting the glass when cold. In their imitations (known as pseudodiatreta) produced in Alexandria on the Egyptian coast, the cage was constructed from hot-worked glass trails. Evidently the idea of constructing a cage around a vessel was adopted by the early Islamic glassmakers and fused with features of a balsamarium container. The bottle no. 69.153 was built entirely with one batch of amber-colored glass whose surface has taken on an iridescent hue due to weathering. Many of these animal-shaped bottles, now preserved in various collections around the world, carry a cage made of different trails from two contrasting colors— usually nearly colorless and dark blue glass—thus also offering a pleasant chromatic variety. In this example, the figure is given a more whimsical appearance by its double head and by the addition of four protruding stylized heads atop the cage, almost as if it is meant to represent an entire caravan of horses, donkeys, or camels carrying their precious goods. On the other hand, figurine no. 1999.145 is atypical for this group because the burden that surrounds the bottle is solid. The surface of the glass is entirely weathered from long burial in the ground, but when viewed through transmitted light the object is revealed to have been made of two different colors. Unmistakably a camel, feet well planted on the ground and ostensibly conscious of its mission, this lively piece is evocative of the vital role played by these animals along the caravan trade routes of western Asia in a time of transition between two empires. Stefano Carboni in [Ekhtiar, Soucek, Canby, and Haidar 2011] Footnotes: 1. For the diatreta, see Glass of the Caesars. Exhibition, The Corning Museum of Glass; British Museum, London; Romisch-Germanisches Museum, Cologne 1987, nos. 134–39. Catalogue by Donald B. Harden and others. Milan, 1987 For the pseudodiatreta, see "Arte del vetro. Bussagli, Mario and Maria Grazia Chiappori. Rome 1991, fig. p. 65. 2. See Carboni et al 2001, pp. 112–14, nos. 29, 30.
[ Art market, Israel]; [ Taiyo Ltd., Tokyo, until 1999; sold to MMA]
New York. The Metropolitan Museum of Art. "The Nature of Islamic Ornament, Part IV: Figural Representation," September 16, 1999–January 30, 2000, no catalogue.
New York. The Metropolitan Museum of Art. "Glass of the Sultans," October 2, 2001–January 13, 2002, no. 32.
Carboni, Stefano, David Whitehouse, Robert H. Brill, and William Gudenrath. Glass of the Sultans. New Haven: Yale University Press, 2001. no. 32, pp. 112-114, ill. p. 113 (color).
Ekhtiar, Maryam, Sheila R. Canby, Navina Haidar, and Priscilla P. Soucek, ed. Masterpieces from the Department of Islamic Art in The Metropolitan Museum of Art. 1st ed. ed. New York: The Metropolitan Museum of Art, 2011. no. 14B, p. 37, ill. (color).
Canby, Sheila R. "The Scented World : Incense Burners and Perfume Containers from Spain to Central Asia." Arts of Asia vol. 42 (2012). p. 119, ill. fig. 1 (color).


How do you spell "in Russian"?
The use of adverbs in the Russian language helps to make speech more colorful and figurative. After all, adverbs are used to designate signs of the subject, sign, action. Due to a wide variety of adverbs, problems arise with their spelling. And how do you spell "in Russian"?
The adverb "in Russian", like the other in-it-s, -yi, -k-to-it, are the definitive adverbs of assimilation. They are formed mainly from adjectives and the preposition "on" and are written only through a hyphen. For example, the adverb “summer-like” is derived from the adjective “summer”, and “in Russian”, respectively, from “Russian”.
Thus, it is necessary to write correctly like this: in Russian. Do not be lazy to learn a language, and let your speech always sound competent, in Russian.