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ies of the Mississippian culture fell apart and reformed as new groups, such as the Catawba, due to a series of destabilizing events known as the "Mississippian shatter zone". Introduction of colonial trading arrangements and hostile native groups from the north such as the Westo Indians hastened changes in an already tenuous regional hierarchy. As described by anthropologist Robbie Ethridge, the Mississippian shatter zone was a time of great instability in what is now the American South, caused by the instability of Mississippian chiefdoms, high mortality from new Eurasian diseases, conversion to an agricultural society and the accompanying population increase, and the emergence of Native "militaristic slaving societies". Historically documented tribes in the North Carolina region include the Carolina Algonquian-speaking tribes of the coastal areas, such as the Chowanoc, Roanoke, Pamlico, Machapunga, and Coree, who were the first encountered by the English; the Iroquoian-speaking Meherrin, Cherokee, and Tuscarora of the interior; and Southeastern Siouan-speaking tribes, such as the Cheraw, Waxhaw, Saponi, Waccamaw, Cape Fear Indians, and Catawba of the Piedmont. In the late 16th century, the first Spanish explorers traveling inland recorded meeting Mississippian culture people at Joara, a regional chiefdom near what later developed as Morganton. Records of Hernando de Soto attested to his meeting with them in 1540. In 1567, Captain Juan Pardo led an expedi

 



 

UPS Reward: Your Dash Cam Awaits

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tion and cause damage to nearby species, they are called "invasive species". The transition from introduction, to establishment and to invasion has been described in the context of plants. Introduced species are essentially "non-native" species. Invasive species are those introduced species that spread widely or quickly and cause harm, be that to the environment, human health, other valued resources, or the economy. There have been calls from scientists to consider a species "invasive" only in terms of their spread and reproduction rather than the harm they may cause. According to a practical definition, an invasive species is one that has been introduced and become a pest in its new location, spreading (invading) by natural means. The term is used to imply both a sense of urgency and actual or potential harm. For example, U.S. Executive Order 13112 (1999) defines "invasive species" as "an alien species whose introduction does or is likely to cause economic or environmental harm or harm to human health". The biological definition of invasive species, on the other hand, makes no reference to the harm they may cause, only to the fact that they spread beyond the area of original introduction.[citation needed] Some argue that "invasive" is a loaded word and harm is difficult to define. From a regulatory perspective, it is neither desirable nor practical to list as undesirable or outright ban all non-native species (although the State of Hawaii has adopted an approach that comes close to this). Regulations require a definitional distinction between non-natives that are deemed especially onerous and all others. Introduced "pest" species, that are officially listed as invasive, best fit the definition of an invasive species. Early detection and rapid response is the most effective strategy for regulating a pest species and reducing economic and environmental impacts of an introduction. Management of invasion pathways are on the forefront of eliminating unwanted invasive species this would include preliminary steps; educating the public, cooperation from industries and government resources. In Great Britain, the Wildlife and Countryside Act 1981 prevents the introduction of any animal not naturally occurring in the wild or any of a list of both animals or plants introduced previ





 

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After researching for more than 8 years in the deep Amazonian jungle, these scientists have found the Holy Grail that helps you escape the tinnitus nightmare.

They discovered these 3 herbs to be directly linked to ear silence.

And you won't ever guess what they are...



Evidence shows that once boiled at the right temperature and mixed in the right order, it can stop your neurons from overfiring and clear your tinnitus.

As a side benefit, this also resets your auditory system and allows you to regain your hearing.

You must see this while it's still online.

They said they'll take it down soon, as they only take a limited number of volunteers.

So go ahead, take up your spot now.
 

 

oped from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru, and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru. The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in the name of the one creator (Ik Onkar), the divine unity and equality of all humankind, engaging in selfless service to others (sev?), striving for justice for the benefit and prosperity of all (sarbat da bhala), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytise, although voluntary converts are generally accepted. Sikhism emphasises meditation and remembrance as a means to feel God's presence (simran), which can be expressed musically through kirtan or internally through naam japna (lit. 'meditation on God's name'). Baptised Sikhs are obliged to wear the five Ks, which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear a turban. The definition of a Sikh, according to the Rehat Maryada, the Sikh code of conduct, is any human being who faithfully believes in the following: One Immortal Being, Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib, The Guru Granth Sahib, The utterances and teachings of the ten Gurus and, The baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion. Prominent Sikh shrines: Golden Temple, Akaal Takht Kesgarh Sahib Damdama Sahib Patna Sahib Hazur Sahib Panja Sahib Nankana Sahib Dera Sahib Ber Sahib Kartarpur Sahib, Dera Baba Nanak Hemkund Sahib Sis Ganj Sahib Tarn Taran Sahib – The World's Largest Sarovar (sacred pool) The religion developed and evolved in times of religious persecution, gaining converts from both Hinduism and Islam. The Mughal emperors of India tortured and executed two of the Sikh gurus—Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam. The persecut

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airman of the board of trustees. Because of the stock market crash of 1929, Folger's estate was smaller than he had planned, although still substantial. Emily Folger, who had worked with her husband on his collection, supplied the funds to complete the project. The library opened on April 23, 1932, the anniversary of what is believed to be Shakespeare's date of birth. Emily Folger remained involved in its administration until shortly before her death in 1936. In 2005, the Folger Board of Governors undertook administration of the Folger under the auspices of the Amherst Board of Trustees, though the Amherst board continues to manage the Folger's budget. The Folger's first official reader was B. Roland Lewis, who later published The Shakespeare Documents: Facsimiles, Transliterations, Translations, and Commentary based on his research. The first fellowships were distributed in 1936. Early Folger exhibitions featured enticing items in the collection, including Ralph Waldo Emerson's copy of Shakespeare's works, an Elizabethan lute, and Edwin Booth's Richard III costume. Current practices for Folger exhibitions did not begin until 1964, when the first exhibition curated on site opened. During the Second World War, 30,000 items from the Folger collection were transported under guard to Amherst College's Converse Library, where they were stored for the duration of the war in case of an enemy attack on Washington, D.C. Many of the Folger's current public events and programs began in the 1970s under the leadership of director O.B. Hardison. Under his direction, the Folger's theater was brought up to Washington, D.C. fire code, permitting performances by the Folger Theatre Group, the library's first professional company. The Folger Poetry Series also began in 1970. Hardison formed the Folger Institute, which coordinates academic programs and research at the Library. Folger Consort, the Library's early music ensemble, began performan





 

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sans of the two actors, called Boothites and Keanites, would occasionally start rows at venues where the two were playing together. This did not stop the two from performing in the same plays; Kean and Booth acted in several Shakespearean productions at the Theatre Royal, Drury Lane from 1817 to 1821. Kean then saw Booth as a threat and orchestrated a way for the two of them to perform those roles yet again, planning to outperform his opponent. Kean's long-standing presence contributed to Booth's neverending comparisons to his rival. Move to the United States In 1821, Booth emigrated to the United States with Mary Ann Holmes, a flower girl, abandoning his wife and their young son. Booth and Holmes claimed to be married that year and settled in 1822 near Bel Air, Maryland. For years they lived in a log cabin Booth bought, moved to his 150 acres, and whitewashed. Just before his death, he began building a much grander house which he named Tudor Hall. It was listed on the National Register of Historic Places in 1973. Booth was quickly hired to play Richard III. In less than a year, Booth became the most prominent actor in the United States. Critic William Winter said, "He was followed as a marvel. Mention of his name stirred an enthusiasm no other could awaken" (Smith 23). He embarked upon a 30-year acting career that made him famous throughout the country. Booth traveled to Baltimore, Boston, and New York. A persistent story, but apocryphal according to some sources, is that Junius Brutus Booth was acclaimed for performing Orestes in the French language in New Orleans. Theatrical manager Noah Ludlow, who was performing with Booth at the time at the American theatre there, recounts the actual events starting on page 230 of his memoir Dramatic Life As I Found It and concludes: "Therefore, I consider the story of Mr. Booth having performed Orestes in the French language, on the French stage, altogether a mistake arising from his having acted that character in the Théâtre d'Orléans of New Orleans in 1822, but in the English language." However, author and professor of theater history Stephen M. Archer notes that Ludlow was in Mobile, Alabama, in 1828, so was not present for this performance. The Folger Shakespeare Library in Washington, DC, has two playbills from the production and both are in French.[citation needed] Booth's daughter Asia wrote that her father spoke fluent French and cited a review on the subject. The review was not oblivious to the fact that Booth's French pronunciation was less than perfect, however. In 1823, Booth did the role in New York in the English adapt