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[edit] shikata ga nai

Shikata ga nai (仕方がない?) is a Japanese language phrase meaning "it can't be helped" or "nothing can be done about it".

[edit] Cultural associations

The phrase has been used by many western writers to describe the ability of the Japanese people to maintain dignity in the face of an unavoidable tragedy or injustice, particularly when the circumstances are beyond their control. Historically, it has been applied [citation needed] to situations in which masses of Japanese people as a whole have been made to suffer, including the Allied Occupation of Japan and the internment of Japanese Americans and Japanese Canadians.

In Asian American Women: The "Frontiers" Reader, author Linda Trinh Vo states:

The Japanese phrase shikata ga nai, or "it can't be helped," indicates cultural norms over which one has little control... This notion of suffering in part stems from shikata ga nai: failing to follow cultural norms and social conventions led to a life of little choice but endurance of suffering. [1]

The phrase also can have negative connotations, as some may perceive the lack of reaction to adversity as complacence, both to social and political forces. In a Business Week article, a Western businessman says of Japanese people:

He encourages Japanese not to succumb to the shikata ga nai mentality but to get angry and start behaving like citizens. "Japanese people listen to me because I'm always pushing what the possibilities are and how things can change...to ensure positive economic and political prospects..." [2]

[edit] Literary references

  • Jeanne Wakatsuki Houston, in her book Farewell to Manzanar, devoted a chapter to the concept, and used it to explain why the Japanese-Americans interned in the US during World War II did not put up more of a struggle against the horrible conditions[citation needed] and restrictive policies put upon them.
  • Rahna Reiko Rizzuto's family tragedy Why She Left Us also includes a chapter titled "Shikata ga nai".
  • In the historical manga Barefoot Gen, many of the citizens in Hiroshima use the phrase "Shikata ga nai" to explain why they accept the military rule, and the acceptance of the below-poverty conditions that cause many of their citizens to starve.
  • In the science fiction novel Red Mars by Kim Stanley Robinson, the phrase is translated as "there is no other choice". Introduced by the Japanese character Hiroko Ai, it becomes common slang among the first Martian colonists, and is used when the constraints of their situation allow only one course of action.
  • James Clavell's Shogun uses this phrase as a subtheme, although there it is rendered as "Shigata ga nai".
  • Graham Salisbury's Under the Blood Red Sun uses this phrase for a chapter title.

[edit] References

[edit] External links

[edit] Margarita Suwalowa

the late Margarita Suwalowa of ОРЮР October 4, 1994 Маргаритa Сувалова http://www.google.com/search?hl=en&q=%D0%A1%D1%83%D0%B2%D0%B0%D0%BB%D0%BE%D0%B2%D0%B0+%D0%9E%D0%A0%D0%AE%D0%A0+

"Страницы истории разведчества-скаутизма" №43 (100), июль 2005 г. "Сотый номер «страниц истории разведчества-скаутизма»" Pages history razvedchestva-skautizma No. 43 (100), July 2005 "Soty room" pages of history razvedchestva-skautizma "" Раздел : "Страницы истории разведчества-скаутизма" (СИРС) (Издание Р. Полчанинова) Topic: "razvedchestva-skautizma Pages of History" (SIRS) (R. Polchaninova Edition) Опубликовано Admin 01/11/2005 Published Admin 01/11/2005 СТРАНИЦЫ ИСТОРИИ РАЗВЕДЧЕСТВА-СКАУТИЗМА июль 2005 г. PAGE STORIES RAZVEDCHESTVA-SKAUTIZMA July 2005. № 43 (100) No. 43 (100)

Редактор-издатель R.Polchaninov, 6 Baxter Ave., New Hyde Park, NY 11040-3909 rpochaninoff@mindspring.com Redaktor-izdatel R. Polchaninov, 6 Baxter Ave. , New Hyde Park, NY 11040-3909 rpochaninoff@mindspring.com

Сотый номер «страниц истории разведчества-скаутизма» "Number one-hundredth stories razvedchestva-skautizma"

Первый номер «Страниц истории разведчества-скаутизма», тогда еще просто «Страниц истории», вышел 15 января 1987 г. с подзаголовком «Бюллетень Сектора истории ГК ОРЮР». "The first issue Pages razvedchestva-skautizma history", then simply "page of history", was published on January 15, 1987 with the subtitle "The Bulletin Branch GK ORYUR history." В первом номере был дан отчет о работе Сектора истории за второе полугодие 1986 г. Отчет начинался сообщением, что «Приказом Ст. The first issue was given an account of the history of the Branch for the second half of 1986 Proceedings began message that the "Order of St. скм. CCM. №235 от 8.10.1986 г. был создан Сектор истории ГК со следующим составом: скм. No. 235 dated October 8, 1986 d. Branch was created history with the following composition GK: CCM. Р. Полчанинов начальник сектора, зав. R. Polchaninov Chief sector head. историческими данными и традициями, скм. history and tradition, CCM. И.В. IV Халафова член ГКИ, ски М. Сувалова член ГКИ и ски М. Рыль заведующий архивом ГК». Khalafova member of GKI, SCI M. Suvalova GKI member and the head of SCI M. Ryl archive GK. "

В №9 от 15 янв.1990 г. был дан отчет о работе за 1989 г., в котором было сказано: «Хотя Сектор истории был создан только в конце 1986 г. приказом Ст. At No. 9 of 15 Jan. city has been given an account of the work done in 1989, which states: "Although the history of the Branch was established only at the end of 1986, the Order of St. скм. CCM. №235 от 8 октября, он, как Историческая комиссия, существовал полуофициально с июня 1965 г., когда в ВеРу №140 было сказано: «Ст.скм. No. 235, dated 8 October, it seemed Historical Commission, poluofitsialno existed since June 1965, when the VeRu No. 140 has been said: "St.skm. считает своевременным создать специальную комиссию из числа руководителей разных отделов для работы над собиранием материалов, трудов, документов, фотографий и т.п. believed timely to establish a special commission of heads of various departments to work on collecting materials, papers, documents, photographs and the like. для издания полной истории Российского разведческого движения со времени его основания. for the complete history of the Russian edition razvedcheskogo movement since its founding. Руководство и подбор сотрудников Исторической комиссии поручается скм. Selection Guide and The Historical Commission is entrusted with CCM. Р.Полчанинову. R. Polchaninovu. Желающих принять участие в работе комиссии просим писать по адресу...». Those who wish to participate in the commission asking for the address to write .... " Были отклики, было кое-что сделано, но приказа о создании комиссии так и не последовало». Reactions were, it was something done, but the order establishing the commission never followed up. "

Опять же, не приказом Ст. Again, no writ St. скм., а циркуляром ГК №1 от 26.08.1971, я был назначен заведующим архивом ОРЮР, и опять же не приказом Ст. CCM. but GK Circular No. 1 dated August 26, 1971, I was appointed head of the archive ORYUR, and again, no order of Art. скм., а по схеме ОРЮР в ВеРу №355 за февраль 1988, архив ОРЮР перестал существовать. CCM. but on the scheme in ORYUR VeRu No. 355 of February 1988, the archive ORYUR ceased to exist. Хранителем собранного мною архива стал М. Рыль. Custodian I have collected the archive became M. Ryl.

В связи с окончанием строительства Скаутского дома в Сан-Франциско, нач. In the end Scout building homes in San Francisco,'ll start. Западно-Американского отдела Л. Гижицкий решил создать там архив под руководством Р.Середа. Zapadno-Amerikanskogo L. Gizhitsky department decided to create an archive there, under the leadership of R. Sereda. Заведующий новым архивом обратился ко мне за помощью и получил от меня 68 единиц хранения. Head of the new archive asked me for help and received from me 68 storage units. Список посланного был напечатан в СИ №17 от 1.04.1992 г. The list was sent printed in SI No. 17 of the city 1.04.1992

В СИ №16 за февраль 1993 г. говорилось о работе Сектора истории с 1965 г., когда он еще назывался Комиссией и до конца 1992 г. Об этом же, и даже подробнее, говорилось и в ВеРу №407 за март 1993 г. In SI No. 16 of February 1993 stated on the history of the Branch in 1965, when he still called the Commission and by the end of 1992 about the same, and even more, and described in VeRu No. 407 for March 1993

В марте 1993 г. М. Сувалова вместе со мной написала П. Крооненбергу в Нидерланды насчет найденных нами у него ошибок насчет разведчества в черновике его книги «Неустрашимые движения». In March 1993 M. Suvalova with me Kroonenbergu P. wrote in the Netherlands about us found it razvedchestva about errors in a draft of his book "Neustrashimye movement." Тогда же М. Сувалова получила для отзыва книгу В.Черных «Скаутинг; снова в России». At the same time, M. Suvalova received for the withdrawal of the book "Scouting B. Black; Back in Russia. "

Мою рецензию на книгу В.Черных я назвал «Плагиат и отсебятина». My review on the book, I called B. Black "Plagiarism and otsebyatina." Автор, мало того, что полностью включил в свою книгу «Страницы истории» №10 под тем же названием, без указания автора, но еще и исказил мой текст. Author little that fully included in his book "Pages of History" No. 10 of the same name, without reference to the author, but also distorted my text. У меня было написано: «1924 осенью скм. Well, I had written: "CCM autumn 1924. Максим Владимирович Агапов-Таганский начал курс для хорватских скаутских руководителей с лозунгом «Будем как солнце!»...», а у В.Черных: «1922 сначала в Югославии, а затем и в других отделах русских скаутов начинают проводиться курсы для руководителей под названием «Будь как солнце». Maxim V. Agapov-Tagansky began Croatian course for Scout leaders with the slogan "We would be like the sun! While ...," W. Black: "1922, first in Yugoslavia and then in the other divisions of Russians are beginning to be scouts courses for managers under titled "Be like the sun." Плагиат, конечно, не к лицу скаутскому руководителю, но зачем еще писать небылицы? Plagiarism, of course, not to face head scout, but why even write lies?


(Исправляю ошибку. По проверенным Т.Рыбкиной данным, курс был начат зимой 1924 г. в Загребе и закончем летом того же года в легере в г. Римске Топлице) (Ispravlyayu error. According to the audited figures T. Rybkina, the course was launched in winter 1924 in Zagreb and zakonchem years in the same year in the city of Rimske Legere Toplice)

Начиная с №20 за ноябрь 1993 г. СИ стали выходить как приложения к ВеРу с подзаголовком «Бюллетень Сектора истории ГК ОРЮР». Starting with No. 20 of November 1993 SI began as annexes to go with the subtitle "VeRu Bulletin Branch GK ORYUR history." Так продолжалось до №32 за февраль 1995 г. Приказом Ст. So lasted until No. 32 for the February 1995 Order of St. скм. CCM. М. Данилевского была утверждена новая схема Гловной квартиры, в которой ни Сектор истории, ни «Страницы истории», не были предусмотрены. M. Danilevskogo new scheme was approved Glovnoy apartment, in which neither Branch history, or "Pages of History" were not provided. Несмотря на это, нач. Despite this,'ll start. ГК В.Захарьина предложила мне продолжать выпускать СИ и начиная с №33 за март 1995 г. СИ стали выходить с подзаголовком «Приложение к Вестнику руководителя». GK B. Zaharina invited me to continue to produce and starting with SI No. 33 of March 1995 SI steel go with the subtitle "Vestniku Annex to the head."

С ликвидацией Сектора истории произошла забавная история. With the elimination of the Branch history occurred funny story. П. Кроненберг, продолжавший свою работу над книгой «Неустрашимые движения» о скаутах в изгнании, прислал в Сектор истории очередное письмо с рядом вопросов. P. Kronenberg, continuing its work on the book "Neustrashimye" the scout movement in exile, has sent in the history of the Branch another letter with a number of questions. Письмо было переслано мною нач. The letter was pereslano I'll start. ГК и осталось без ответа. GC remained unanswered. Не получив ответа П. Крооненберг решил напомнить, и снова не получив ответа, решил, что я помер. Having received no response P. Kroonenberg decided to recall, and again received no answer, decided that I Pomer. В своей книге он очень тепло вспомнил обо мне как о человеке, ушедшем в лучший мир. In his book, he was very warmly remembered about me as a man, retired in a better world. Не каждому дано при жизни прочитать свой некролог. Not everyone in life is given to read the obituary.

Не ошибаются только те, кто ничего не делает. Not only wrong those who did nothing. Были ошибки и на «Страницах истории». There were errors and the "Page history". Так в СИ №37-39 были перечислены все ранее замеченные ошибки, и в дальнейшем, по мере надобности, ошибки исправлялись и будут исправляться. So in SI No. 37-39 were listed all previously seen mistakes in the future, as required, the error will be corrected and corrected.

Так продолжалось до СИ №56 за сентябрь 1997 г., когда пришлось перейти на Самиздат. So until SI No. 56 of September 1997, which had to go to the Samizdat. Пришлось переменить и название. And the name had to change. Собственно говоря, это следовало бы сделать и раньше, и указать о какой истории идет речь на «Страницах истории». Indeed, this should have been done before, and indicate what history refers to the "Pages of history." Начиная с №1 (58) за июнь 1998 г. листок получил название «Страницы истории разведчества-скаутизма». Starting with No. 1 (58) for the June 1998 has been termed "a piece of history razvedchestva-skautizma Pages." Ведь в России сперва появилось разведчество, и только после начала Первой Мировой Войны появились «бой-скауты». After all, Russia razvedchestvo first appeared, and only after the start of the First World War "appeared boy-skauty."

Обстоятельства потребовали также оформить и юридическую сторону. The circumstances demanded to receive and legal side. Листок был зарегистрирован в Библиотеке Конгресса США и начиная с № 5 (62) за январь 1999 г. получил номер ISSN 1523-1941. Leaflet has been registered in the Library of Congress starting with the United States and No. 5 (62) for the January 1999 received a number ISSN 1523-1941.

В ВеРу №467 за март 1999 г. были помещены СИРС №3 (60) и № 4 (61), но не как приложения, а как статья к 25-летию со дня смерти О.И. In VeRu No. 467 for March 1999 were placed SIRS No. 3 (60) and No. 4 (61), but not as an annex, but as art for the 25-year anniversary of the date of death OI Пантюхова, с соответствующей ссылкой на источник. Pantyuhova, with a reference to the source. В ВеРу №470 за июнь была напечатана статья к 90-летию Р.Жукова из СИРС № 5 (62) и в ВеРу №471 за июль статья о юбилейной выставке в Перми. In VeRu No. 470 for the month of June was printed article to the 90-year anniversary R. Zhukova of SIRS No. 5 (62) and VeRu No. 471 for July article on the anniversary exhibition in Perm.

В «Опыте» №106 за июнь 2000 была напечатана биография В. Селивановского из СИРС №9 (66), но полную биографию М. Мулича из СИРС №14 (71) Ст. In "experience" for No. 106 in June 2000 was printed biography B. Selivanovskogo from SIRS No. 9 (66), but complete biography of M. Mulicha SIRS No. 14 (71) St. скм. CCM. М.Данилевский не разрешил печатать, сославшись на то, что в «Опыте» №82-83/1987 была уже напечатана его краткая биография. M. Danilevsky not allowed to print, referring to the fact that the "experience" No. 82-83/1987 was already printed his bio. В ВеРу №516 за март 2004 была снова напечатана статья из СИРС №22 (79) «Русские скауты в Хорватии». In VeRu No. 516 for March 2004 was re-printed article from SIRS No. 22 (79), "Russian scouts in Croatia."

Начиная с сентября 2003 г. в Интернете на сайте ОРЮР по адресу www.scouts.ru (в разделе «Библиотека») стали помещаться СИРС (начиная с №19 (76)/2002), листки «В помощь руководителю», и мои лекции «Звеновая система». Since September 2003 the web at ORYUR www.scouts.ru (in the "Library") have placed SIRS (starting with the No. 19 (76) / 2002), in-box. "Head", and my lectures "Zvenovaya system." В России все эти материалы имеют довольно много читателей. In Russia, all these materials are quite a few readers.

Р. Полчанинов R. Polchaninov </body> </ body>

http://www.scouts.ru/modules/opyt/index.php?issue=077

http://www.itlan.ru/phpBB2/viewtopic.php?p=2371&sid=df5d7164902c1567f53f0da05c25e435

Razbavlyayu hear silence for the repose of the soul of Schedule loyal, which necessarily useful Druzhinnom camp in the Memorial Day faithful. Это свежий (если так можно сказать) обобщенный список имен скаутов из разных скаутских организаций, специально приготовленный для заупокойной Литии на Джамбори «100 костров». This is a fresh (if one can say so) the consolidated list of the names of scouts from various Scout organizations, specially prepared for the funeral Litii Jamboree "at the 100 fires."


СПИСОК ЧЛЕНОВ ОРГАНИЗАЦИИ, ПАВШИХ ЗА РОССИЮ, В ССЫЛКЕ И ЗАТОЧЕНИИ СКОНЧАВШИХСЯ И УМЕРШИХ НА ПОСТУ MEMBERS OF THE ORGANIZATION, PAVSHIH FOR RUSSIA IN LINK AND ZATOCHENII SKONCHAVSHIHSYA I UMERSHIH AT POSTU


Новомученник Российский Цесаревич Алексей, убит большевиками в 1918 году; Russian Alexei Novomuchennik Tsesarevich, bolshevikami assassinated in 1918;

Олег Пантюхов, Ст.русский скаут умер на посту в 1973 году; Oleg Pantyuhov, St.russky scout died on the post in 1973;

Владимир Кириллин, пал в бою с немцами в 1914 году; Vladimir Kirillin, fell in combat with the Germans in 1914;

Василий Малкочи, штабс-капитан, пал в бою с немцами в 1915 году; Vasily Malkochi, shtabs-kapitan, fell in combat with the Germans in 1915;

Александр Анохин, убит большевиками в 1920 году; Alexander Anohin, bolshevikami assassinated in 1920;

Георгий Павлов, П.скм., убит большевиками в 1920 году; Georgy Pavlov, P.skm. , Bolshevikami assassinated in 1920;

Константин Прохоров, скаутмастер, убит большевиками в 1920 году; Constantine Prokhorov, skautmaster, bolshevikami assassinated in 1920;

Иван Смолянинов, Ст.скаут Крыма, генерал, убит большевиками в 1920 году; Ivan Smolyaninov, St.skaut Crimea, General, bolshevikami assassinated in 1920;

Эраст Цытович, скаутмастер, убит большевиками в 1920 году; Erast Tsytovich, skautmaster, bolshevikami assassinated in 1920;

Михаил Богословский, помощник скаутмастера, убит большевиками в 1923 году; Mikhail Bogoslovsky, Assistant skautmastera, bolshevikami assassinated in 1923;

Александр Сольский, скаут, убит большевиками в 1927 году; Alexander Solsky, scout, bolshevikami assassinated in 1927;

Константин Луга, скаутмастер, убит большевиками в 1941 году; Constantine Lugo, skautmaster, bolshevikami assassinated in 1941;

Сергей Бевад, руководитель, убит большевиками в 1944 году; Sergei Bevad, Head, bolshevikami assassinated in 1944;

Священник Стефан Фенцик, Ст.Скаут Карпатской Руси, убит большевиками в 1944 году; The priest Stefan Fentsik, St.Skaut Carpathian Ruthenia, bolshevikami assassinated in 1944;

Юрий Петерс, скаут, пал в бою с большевиками в 1927 году; Yuri Peters, scout, fell in battle with bolshevikami in 1927;

Георгий Пьещак, руководитель, пал в бою с венграми в 1939 году; Peschak George, the head, fell in battle with the Hungarians in 1939;

Владимир Конява, мл. Vladimir Konyava, Jr. Руководитель, пал в бою с большевиками в 1939 году; The head, fell in battle with bolshevikami in 1939;

Михаил Ган, помощник скаутмастера, погиб в советском концлагере; Michael Gan, Assistant skautmastera, died in a Soviet concentration;

Юрий Зоти, скаут, погиб в советском концлагере; Yuri Zoti, scout, died in a Soviet concentration;

Вениамин Ульяновский, скаутмастер, погиб в советском концлагере; Veniamin Ulianovschi, skautmaster, died in a Soviet concentration;

Димитрий Шипчинский, скаут, погиб в советском концлагере; Dimitrij Shipchinsky, scout, died in a Soviet concentration;

Николай Сергеев, старший рук., погиб в немецком концлагере; Nikolai Sergeyev, a senior source. , Died in a German concentration;

Алексей Байков, генерал-лейтенант, умер на посту в1935 году; Alexei Baykov, general, died in the year, v1935;

Сергей Политовский, капитан 1 р., умер на посту в 1936 году; Sergei Politowski, Captain p 1. , Died at the post in 1936;

Нина Пантюхова, Ст. Nina Pantyuhova, St. Рук., умерла на посту в 1944 году; Arm. , Died at the post in 1944;

Ольга Изместьева, скаутмастер, умерла на посту в 1944 году; Olga Izmesteva, skautmaster, died at the post in 1944;

Святослав Пелипец, Ст.скм., умер на посту в1946 году; Svyatoslav Pelipets, St.skm. Died in the year, v1946;

Мария Морозова, инструктор, умерла на посту в 1948 году; Maria Morozova, instructor, died at the post in 1948;

Гавриил Жуков, скаутмастер, умер на посту в 1957 году; Gabriel Zhukov, skautmaster, died at the post in 1957;

Алексей Поремский, скаутмастер, умер на посту в 1960 году; Alexei Poremsky, skautmaster, died at the post in 1960;

Борис Мартино, Ст.Скм., умер на посту в 1962 году; Boris Martino, St.Skm. , Died at the post in 1962;

Александр Амбургер, скаутмастер, умер на посту в 1965 году; Alexander Amburger, skautmaster, died at the post in 1965;

Георгий Журин, скаутмастер, умер на посту в 1971 году; Georgy Zhurin, skautmaster, died at the post in 1971;

Виктор Розенберг, скаутмастер, умер на посту в 1972 году; Victor Rosenberg, skautmaster, died at the post in 1972;

Андрей Ильинский, скаутмастер, умер на псоту в 1975 году; Andrei Ilyinsky, skautmaster, died at psotu in 1975;

Михаил Парфенов, скаутмастер, умер на посту в 1977 году; Mikhail Parfenov, skautmaster, died at the post in 1977;

Мария Волченко, скаутмастер, умерла на посту в 1978 году; Maria Volchenko, skautmaster, died at the post in 1978;

Елена Орлова, скаутмастер, умерла на посту в 1979 году; Elena Orlova, skautmaster, died at the post in 1979;

Михаил Плеханов, скаутмастер, умер на посту в 1981 году; Mikhail Plekhanov, skautmaster, died at the post in 1981;

Сергей Тарасов, скаутмастер, умер на посту в 1982 году; Sergei Tarasov, skautmaster, died at the post in 1982;

Игорь Шмитов, скаутмастер, умер на посту в 1982 году; Igor Shmitov, skautmaster, died at the post in 1982;

Епископ Нектарий (Концевич), духовный рук., умер на посту в 1983 году; Bishop Nektary (Kontsevich), a spiritual source. , Died at the post in 1983;

Владимир фон Кеппен, скаутмастер, умер на посту в 1985 году; Vladimir von Keppen, skautmaster, died at the post in 1985;

Леонид Апполонов, скаутмастер, умер на посту в 1986 году; Leonid Appolonov, skautmaster, died at the post in 1986;

Архиепископ Нафанаил Львов, духовный рук., умер на посту в 1986 году; Nafanail Archbishop of Lviv, a spiritual source. , Died at the post in 1986;

Всеволод Селивановский, скаутмастер, умер на посту в 1988 году; Vsevolod Selivanovsky, skautmaster, died at the post in 1988;

Степан Мартинович, скаутмастер, умер на посту в 1988 году; Stepan Martinovic, skautmaster, died at the post in 1988;

Вадим Красовский, скаутмастер, умер на посту в 1988 году; Vadim Krasovsky, skautmaster, died at the post in 1988;

Олег Поляков, скаутмастер, умер на посту в 1989 году; Oleg Polyakov, skautmaster, died at the post in 1989;

Маргарита Сувалова, скаутмастер, умерла на посту в 1994 году; Margarita Suvalova, skautmaster, died at the post in 1994;

Валентина Зинченко, дружинница, умерла на посту в 1993 году; Valentine Zinchenko, druzhinnitsa, died at the post in 1993;

Анатолий Жуковский, скаутмастер, умер на посту в 1998 году; Anatoly Zhukovsky, skautmaster, died at the post in 1998;

Александр Широков, инструктор, умер на посту в 1999 году; Alexander Shirokov, instructor, died at the post in 1999;

Лев Гижицкий, скаутмастер, умер на посту в 2001 году; Leo Gizhitsky, skautmaster, died at the post in 2001;

Михаил Кожухов, инструктор, умер на посту в 2002 году; Mikhail Kozhuhov, instructor, died at the post in 2002;

Юрий Белов, инструктор, умер на посту в 2003 году; Yuri Belov, instructor, died at the post in 2003;

Мстислав Коровников, умер на посту в 2006 году; Mstislav Korovnikov, died at the post in 2006;

Галина Пономарева, скаутинструктор, умерла на посту в 2006 году; Galina Ponomareva, skautinstruktor, died at the post in 2006;

Денис Винюков, штабинструктор, умер на посту в 2006 году; Denis Vinyukov, shtabinstruktor, died at the post in 2006;

Сергей Маму-Шиван, витязь, умер на посту в 2006 году; Sergei Mamu-Shivan, Knights, died at the post in 2006;

Дамиан Уминский, умер на посту в 2006 году; Damian Uminski, died at the post in 2006;

Владимир Иванов, скаутмастер, умер на посту в 2007 году; Vladimir Ivanov, skautmaster, died at the post in 2007;

Сувалова М. От сектора иноскаутов // Скаут-разведчик. Нью-Йорк. – 1992.Сувалова М. В гостях у польских скаутов // Новое Русское слово. – 1988. – 30 сентября

http://xxl3.ru/belie/mo/gl_15.htm

[edit] Rostislav Polchaninoff

, 6 Baxter Ave., New Hyde Park, NY, 11040-3905 http://www.hoover.org/hila/collections/10012046.html has photo Rostislav Vladimirovich Polchaninov

R. V. Polchaninoff was born on 27 January 1919 in Novocherkassk, Russia, where his father served on the staff of the Commander-in-Chief of the White Army. He was evacuated with his family from Sevastopol to Constantinople (Istanbul) in November 1920, finally settling in Yugoslavia. There Polchaninoff finished his schooling and began studies in the law department of the University of Belgrade. At the same time, he was active in the scouting movement, joining the Yugoslav Boy-Scouts in 1931, and later the Russian émigré Boy-Scouts and Sokols. During the Second World War, he was one of the leaders of the Russian underground Scouting movement. At the end of the war he organized a Russian émigré Boy-Scout unit in Niedersachswerfen (near Nordhausen, Germany) just days after the U.S. army liberated the town (11 April 1945). He continued this work among both Russian and Yugoslav displaced persons throughout the immediate post-war years.

In 1951, Polchaninoff settled in the United States, where he continued his scouting work, as well as taught in parochial schools and worked for Radio Liberty (from 1967 to 1983). He also wrote articles for American and émigré newspapers and journals, and published books and bulletins, as well as textbooks for parochial schools.

Detailed processing and preservation microfilming for these materials were made possible by a generous grant from the National Endowment for the Humanities and by matching funds from the Hoover Institution and Museum of Russian Culture. The grant also provides for depositing a microfilm copy in the Hoover Institution Archives. The original materials and copyright to them (with some exceptions) are the property of the Museum of Russian Culture, San Francisco.

http://forum.scouts.ru/archive/325.html

ORYUR http://www.scouts.ru/modules/opyt/index.php

Smoking has been accepted into culture, in various art forms, and has developed many distinct, and often conflicting or mutually exclusive, meanings depending on time, place and the practitioners of smoking. Pipe smoking, until recently one of the most common forms of smoking, is today often associated with solemn contemplation, old age and is often considered quaint and archaic. Cigarette smoking, which did not begin to become widespread until the late 19th century, has more associations of modernity and the faster pace of the industrialized world. Cigars have been, and still are, associated with masculinity, power and are an iconic image associated with the stereotypical capitalist. Smoking in public has for a long time been something reserved for men, and when done by women, has been associated with promiscuity. In Japan during the Edo period, prostitutes and their clients would often approach one another under the guise of offering a smoke and the same was true for 19th century Europe.[31]

Art

An Apothecary Smoking in an Interior by Adriaen van Ostade, oil on panel, 1646.

Among the earliest depictions of smoking can be found on Classical Mayan pottery from around the 9th century. The art was primarily religious in nature and depicted deities or rulers smoking early forms of cigarettes.[32] Soon after smoking was introduced outside of the Americas, it began appearing in painting in Europe and Asia. The painters of the Dutch Golden Age were among the first to paint portraits of people smoking and still-lifes of pipes and tobacco. For southern European painters of the 17th century, a pipe was much too modern to include in the preferred motifs inspired by mythology from Greek and Roman antiquity. At first smoking was considered lowly and was associated with peasants. Many early paintings were of scenes set in taverns or brothels. Later, as the Dutch Republic rose to considerable power and wealth, smoking became more common amongst the affluent and portraits of elegant gentlemen tastefully raising a pipe appeared. Smoking represented pleasure, transience and the briefness of earthly life as it, quite literally, went up in smoke. Smoking was also associated with representations of both the sense of smell and that of taste.

In the 18th century smoking became far sparser in painting as the elegant practice of taking snuff became popular. Smoking a pipe was again relegated to portraits of lowly commoners and country folk and the refined sniffing of shredded tobacco followed by sneezing was rare in art. When smoking appeared it was often in the exotic portraits influenced by Orientalism, projecting an image of European superiority over its colonies and a perception of male dominance of a feminized Occident. The theme of the exotic and alien "Other" escalated in the 19th century, fueled by the rise in popularity of ethnology during the Enlightenment.[33]

Skull with a Burning Cigarette by Vincent van Gogh, oil on canvas, 1885.

In the 19th century smoking was common as a symbol of simple pleasures; the pipe smoking "noble savage", solemn contemplation by Classical Roman ruins, scenes of an artists becoming one with nature while slowly puffing a pipe. The newly-empowered middle class also found a new dimension of smoking as a harmless pleasure enjoyed in smoking saloons and libraries. Smoking a cigarette or a cigar would also become associated with the bohemian, someone who shunned the conservative middle class values and displayed his contempt for conservatism. But this was a pleasure that was to be confined to a male world; women smokers were associated with prostitution and was not something that proper ladies should be involved in.[citation needed] It was not until the turn of the century that smoking women would appear in paintings and photos, giving a chic and charming impression. Impressionists like Vincent van Gogh, who was a pipe smoker himself, would also begin to associate smoking with gloom and fin-du-siècle fatalism.

While the symbolism of the cigarette, pipe and cigar respectively were consolidated in the late 19th century, it was not until the 20th century that artists began to use it fully[citation needed]; a pipe would stand for thoughtfulness and calm[citation needed]; the cigarette symbolized modernity, strength and youth, but also nervous anxiety; the cigar was a sign of authority, wealth and power. The decades following World War II, during the apex of smoking when the practice had still not come under fire by the growing anti-smoking movement, a cigarette casually tucked between the lips represented the young rebel, epitomized in actors like Marlon Brando and James Dean or mainstays of advertising like the Marlboro Man. It was not until the 1970s when the negative aspects of smoking began to appear[citation needed]; the unhealthy lower-class loser, reeking of cigarette smoke and lack of motivation and drive, especially in art inspired or commissioned by anti-smoking campaigns.[34]

Film

Film star and iconic smoker Humphrey Bogart.

Ever since the era of silent films, smoking has had a major part in film symbolism. In the hard boiled film noir crime thrillers, cigarette smoke often frames characters and is frequently used to add an aura of mystique or even nihilism. One of the forerunners of this symbolism can be seen in Fritz Lang's Weimar era Dr Mabuse, der Spieler (Dr Mabuse, the Gambler), where men mesmerized by card playing smoke cigarettes while gambling. Women smokers in film were also early on associated with a type of sensuous and seductive sexuality, most notably personified by German film star Marlene Dietrich. Similarly, male actors like Humphrey Bogart have been closely identified with their smoker persona and some of their most famous portraits and roles have involved a thick mist of cigarette smoke.

Since World War II, smoking has gradually become less frequent on screen as the obvious health hazards of smoking have become more widely known. With the anti-smoking movement gaining greater respect and influence, conscious attempts not to show smoking on screen are now undertaken in order to avoid encouraging smoking or giving it positive associations, particularly for family films. Smoking on screen is more common today among characters who are portrayed as anti-social or even criminal.[35]

Literature

The cover of My Lady Nicotine: A Study in Smoke (1896) by J.M. Barrie, otherwise best known for his play Peter Pan.

Just as in other types of fiction, smoking has had an important place in literature and smokers are often portrayed as characters with great individuality, or outright eccentrics, something typically personified in one of the most iconic smoking literary figures of all, Sherlock Holmes. Other than being a frequent part of short stories and novels, smoking has spawned endless eulogies, praising its qualities and affirming the author's identity as a devoted smoker. Especially during the late 19th century and early 20th century, a panoply of books with titles like Tobacco: Its History and associations (1876), Cigarettes in Fact and Fancy (1906) and Pipe and Pouch: The Smokers Own Book of Poetry (1905) were written in the UK and the US. The titles were written by men for other men and contained general tidbits and poetic musings about the love for tobacco and all things related to it, and frequently praised the refined bachelor's life. The Fragrant Weed: Some of the Good Things Which Have been Said or Sung about Tobacco, published in 1907, contained, among many others, the following lines from the poem A Bachelor's Views by Tom Hall that were typical of the attitude in many of the books:

“ So let us drink

To her, – but think

Of him who has to keep her;

And sans a wife

Let's spend our life

In bachelordom, – it's cheaper.[36] ”

These works were all published in an era before the cigarette had become the dominant form of tobacco consumption and pipes, cigars and chewing tobacco were still commonplace. Many of the books were published in novel packaging that would attract the learned smoking gentleman. Pipe and Pouch came in a leather bag resembling a tobacco pouch and Cigarettes in Fact and Fancy (1901) came bound in leather, packaged in an imitation cardboard cigar box. By the late 1920s, the publication of this type of literature largely abated and was only sporadically revived in the later 20th century.[37]

Since the introduction of tobacco to the world at large in the 1500s, a smoking culture has built around it, and is evident in many parts of the world to this day.



Some people have an attraction to the glamorous aspect of tobacco smoking, and there are those who believe that done in moderation, smoking can enhance their allure. Historically considered a masculine habit, the feminization of smoking occurred with the advent of fashion brands or premium brands of cigarettes specifically marketed to appeal to women, who might see the use of these brands as a way to increase their sexual appeal. Most often this effort is focused on young fashion-conscious professional ladies who are the target demographic for these brands, which are differentiated by slimness, added length, and occasionally color, over traditional brands of cigarettes. As smoking was once a fairly integral part of society, this attraction cannot in all senses be considered a fetish or paraphilia.

Accessories for smoking include personal cigarette cases, often-artistic ashtrays, ornate lighters and cigarette holders, long slender tubes in which cigarettes are held while smoked. Most frequently made of silver, jade or bakelite (popular in the past but now wholly replaced by modern plastics), cigarette holders were considered an essential part of ladies' fashion from the 1900s through the mid-1960s, and are still popular in many strands of Japanese fashion.

During the colonial and early American period, men and women alike smoked fragile greenware clay pipes, few of which survive today.

Originating in the Middle East, smoking with a hookah or water-pipe to cool the smoke, by filtering it through a vase of water, has gained in popularity in Western Europe and the United States in recent years. Often ice and milk or lemon juice is added to the water. Traditionally, the tobacco is mixed with a sweetener, such as honey or molasses, although fruit flavors have also become popular.

In the media and popular culture, smoking has been an aspect of storyline and character development for at least the last two centuries, appearing in books, films and more recently on television, though there has been a movement to minimize this since the mid-1960s. In the United States and Western Europe, smoking appeared in television commercials through the early 1970s, and is still seen in Japan today, even for non-related products.

From the 1920s through the mid-1960s, portraits and photographs of elegantly dressed ladies and gentlemen posing with a cigarette or cigar were popular, and many period photos actors and actresses are shown in such poses.

As part of a table setting during the 1950s and 1960s, small personal ashtrays were commonly placed on the top right-hand side, behind the wine and water glasses.

With smoking bans becoming increasingly common in the United States, cigarette manufacturers have turned to south and east Asia, in which places there is a distinct market for female oriented brands, and to the nouveau riche in Russia. Brands intended to appeal to women include decorative ones like Eve, Virginia Slims, or evening-out styles like Sobranie Cocktail or Sobranie Black Russian.